Titus 3

tions and salutations, Tit 3:14 , Tit 3:15 . Verse 1 Put them in mind to be subject to principalities, etc. - By principalities, αρχαις, we are to understand the Roman emperors, or the supreme civil powers in any place. By powers, εξουσιαις, we are to understand the deputies of the emperors, such as proconsuls, etc., and all such as are in authority - under the supreme powers wherever we dwell. See the doctrine of obedience to the civil powers discussed at large in the notes on Rom 13:1-7 . This doctrine of obedience to the civil powers was highly necessary for the Cretans, who were reputed a people exceedingly jealous of their civil privileges, and ready to run into a state of insurrection when they suspected any attempt on the part of their rulers to infringe their liberties. Suidas, under the word ανεσειον, they stirred up, gives the following fragment: Οἱ δε Κρητες, φοβουμενοι μη τι τιμωριας τυχωσιν, ανεσειον τα πληθη, παρακαλουντες την εξ αιωνος παραδεδομενην ελευθεριαν διαφυλαττειν. "But the Cretans, fearing lest they should be punished, stirred up the populace, exhorting them that they should carefully preserve that liberty which they had received from their ancestors." What part of the history of Crete this refers to I cannot tell; the words stand thus insulated in Suidas, without introduction or connection. To be jealous of our civil rights and privileges, and most strenuously to preserve them, is highly praiseworthy; but to raise a public tumult to avoid merited chastisement, under pretense that our civil privileges are in danger, is not the part of patriots but insurgents. For such advice as that given here the known character of the Cretans is a sufficient reason: "They were ever liars, ferocious wild beasts, and sluggish gluttons." Such persons would feel little disposition to submit to the wholesome restraints of law. Verse 2 To speak evil of no man - Μηδενα βλασφημειν· To blaspheme no person, to reproach none, to speak nothing to any man's injury; but, on the contrary, bearing reproach and contumely with patience and meekness. Verse 3 For we ourselves - All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle felt he could include himself in the above list, previously to his conversion. The manner in which he persecuted the Christians, to whose charge he could not lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion. Foolish - Ανοητοι· Without understanding - ignorant of God, his nature, his providence, and his grace. Disobedient - Απειθεις· Unpersuaded, unbelieving, obstinate, and disobedient. Deceived - Πλανωμενοι· Erring - wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, "There are none so blind as those who will not see." Such persons are proof against conviction, they will not be convinced either by God or man. Serving divers lusts and pleasures - Δουλευοντες· Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness. Divers lusts - Επιθυμιαις· Strong and irregular appetites of every kind. Pleasures - Ἡδοναις· Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being. Living in malice and envy - Εν κακιᾳ και φθονῳ διαγοντες· Spending our life in wickedness and envy - not bearing to see the prosperity of others, because we feel ourselves continually wretched. Hateful - Στυγητοι· Abominable; hateful as hell. The word comes from Στυξ, Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb στυγεω, formed from this, signifies to shiver with horror. It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man. Hating one another - Μισουντες αλληλους· This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man. Some of the Greek moralists expressed a dissolute and sensual life by nearly the same expressions as those employed by the apostle. Plutarch, in Precept. Conjug., says: Σωματος εστι κηδεσθαι, μη δουλευοντα ταις ἡδοναις αυτου, και ταις επιθυμιαις· "We must take care of the body, that we may not be enslaved by its lusts and pleasures." And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: Γυναικα πολυτελη, και δουλευουσαν ταις επιθυμιαις· "She was an expensive woman, enslaved to lusts." Verse 4 But after that the kindness and love of God - By χρηστοτης we may understand the essential goodness of the Divine nature; that which is the spring whence all kindness, mercy, and beneficence proceed. Love toward man - Φιλανθρωπια· Philanthropy. It is to be regretted that this attribute of the Divine nature, as it stands in relation to man, should have been entirely lost by a paraphrastical translation. Philanthropy is a character which God gives here to himself; while human nature exists, this must be a character of the Divine nature. God loves man; he delighted in the idea when formed in his own infinite mind, he formed man according to that idea, and rejoiced in the work of his hands; when man fell, the same love induced him to devise his redemption, and God the Savior flows from God the Philanthropist. Where love is it will be active, and will show itself. So the philanthropy of God appeared, επεφανη, it shone out, in the incarnation of Jesus Christ, and in his giving his life for the life of the world. Verse 5 Not by works of righteousness - Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See the note on Eph 2:8 ; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favor and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation. By the washing of regeneration - Δια λουτρου παλιγγενεσιας· Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it. By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err. Verse 6 Which he shed on us abundantly - Οὑ εξεχεεν· Which he poured out on us, as the water was poured out on them in baptism, to which there is here a manifest allusion; but as this was sometimes only sprinkled on the person, the heavenly gift was poured out, not in drops, but πλουσιως, richly, in great abundance. Through Jesus Christ - Baptism is nothing in itself; and there had been no outpouring of the Holy Spirit, had there been no saving and atoning Christ. Through him alone all good comes to the souls of men. Verse 7 That, being justified by his grace - Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory. Should be made heirs - The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See the note on Gal 4:6 , Gal 4:7 . Verse 8 This is a faithful saying - Πιστος ὁ λογος· This is the true doctrine; the doctrine that cannot fail. And these things I will - Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up: - 1. The ruined state of man, both in soul and body. 2. The infinite goodness of God which devised his salvation. 3. The manifestation of this goodness, by the incarnation of Jesus Christ. 4. The justification which they who believed received through his blood. 5. The mission of the Holy Spirit, and the purification of the heart by his influence. 6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity. 7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called. 8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God's infinite kindness, by and through Christ Jesus. They which have believed in God - All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God. These things are good and profitable - They are good in themselves, and calculated to promote the well-being of men. Verse 9 Avoid foolish questions, and genealogies - In these the Jews particularly delighted; they abounded in the most frivolous questions; and, as they had little piety themselves, they were solicitous to show that they had descended from godly ancestors. Of their frivolous questions, and the answers given to them by the wisest and most reputable of their rabbins, the following is a specimen: - Rabbi Hillel was asked: Why have the Babylonians round heads? To which he answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit. Q. Why are the eyes of the Tarmudians so soft? A. Because they inhabit a sandy country. Q. Why have the Africans broad feet? A. Because they inhabit a marshy country. See more in Schoettgen. But ridiculous and trifling as these are, they are little in comparison to those solemnly proposed and most gravely answered by those who are called the schoolmen. Here is a specimen, which I leave the reader to translate: - Utrum essent excrementa in Paradiso? Utrum sancti resurgent cum intestinis? Utrum, si deipara fuisset vir, potuisset esse naturalis parens Christi? These, with many thousands of others, of equal use to religion and common sense, may be found in their writings. See the Summa of Thomas Aquinas, passim. Might not the Spirit have these religious triflers in view, rather than the less ridiculous Jews? See the notes on 1Tim 1:4 ; 2Tim 2:23 (note). Contentions, and strivings about the law - Of legal contentions, and different and conflicting decisions about the meaning of particular rites and ceremonies, the Talmud is full. Verse 10 A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings. After the first and second admonition, reject - Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then - burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, παραιτου. Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on Act 5:17 ; Act 24:14 (note), where the word heresy is particularly explained. Verse 11 Is subverted - Is turned out of the way in which he may be saved, and consequently sinneth - enters into that way that leads to destruction. Being condemned of himself - This refers to the Judaizing teacher, who maintained his party and opinions for filthy lucre's sake. He was conscious of his own insincerity; and that he proclaimed not his system from a conscientious love of truth, but from a desire to get his livelihood. Were the Church in all countries, whether established by law or unestablished, strictly scrutinized, multitudes of heretics of this kind would be found. And perhaps this is the only bad sense in which the word should be understood. Verse 12 When I shall send Artemas - or Tychicus - These were either deacons or presbyters, which the apostle intended to send to Crete, to supply the place of Titus. Who Artemas was we know not; he is not mentioned in any other place in the New Testament. Tychicus was a native of Asia, as we learn from Act 20:4 (note). Be diligent to come unto me to Nicopolis - Nicopolis was a city of Epirus, on the gulf of Ambracia, near to Actium, which Augustus built in commemoration of his victory over Mark Antony. There was another Nicopolis in Thrace, at the entrance of Macedonia, on the river Nessus; but the former is supposed to be the place here intended. For I have determined there to winter - Hence the apostle was at liberty, seeing his spending the winter at this or at any other practicable place depended on his own determination. It was probably now pretty late in the autumn, and the apostle was now drawing near to Nicopolis; for he certainly was not yet arrived, else he would not have said, I have determined εκει, There, to winter. Verse 13 Bring Zenas the lawyer - This person is only mentioned in this place; whether he was a Jewish, Roman, or Greek lawyer, we cannot tell. And Apollos - Of this person we have some valuable particulars in Act 18:24 ; 1Cor 1:12 ; 1Cor 3:5 , 1Cor 3:6 ; 1Cor 4:6 . Either St. Paul had left these at Crete when he visited that island, or he had heard that, in their evangelical itinerancy, they were about to pass through it. On their journey diligently - Afford them the means to defray their expenses. The Churches through which these evangelists passed, bore their expenses from one to the other. See 3Jn 1:6 . Verse 14 And let others also learn to maintain good works - There is something very remarkable in this expression. The words καλων εργων προΐστασθαι, which we translate to maintain good works, occur also in Tit 3:8 ; and some think they mean, to provide for our own, and the necessities of others, by working at some honest occupation; and that this was necessary to be taught to the Cretans, let Ours also learn, etc., who were naturally and practically idle gluttons. Kypke observed that the words mean, 1. To be employed in good works. 2. To defend good works, and to recommend the performance of them. 3. To promote and forward good works; to be always first in them. For necessary uses - That they may be able at all times to help the Church of God, and those that are in want. That they be not unfruitful - As they must be if they indulge themselves in their idle, slothful disposition. Verse 15 All that are with me - He means his companions in the ministry. Salute thee - Wish thee well, and desire to be affectionately remembered to thee. Greet them that love us in the faith, - All that love us for Christ's sake, and all that are genuine Christians. Grace be with you - May the Divine favor be your portion for ever. Some MSS. read, The grace of the Lord be with you all; others, The grace of God be with you all; and one, Grace be with Thy spirit, as if the greeting was sent to Titus only, whereas the others send it to the whole Church at Crete. Amen - This is wanting in ACD, and some others. The subscriptions are, as usual, various. Those of the Versions are the following: - The Epistle to Titus was written from Nicopolis; and sent by the hands of Zena and Apollo. - Syriac. To the man Titus. - Aethiopic. The end of the epistle: it was written from Nicopolis. Incessant and eternal praise be to the God of glory. Amen. - Arabic. Written in Nicopolis, and sent by Artemas, his disciple. - Coptic. The Epistle to Titus is ended, who was the first bishop of the Church of the Cretans: and it was written from Nicopolis of Macedonia. - Philoxenian Syriac. There is no subscription in the Vulgate. The Manuscripts are also various. To Titus. - C, and Clarom. That to Titus is completed: that to Philemon begins. - DEFG. To Titus, written from Nicopolis. - A. To Titus, written from Nicopolis of Macedonia. - of the Macedonians. - From Nicopolis, which is a province of Macedonia. Paul the apostle's Epistle to Titus. To Titus, ordained the first bishop of the Church of the Cretans: written from Nicopolis of Macedonia. - Common Greek Text. To Titus, archbishop of Crete. - One of the Vienna MSS., written a.d. 1331. There is not one of these subscriptions of any authority, and some of them are plainly ridiculous. We do not know that Titus was what we term bishop, much less that he was ordained bishop of Crete, as appointed to a particular see; and still less that he was the first bishop there. As to his being archbishop, that is the fiction of a time of deep darkness. That the epistle was written from some place near to Nicopolis, of Epirus, is very probable. That it was not written at Nicopolis is evident; and that this was not Nicopolis of Macedonia is also very probable. See the preface to this epistle for farther information on this point. And see a treatise by old Mr. Prynne entitled, The unbishoping of Timothy and Titus, 4to. Lond. 1636 and 1660, where, among many crooked things, there are some just observations.

Titus Preface To The Epistle Of Saint Paul To Titus (1546 and 1522) This is a short Epistle, but a model of Christian doctrine, in which is included, in masterly fashion, all that it is necessary for a Christian to know and live by. In chapter 1, he teaches what kind of man a bishop, or pastor, ought to be; namely, one who is pious and learned, in order to preach the Gospel and bring to naught the teachers of works and human laws, who always war against the Christians and lead consciences astray from Christian liberty, into the captivity of their human works, as though these would make them righteous before God, when there is really no profit in them. In chapter 2, he teaches men of every station — the old, the young, women, men, masters and servants — how they are to act, as those whom Christ, by His death, has won for His own possession. In chapter 3, he teaches to honor the worldly rulers and obey them, and declares again the grace that Christ has won for us, so that no one may think it enough to be obedient to rulers, since all our righteousness is nothing before God; and he commands to avoid the obdurate and heretics.

Exhortations to Several Duties; Characteristics of an Unrenewed State; The Import and Origin of Salvation; Regeneration; Justification. ( a. d. 66.) 1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, 2 To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. 3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 4 But after that the kindness and love of God our Saviour toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being justified by his grace, we should be made heirs according to the hope of eternal life. 8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particular and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common, namely, to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men—things comely and ornamental of religion; he must therefore put them in mind of such things. Ministers are people's remembrancers of their duty. As they are remembrancers for the people to God in prayers ( Isa. lxii. 6 ), so are they from God to them in preaching: I will not be negligent to put you always in remembrance, 2 Pet. i. 12 . Forgetfulness of duty is a common frailty; there is need therefore of reminding and quickening them thereto. Here are the duties themselves, and the reasons of them. I. The duties themselves, which they were to be reminded of. 1. Put them in mind to be subject to principalities and powers, to obey magistrates. Magistracy is God's ordinance for the good of all, and therefore must be regarded and submitted to by all; not for wrath and by force only, but willingly and for conscience' sake. Principalities, and powers, and magistrates, that is, all civil rulers, whether supreme and chief or subordinate, in the government under which they live, of whatever form it be; that they be subject to them and obey them in things lawful and honest, and which it belongs to their office to require. The Christian religion was misrepresented by its adversaries as prejudicial to the rights of princes and civil powers, and tending to faction and sedition, and to rebellion against lawful authority; therefore to put to silence the ignorance of foolish men, and stop the mouths of malicious enemies, Christians must be reminded to show themselves examples rather of all due subjection and obedience to the government that is over them. Natural desire of liberty must be guided and bounded by reason and scripture. Spiritual privileges do not make void or weaken, but confirm and strengthen, their obligations to civil duties: "Remind them therefore to be subject to principalities and powers and to obey magistrates. " And, 2. To be ready to every good work. Some refer this to such good works as are required by magistrates and within their sphere: "Whatever tends to good order, and to promote and secure public tranquility and peace, be not backward, but ready, to promote such things." But, though this be included, if not first intended, yet is it not to be hereto restrained. The precept regards doing good in all kinds, and on every occasion that may offer, whether resecting God, ourselves, or our neighbour—what may bring credit to religion in the world. Whatsoever things are true, honest, just, pure, lovely, of good report: if there be any virtue, if there be any praise, think on these things ( Phil. iv. 8 ), to do and follow and further them. Mere harmlessness, or good words and good meanings only, are not enough without good works. Pure religion and undefiled before God and the Father is this, to visit the fatherless, and the widow in their affliction, and keep unspotted from the world. "Not only take, but seek, occasion for doing good, keep fitness and readiness that way; put it not off to others, but embrace and lay hold on it thyself, delight and rejoice therein, put all in mind of this." And, 3. To speak evil of no man: medena blasphemein, to revile, or curse, or blaspheme none: or (as our translation more generally) to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour's good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity. If any man seemeth to be religious and bridleth not his tongue, that man's religion is vain, Jam. i. 26 . Such loose uncharitable talk is displeasing to God, and hurtful among men. Prov. xvii. 9 , He that covereth a transgression seeketh love (that is, to himself by this tenderness and charity, or rather to the transgressor); but he that repeateth a matter (that blazes and tells the faults of another abroad) separateth very friends; he raises dissensions and alienates his friend from himself, and perhaps from others. This is among the sins to be put off ( Eph. iv. 31 ); for, if indulged, it unfits for Christians communion here and the society of the blessed in heaven, 1 Cor. vi. 10 . Remind them therefore to avoid this. And, 4. To be no brawlers; amachous einai — no fighters, either with hand or tongue, no quarrelsome contentious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath nor injurious violence. Christian must follow the things that are conducive to peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the servants of the God of peace and love ( Rom. xii. 19 ), Dearly beloved, avenge not yourselves, but rather give place unto wrath; this is the Christian's wisdom and duty. The glory of a man is to pass over a transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, and will not, presently fall foul on one who has offended him, but, like God, will be slow to anger, and ready to forgive. Contention and strife arise from men's lusts, and exorbitant unruly passions, which must be curbed and moderated, not indulged; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God and discredit religion, promoting feuds in the places where they live. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. Wherefore it follows, 5. But gentle; epieikeis, equitable and just, or candid and fair in constructions of things, not taking words or actions in the worst sense; and for peace sometimes yielding somewhat of strict right. And, 6. Showing all meekness to all men. We must be of a mild disposition, and not only have meekness in our hearts, but show it in our speech and conduct. All meekness —meekness in all instances and occasions, not towards friends only, but to all men, though still with wisdom, as James admonishes, Jam. iii. 13 . "Distinguish the person and the sin; pity the one and hate the other. Distinguish between sin and sin; look not on all alike, there are motes and beams. Distinguish also between sinner and sinner: of some have compassion, others save with fear, pulling them out of the fire, thus making a difference, Jude 22, 23 . Mind these things; the wisdom that is from above is pure and peaceable, gentle and easy to be entreated. " Meekness of spirit and demeanour renders religion amiable; it is a commanded imitation of Christ the grand exemplar, and what brings it own reward with it, in the ease and comfort of the disposition itself and the blessings accompanying it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which Titus was to put people in mind of: for which, II. He adds the reasons, which are derived 1. From their own past condition. Consideration of men's natural condition is a great means and ground of equity and gentleness, and all meekness, towards those who are yet in such a state. This has a tendency to abate pride and work pity and hope in reference to those who are yet unconverted: "We ourselves also were so and so, corrupt and sinful, therefore we should not be impatient and bitter, hard and severe, towards those who are but as ourselves once were. Should we then have been willing to be contemned, and proudly and rigorously dealt with? No, but treated with gentleness and humanity; and therefore we should now so treat those who are unconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris—What you would not have done to you that do not you to another. " Their past natural condition is set forth in divers particulars. We ourselves also were sometimes, (1.) Foolish; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, Those should be most disposed to bear with others' follies who may remember many of their own; those should be meek and gentle, and patient towards others, who once needed and doubtless then expected the same. We ourselves also were sometimes foolish. And, (2.) Disobedient; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Well are these set together, foolish and obedient. For what folly like this, to disobey God and his laws, natural or revealed? This is contrary to right reason, and men's true and greatest interests; and what so foolish as to violate and go counter to these? (3.) Deceived, or wandering; namely, out of the ways of truth and holiness. Man in this his degenerate state is of a straying nature, thence compared to a lost sheep; this must be sought and brought back, and guided in the right way, Ps. cxix. 176 . He is weak, and ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers lusts and pleasures; namely, as vassals and slaves under them. Observe, Men deceived are easily entangled and ensnared; they would not serve divers lusts and pleasures as they do, were they not blinded and beguiled into them. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their pleasures; the word calls it servitude and vassalage: they are very drudges and bond slaves under them; so far are they from freedom and felicity in them that they are captivated by them, and serve them as taskmasters and tyrants. Observe further, It is the misery of the servants of sin that they have many masters, one lust hurrying them one way, and another; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free! the lusts that tempt them promise them liberty, but in yielding they become the servants of corruption; for of whom a man is overcome of the same is he brought into bondage. (5.) Living in malice, one of those lusts that bear rule in them. Malice desires hurt to another and rejoices in it. (6.) And envy, which grudges and repines at another's good, frets at his prosperity and success in any thing: both are roots of bitterness, whence many evils spring: evil thoughts and speeches, tongues set on fire of hell, detracting from and impairing the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour. This was the sin of Satan, and of Cain who was of that evil one, and slew his brother; for wherefore slew he him, but of this envy and malice, because his own works were evil, and his brother's righteous? These were some of the sins in which we lived in our natural state. And, (7.) Hateful, or odious—deserving to be hated. (8.) And hating one another. Observe, Those that are sinful, living and allowing themselves in sin, are hateful to God and all good men. Their temper and ways are so, though not simply their persons. It is the misery of sinners that thy hate one another, as it is the duty and happiness of saints to love one another. What contentions and quarrels flow from men's corruptions, such as were in the nature of those who by conversion are now good, but in their unconverted state made them ready to run like furious wild beasts one upon another! The consideration of its having been thus with us should moderate our spirits, and dispose us to be more equal and gentle, meek and tenderhearted, towards those who are such. This is the argument from their own past condition here described. And he reasons, 2. From their present state. "We are delivered out of that our miserable condition by no merit nor strength of our own; but only by the mercy and free grace of God, and merit of Christ, and operation of his Spirit. Therefore we have no ground, in respect of ourselves, to condemn those who are yet unconverted, but rather to pity them, and cherish hope concerning them, that they, though in themselves as unworthy and unmeet as we were, yet may obtain mercy, as we have:" and so upon this occasion the apostle again opens the causes of our salvation, v. 4-7 . (1.) We have here the prime author of our salvation—God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. v. 18 . All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father ) is a Saviour by Christ, through the Spirit. John iii. 16 , God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph. i. 3 . We joy in God through Jesus Christ, Rom. v. 11 . And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. xv. 5 . (2.) The spring and rise of it—the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God's pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Rom. ii. 4 ; Eph. ii. 7 . Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience. (3.) Here is the means, or instrumental cause—the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him, (4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Eph. i. 4 . It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth, 2 Thess. ii. 13 . So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. i. 9 . We are justified freely by grace ( Rom. iii. 24 ), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God, Eph. ii. 8 . Faith and all saving graces are God's free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed. (5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least—in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel. (6.) Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work itself is inward and spiritual; but it is outwardly signified and sealed in this ordinance. Water is of a cleansing and purifying nature, does away the filth of the flesh, and so was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit of Christ, though that aptness alone, without Christ's institution, would not have been sufficient. This it is that makes it of this signification on God's part, a seal of righteousness by faith, as circumcision was, in the place of which it succeeds; and on ours an engagement to be the Lord's. Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord, Acts xxii. 16 . So Eph. v. 26 , That he might sanctify and cleanse us by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ's appointment; yet rest not in the outward washing, but look to the answer of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined; in both the outer and inner part is baptism complete; as he that was circumcised became debtor to the whole law ( Gal. v. 3 ), so is he that is baptized to the gospel, to observe all the commands and ordinances thereof, as Christ appointed. Disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you, Matt. xxviii. 19, 20 . This is the outward sign and seal of salvation, baptism, called here the washing of regeneration. (7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of the Holy Ghost; not excluding the Father and the Son, who in all works without themselves are concurring; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and effecting part is especially attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened and sanctified by the Spirit, to be led and guided, strengthened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts and operations of the divine life in us, the works and fruits of righteousness without us, all are through this blessed and Holy Spirit, who is therefore called the Spirit of life, and of grace and holiness; all grace is from him. Earnestly therefore is he to be sought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus—The Spirit is a tender thing. As we act towards him, so may we expect he will to us; if we slight, and resist, and oppose his workings, he will slacken them; if we continue to vex him, he will retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to the day of redemption, Eph. iv. 30 . The Spirit seals by his renewing and sanctifying, his witnessing and assuring work; he distinguishes and marks out for salvation, and fits for it; it is his work: we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own. (8.) Here is the manner of God's communicating this Spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully: Which he shed on us abundantly. More of the Spirit in its gifts and graces is poured out under the gospel than was under the law, whence it is eminently styled the ministration of the Spirit, 2 Cor. iii. 8 . A measure of the Spirit the church has had in all ages, but more in gospel times, since the coming of Christ, than before. The law came by Moses, but grace and truth by Jesus Christ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old. Isa. xliv. 3 , I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thy offspring: this greatest and best of blessings, an effusion of grace, and of the sanctifying gifts of the Spirit. Joel ii. 28 , I will pour out my Spirit upon all flesh; not on Jews only, but Gentiles also. This was to be in gospel times; and accordingly ( Acts ii. 17, 18 , 33 ), speaking of Christ risen and ascended, having received of the Father the promise of the Holy Ghost, he hath shed forth (says Peter) this that you now see and hear: and ch. x. 44, 45 , The Holy Ghost fell on all those that heart the word, Gentiles as well as Jews. This indeed was, in a great measure, in the miraculous gifts of the Holy Ghost, but not without his sanctifying graces also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and general faith, and of more special gifts of sanctification too, such as faith, and hope, and love, and other graces of the Spirit. Let us get a share in these. What will it signify if much be shed forth and we remain dry? Our condemnation will but be aggravated the more if under such a dispensation of grace we remain void of grace. Be filled with the Spirit, says the apostle; it is duty as well as privilege, because of the means which God in the gospel is ready to bless and make effectual; this is the manner of God's communicating grace and all spiritual blessings under the gospel— plentifully; he is not straitened towards us, but we towards him and in ourselves. (9.) Here is the procuring cause of all, namely, Christ: Through Jesus Christ our Saviour. He it is who purchased the Spirit and his saving gifts and graces. All come through him, and through him as a Saviour, whose undertaking and work it is to bring to grace and glory; he is our righteousness and peace, and our head, from whom we have all spiritual life and influences. He is made of God to us wisdom, righteousness, sanctification, and redemption. Let us praise God for him above all; let us go to the Father by him, and improve him to all sanctifying and saving purposes. Have we grace? Let us thank him with the Father and Spirit for it: account all things but loss and dung for the excellency of the knowledge of him, and grow and increase therein more and more. (10.) Here are the ends why we are brought into this new spiritual condition, namely, justification, and heirship, and hope of eternal life: That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is the removing of guilt that bound to punishment, and the accepting and dealing with the person as one that now is righteous in God's sight. This God does freely as to us, yet through the intervention of Christ's sacrifice and righteousness, laid hold on by faith ( Rom. iii. 20 , &c.): By the deeds of the law shall no flesh be justified; but through the righteousness of God, which is by faith of Jesus Christ unto all and upon all those that believe, whence ( v. 24 ) we are said to be justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in Jesus. God, in justifying a sinner in the way of the gospel, is gracious to him, and yet just to himself and his law, forgiveness being through a perfect righteousness, and satisfaction made to justice by Christ, who is the propitiation for sin, and not merited by the sinner himself. So it is here: Not by works of righteousness which we have done, but according to his mercy he saved us, that, being justified by his grace, we should be made heirs according to the hope of eternal life. It is by grace, as the spring and rise (as was said), though through the redemption that is in Christ as making the way, God's law and justice being thereby satisfied, and by faith applying that redemption. By him (by Christ) all that believe are justified from all things from which they could not be justified by the law of Moses, Acts xiii. 39 . Hence the apostle desires to be found in him, not having his own righteousness, which was of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Let us not trust therefore in our own righteousness or merit of good works, but in Christ's righteousness alone, received by faith for justification and acceptance with God. Inherent righteousness we must have, and the fruits of it in works of obedience; not however as our justifying righteousness before God, but as fruits of our justification, and evidences of our interest in Christ and qualification for life and happiness, and the very beginning and part of it; but the procuring of all this is by Christ, that, being justified by his grace, we should be made heirs. Observe, Our justification is by the grace of God, and our justification by that grace is necessary in order to our being made heirs of eternal life; without such justification there can be no adoption and sonship, and so no right of inheritance. John i. 12 , Whoever received him (namely, Christ), to them gave he power to become the sons of God, even to those that believed on his name. Eternal life is set before us in the promise, the Spirit works faith in us and hope of that life, and so are we made heirs of it and have a kind of possession of it even now; faith and hope bring it near, and fill with joy in the well-grounded expectation of it. The meanest believer is a great heir. Though he has not his portion in hand, he has good hope through grace, and may bear up under all difficulties. There is a better state in view. He is waiting for an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for him. How well may such comfort themselves with these words! And now all this gives good reason why we should show all meekness to all men, because we have experienced so much benefit by the kindness and love of God to us, and may hope that they, in God's time, may be partakers of the like grace as we are. And thus of the reasons of equal and gentle, meek and tender behaviour to wards others, from their own bad condition in time past, and the present more happy state into which they are brought, without any merit or deservings of their own, and whereinto by the same grace others may be brought also. III. The apostle, having opened the duties of Christians in common, with the reasons respecting themselves, adds another from their goodness and usefulness to men. Observe, When he has opened the grace of God towards us, he immediately presses the necessity of good works; for we must not expect the benefit of God's mercy, unless we make conscience of our duty ( v. 8 ): This is a faithful saying, and these things I will that thou affirm constantly (this is a true Christian doctrine of highest importance, and which ministers must most earnestly and constantly press and inculcate), that those who have believed in God do not think that a bare naked faith will save them; but it must be an operative working faith, bringing forth the fruit of righteousness; they must make it their care to maintain good works, not to do them occasionally only, and when opportunities come in their way, but to seek opportunities for doing them. These things are good and profitable unto men: these good works, say some, or the teaching of these things, rather than idle questions, as follows. These things are good in themselves and the teaching of them useful to mankind, making persons a common good in their places. Note, Ministers, in teaching, must see that they deliver what is sound and good in itself, and profitable to those that hear: all must be to the use of edifying both of persons and societies. The Treatment of Heretics; Apostolic Be

Remind them - All the Cretan Christians. To be subject - Passively, not resisting. To principalities - Supreme. And powers - Subordinate governors. And to obey - Them actively, so far as conscience permits.

Titus CHAPTER 3 ANALYSIS OF THE CHAPTER. THIS chapter comprises the following subjects:-- (1.) Titus was to instruct his hearers to be subject to lawful authority, and in general to manifest meekness and gentleness towards all classes of men, Tit 3:1, 2. (2.) A reason is assigned why they should do this, Tit 3:3-8. They who were Christians were once, indeed, like others, disobedient and unholy; they were regardless of law, and gave free indulgence to their evil propensities, but they had been redeemed for a better purpose, and it was the design of God in redeeming them, that they should manifest every kind of virtue. (3.) Titus was to avoid foolish questions, and contentions, and strifes about the law, Tit 3:9. (4.) He who was a heretic was to be rejected after suitable admonitions, Tit 3:10,11. (5.) Paul directs Titus to come to him at Nicopolis, and to bring Zenas and Apollos with him, Tit 3:12-14. (6.) He closes with the customary salutations, Tit 3:15. Verse 1. Put them in mind to be subject, etc. See the duty here enjoined, explained Rom 13:1, seq. Principalities and powers. See these words explained Rom 8:38. The word here rendered powers, (εξουσιαις,) is not, indeed, the same as that which is found there, (δυναμεις,) but the same idea is conveyed. Comp. Eph 1:21. To obey magistrates. That is, to obey them in all that was not contrary to the word of God. Rom 13:1, seq.; Acts 4:19, Acts 4:20. To be ready to every good work. To be prepared for (ετοιμους); prompt to perform all that is good. Php 4:8. A Christian should be always ready to do good as far as he is able. He should not need to be urged, or coaxed, or persuaded, but should be so ready always to do good that he will count it a privilege to have the opportunity to do it. (a) "subject" Rom 13:1 Verse 2. To speak evil

of no man. Gr., "to blaspheme (βλασφημειν, compare Mt 9:3 ) no one." Doddridge renders it, "Calumniate no one." The idea is, that we are not to slander, revile, or defame any one. We are not to say anything to any one, or of any one, which will do him injury. We are never to utter anything which we know to be false about him, or to give such a colouring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man. It may be necessary, when we are called to state what we know of his character, to say things which are not at all in his favour, or things which he has said or done that were wrong; but (1.) we should never do this for the purpose of doing him injury, or so as to find a pleasure in it; and (2.) where it is necessary to make the statement, it should be so as to do him no injustice. We should give no improper colouring. We should exaggerate no circumstance. We should never attempt to express ourselves about his motives, or charge on him bad motives--for we know not what his motives were. We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. In a word, we should show that we would rather find him to be a good man than a bad man-- even if the result should be that we had been mistaken in our opinions. It is better that we should have been mistaken, than that he should be a bad man. To be no brawlers. 1Timm 3:3. The same Greek word occurs in both places. It is not elsewhere found in the New Testament. But gentle. The word here used is rendered moderation in Php 4:5; patient in 1Timm 3:3, and elsewhere gentle. 1Timm 3:3. Showing all meekness unto all men. In the reception of injuries. Mt 5:6, Eph 4:2. (b) "all meekness" Eph 4:2 Verse 3. For we ourselves. W

To speak evil - Neither of them nor any man. Not to be quarrelsome - To assault none. To be gentle - When assaulted. Toward all men - Even those who are such as we were.

For we - And as God hath dealt with us, so ought we to deal with our neighbour. Were without understanding - Wholly ignorant of God. And disobedient - When he was declared to us.

e who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connexion does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and those who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways. Foolish. See this word explained in Lk 24:26, where it is rendered fools. Comp. Rom 1:14, where it is rendered unwise; and Gal 3:1,3, 1Timm 6:9, where it is rendered foolish. Disobedient. To law, to parents, to civil authority, to God. This is the natural character of the human heart. See Lk 1:17, Rom 1:30 2Ti 3:2, Tit 1:16, where the same word occurs. Deceived. By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions. Comp. Mt 24:4,6,11; 2Ti 3:13, 1Pet 2:25, Rev 12:9, 18:23, where the same word occurs. See also Rev 20:3,8,10, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans. Serving divers lusts and pleasures. Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλευοντες;) that is, we implicitly obeyed them. Rom 6:16,17. Living in malice. Gr., in evil ενκακια; that is, in all kinds of evil. Rom 1:29, where the word is rendered maliciousness. And envy. Displeasure at the happiness and prosperity of others. Rom 1:29. Hateful. στυγητοι. This word does not elsewhere occur in the New Testament. It means, that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true? And hating one another. There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life. (c) "we ourselves" 1Cor 6:11, 1Pet 4:3 Verse 4. But after that. Gr., when-- οτε. The meaning

Second Christmas Sermon; Titus 3:4-8 Early Christmas Morning Service. GOD'S GRACE RECEIVED MUST BE BESTOWED. 1 This epistle selection inculcates the same principle taught in the conclusion of the Gospel lesson pertaining to contentment, good will and love for our neighbor. The substance of the text is: Why should we be unwilling to do for others what has been done for us by God, of whose blessings we are far less worthy than anyone can be of our help? Since God has been friendly and kindly disposed toward us in bestowing upon us his loving kindness, let us conduct ourselves similarly toward our neighbors, even if they are unworthy, for we too are unworthy. 2 It is necessary to a ready understanding of this epistle that we know the occasion of these words. In the verses immediately preceding, Paul says to Titus, his disciple: V.1-3. “Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men. For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.” Note that Paul here indicates the relation we sustain to God and man. He would have us obedient to magistrates and kind to neighbors. Though our neighbors may be blind, erring and wicked, yet we should be charitable in our judgment and cheerfully endeavor to please them, remembering God's similar attitude toward us when we were as they. 3 The word “appeared,” implying the revelation of the Gospel, or Christ's appearance to the whole world, is sufficiently defined in the preceding epistle lesson. Though in that case it refers to the birth of Christ, little depends on the circumstance so far as the meaning of the word is concerned. Paul does not employ here the little word “grace”, used there, but he described the God of grace with two other pleasing words--“kindness” and “love.” The first is, in Greek, “Chrestotes” (friendliness), implying that friendly, lovable demeanor which makes the individual attractive and gives his society a gracious influence moving everyone within its circle to love and affection. Such a one is capable of bearing with all men. He is not inclined to neglect any nor to repel with harshness. In him everyone may repose confidence. All men can approach him and deal with him. He resembles Christ, whom the Gospel portrays as always friendly to everyone, repelling none but gracious unto all. 4 God, too, shows himself to us through the Gospel as wholly lovable and kind, receiving all, rejecting none, ignoring our shortcomings and repelling no soul by severity. The Gospel proclaims naught but grace, whereby God sustains us and through which he kindly leads us, regardless of our worthiness. This is the day of grace. All men may confidently draw near to the throne of his mercy, as it is written in Hebrews 4:16. And we read in Psalm 34:5: “They looked unto him, and were radiant; and their faces shall never be confounded.” That is, God will not permit us to ask in vain, or to come unto him and go away empty and ashamed. 5 The second Word is, in Greek, “Philanthropia” (Philanthropy)--love of mankind. Avarice is the love of money. David ( 2 Sam 1:26 ) refers to “the love of women.” But naturalists term certain animals--the dog, the horse, the dolphin--philanthropic or humane, because they have a natural love and fondness for man; they adapt themselves to his service as if endowed with reason enabling them to understand him. 6 It is an attitude of love for mankind the apostle here attributes to our God. Moses has done likewise in Deuteronomy 33:2-3, where he says of God: “At his right hand was a fiery law for them. Yea, he loveth the people.” This quotation indicates that God does more than show himself, through the Gospel, with a kindly bearing, desiring to draw men unto himself, and tolerant of their shortcomings; he would give them of himself, would bestow his presence, and he extends his grace and friendship. 7 These two words descriptive of God, “kindness” and “love,” are indeed pleasant and consoling. They represent him as offering grace, following us, ready to receive most graciously all who draw near to him and desire him. What more could he do? Note now why the Gospel is termed a gracious, comforting message concerning God revealed in Christ. What can be conceived more gracious to a poor, sinful conscience than what these words convey? Oh, how wretchedly the devil, through the laws of the Pope, has perverted for us these pure words of God! 8 These two words are to be accepted with their full and broad import. No distinction of person, as prevails among men, is to be made: for divine love and kindness is not secured by human merit; it is of God's grace alone and given to all that bear the name of man, however insignificant. God loves not what is characteristic of one person, but of a all. He is partial not to one, but kind to all. Therefore a man's honor is perfectly maintained, and no one can boast of his worthiness, or need despair because of his unworthiness. All mankind may be equally comforted in the unmerited grace God kindly and humanely offers and applies. Had there ever been a meritorious individual or a work worthy of consideration, it surely would have been found among the doers of “works of righteousness.” But Paul rejects especially these, saying, V.5. “not by works of righteousness which we have done.” How much less reason have we to think the kindness and love of God has appeared in consequence of man's wisdom, power, nobility, wealth and the color of his hair! The grace which cancels all our boasted honor, ascribing glory alone to God who freely bestows it upon the unworthy, is pure as well as great. 9 This epistle instills the two further principles of believing and loving--receiving favors from God and granting favors to our neighbors. The entire Scriptures enforce these two precepts, and the practice of one requires the practice of the other. He who does not firmly believe in God's grace assuredly will not extend kindness to his neighbor, but will be tardy and indifferent in aiding him. In proportion to the strength of his faith will be his willingness and industry in helping his neighbor. Thus faith incites love, and love increases faith. 10 Now we see how utterly we fail to walk in faith when we presume to arrive at goodness and happiness by any other good works than those done to our neighbor. So numerous are the new works and doctrines daily devised, everything like a correct conception of a truly good life is wholly destroyed. But the fact is, all Christian doctrines and works, all Christian living, is briefly, clearly and completely comprehended in these two principles, faith and love. They place man as a medium between God and his neighbor, to receive from above and distribute below. Thus the Christian becomes a vessel, or rather a channel, through which the fountain of divine blessings continuously flows to other individuals. 11 Mark you, the truly godlike are they who receive from God all he offers through Christ, and in return accredit themselves by their beneficence, performing for others the part God performs for them. Psalm 82:6 is in point here: “I said, Ye are gods, and all of you sons of the Most High.” Sons of God are we, through the faith that constitutes us heirs of all divine blessings. But we are also “gods” through the love that makes us beneficent toward our neighbor. The divine nature is simply pure beneficence, or as Paul here says, kindness and love, daily pouring out blessings in abundance upon all creatures; as we everywhere witness. 12 Take heed, then, to embrace the message of these words presenting the love and kindness of God to all men. Daily exercise your faith therein, entertaining no doubt of God's love and kindness toward you, and you shall realize his blessings. Then you may with perfect confidence ask what you will, what your heart desires, and whatever is necessary for the good of yourself and your fellow-men. But if you do not so believe, it were far better you had never heard the message. For by unbelief you make false these precious, comforting, gracious words. You conduct yourself as if you regarded them untrue, which attitude is extreme dishonor to God; no more enormous sin could be committed. 13 But if you possess faith, your heart cannot do otherwise than laugh for joy in God, and grow free, confident and courageous. For how can the heart remain sorrowful and dejected when it entertains no doubt of God's kindness to it, and of his attitude as a good friend with whom it may unreservedly and freely enjoy all things? Such joy and pleasure must follow faith; if they are not ours, certainly something is wrong with our faith. This act of faith the apostle in Galatians terms “receiving the Holy Spirit” in and through the Gospel. The Gospel is a message concerning the love and mercy of God so gracious as to bring with it to preacher and hearer the presence of the Holy Spirit; just as the rays of the sun bear in themselves, and transmit, heat. 14 How could Paul have presented words conveying more love and graciousness? I venture to assert I have never read, in the entire Scriptures, words more beautifully expressive of the grace of God than these two--“Chrestotes” and “Philanthropia,” friendliness and philanthropy. They represent grace not only as procuring for us remission of sins, but as God ever present with us, embracing us in his friendship, ever ready to help us and offering to do for us according to all we desire; in short, as a good and willing friend, to whom we may look for every favor and accommodation. Picture to your imagination a sincere friend and you will have an idea of God's attitude toward you in the person of Christ, though a very imperfect representation of his superabundant grace. 15 Now, if you steadfastly believe, if you rejoice in God your Lord, if you are alive and his grace satisfies, if your wants are all supplied, how will you employ yourself in this earthly life? Inactive you cannot be. Such a disposition of love toward God cannot rest. Your zeal will be warm to do everything you know will be to the praise and glory of a kind and gracious God. At this point there is no longer distinction of works. Here all commands terminate. There is neither restraint--nor compulsion, but a joyful willingness and delight in doing good, whether the intended achievement be insignificant or difficult, small or great, requiring short service or long. 16 Your first desire will be that all men may obtain the same knowledge of divine grace. Hence your love will not be restrained from serving all to the fullest extent, preaching and proclaiming the divine truth wherever possible, and rejecting all doctrine and life not in harmony with this teaching. But take note, the devil and the world, unwilling that their devices be rejected, cannot endure the knowledge of what you do. They will oppose you with everything great, learned, wealthy and powerful, and represent you as a heretic and insane. Mark you, you will be brought to the cross for the sake of the truth, as was Christ your Lord. You will have to endure the extremity of reproach. You must endanger all your property, friends and honor, your body and life, until thrust out of this life into eternity. In the midst of these trials, however, rejoice, cheerfully enduring all. Regard your enemies with the utmost charity. Act kindly, ever remembering you yourself were once as they are in the sight of God. Faith and love certainly can do it. Note this: the truly Christian life is that which does for others as God has done for itself. 17 Such is the apostle's meaning when he tells us the kindness of God did not appear unto us, or save us, because of our righteousness. His thought is: If we, though unworthy, were received through mercy, to enjoy the favors of God in spite of our great demerits and the enormity of our sins, why should we withhold our favors from others, whose merits have claims upon us? Let us not withhold; no, let us rather be children of God, doing good even to our enemies and to evil-doers: for so God has done, and still does, to us, evil-doers and his enemies. This teaching is in harmony with Christ's ( Mt 5:44-46 ): “Love your enemies... that ye may be sons of your Father who is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them that love you, what reward have ye? do not even the publicans the same?” 18 Paul not only forcibly rejects us for our evil deeds, but goes so far as to say, “Not by works of righteousness which we have done.” He means the works regarded by ourselves as good-- our righteousness in our own eyes and in the eyes of others--but which only render us more unfit to receive God's grace because they are in themselves deceitful and because we commit a twofold sin in looking upon them as good and in relying upon them; an attitude to provoke God's displeasure. 19 Similarly do our enemies, who while in the wrong yet maintain, in opposition to us, their faultlessness, for the most part provoke us to anger. Yet we are not to refuse them kindness. God, solely for his mercy's sake, refused not kindness to us in similar errors, when we foolishly imagined all we did was right. As he dealt not with us according to our imagined righteousness, so should we in return not deal with our enemies according to their merits or demerits, but assist them from pure love, looking for thanks and reward, not from them, but from God. Let this be sufficient for a summary of this epistle. 20 Now let us consider the words Paul employs to define and advocate grace. In the first place he exalts it to the rejection of all our righteousness and good works. We are not to conclude it is a trivial thing he is rejecting here. It is man's best earthly achievement-- righteousness. Were all men to concentrate their united efforts to attain wisdom and virtue by their natural reason, knowledge and free will--as we read, for instance, of the illustrious virtues and wisdom of certain pagan teachers and princes, Socrates, Trajan, and others, to whom all the world gives written and oral applause--were all men so to do, yet such wisdom and virtue are, in the sight of God, nothing but sin, and altogether reprehensible. The reason is, they are not attained in the grace of God; the achievers know not God and have not honored him in the effort, for they consider they have wrought by their own abilities. Righteousness is not taught otherwise than by grace, in the Gospel. Paul boasts that he once led a life altogether irreproachable, and superior to the lives of his intellectual equals ( Gal 1:14 ), wherein he presumptuously thought he did right in persecuting the Christians who rejected that sort of piety. But after he had learned to know Christ, he declared he regarded his righteousness but filth and refuse that he might be found, not in his own righteousness, but in Christ and in faith, as he further shows in Phil 3:9 and Gal 1:14. 21 So he discards all boasted free will, all human virtue, righteousness and good works. He concludes they all are nothing and are wholly perverted, however brilliant and worthy they may appear, and teaches that we must be saved solely by the grace of God, which is effective for all believers who desire it from a correct conception of their own ruin and nothingness. 22 Now, it is essential that we accustom ourselves to interpret rightly the Scripture teaching of two kinds of righteousness. There is a human righteousness, to which Paul here and often elsewhere refers, and a divine righteousness--or divine grace--which justifies us through faith. Paul so expresses it in the conclusion of this epistle: V.7. “That, being justified by his grace, we might be made heirs according to the hope of eternal life.” You see, the grace of God, and righteousness, become ours; we say “righteousness of God” because he gives it, and “our righteousness” because we receive it. In Romans 1:17 Paul tells us that the Gospel declares the righteousness of God is obtained through faith; “as it is written, The righteous shall live by faith.” And it is stated of Abraham in Genesis 15:6: “And he believed in Jehovah; and he reckoned it to him for righteousness.” So the Scripture conclusion is, no one is justified before God except the believer; witness the quotation just given and that other by Paul from Habakkuk 2:4, “The righteous shall live by his faith.” So faith, grace, mercy and truth are one thing, wrought in us by God, through the Gospel of Christ; as it is written: “All the paths of Jehovah are lovingkindness and truth.” Ps 25:10. 23 We walk in “the paths of Jehovah,” and he is in us when we observe his commandments. To be God's, the way must proceed in divine mercy and truth; not in our own ability or strength, for such are, in the eyes of God, ways of wrath and falsehood. He says ( Is 55:9 ): “For as the heavens are higher than the earth, so are my ways higher than your ways.” In other words, “Your ways are earthly and ineffectual; you must walk in my heavenly ways if you are to be saved.” V.5. “But according to his mercy he saved us.” 24 How are these words, reading as if we were already saved, to pass criticism? Are we not still on earth, in the midst of afflictions? I answer: The statement is made in just this way to emphasize the power of divine grace and the character of faith as opposed to the erring self-righteous, who essay to obtain salvation through their works, as if it were not right at hand. But salvation is not so to be attained. Christ has saved us once for all, and in a twofold manner: First, he has done all that is necessary for our salvation--conquered and destroyed sin, death and hell, leaving no more there for anyone to do. Secondly. he has conveyed all these blessings unto us in baptism. He who confidently believes Christ has accomplished these things, immediately, in the twinkling of an eye, possesses salvation. All his sins and the reality of death and hell are removed. Nothing more than such faith is necessary to salvation. 25 Take note, God pours out upon us in baptism super-abundant blessings for the purpose of excluding the works whereby men foolishly presume to merit heaven and gain happiness. Yes, dear friend, you must first possess heaven and salvation before you can do good works. Works never merit heaven; heaven is conferred purely of grace. Good works are to be performed without any thought of merit, simply for the benefit of one's neighbor and for the honor of God; until the body, too, shall be released from sin, death and hell. The true Christian's whole life after baptism is but a waiting for the manifestation of the salvation already his. He is certainly in full possession of the eternal life yet concealed in faith. When faith is removed by fulfilment, salvation is manifest in the believer. This takes place at physical death. It is written ( 1 Jn 3:2-3 ): “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. And every one that hath this hope set on him purifieth himself, even as he is pure.” 26 Therefore, let not the work-righteous who disregard faith mislead you, placing your salvation far ahead of you and compelling you to obtain it by works. It is within you, dear friend; it is already obtained. Christ says ( Lk 17:21 ): “The kingdom of God is within you.” Hence the life live after baptism is but a tarrying, a waiting and longing for the manifestation of what is within ourselves, an apprehension of that for which we are apprehended. Paul declares ( Phil 3:12 ), “I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus”; that is, that he may see the blessings given in the shrine of faith. The apostle is eager to behold the treasure that baptism has granted and sealed to him in faith. In this same third chapter of Philippians Paul says: “Our citizenship is in heaven”--that is, now--“whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory.” In Galatians 4:9, when saying, “Now that ye have come to know God,” he recalls the words and adds, “or rather to be known by God.” While both these things are in point, there is a difference in their meaning: we are known of God, already apprehended; but we do not yet know and apprehend him. Our knowledge is hidden and withholden in faith. Again, the apostle tells us ( Rom 8:24-25 ) we are saved in hope; that is, our salvation is not yet manifest. “Hope that is seen is not hope,” he says, “for who hopeth for that which he seeth? But if we hope for that which we see not, then do we with patience wait for it.” And Christ ( Lk 12:35-36 ) commands: “Let your loins be girded about, and your lamps burning; and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, they may straightway open unto him.” Paul also said in the preceding epistle lesson ( Tit 2:12-13 ): “We should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” 27 These and similar passages prove we are even now saved and that a Christian should not seek works as a means of salvation. The delusive doctrine of works blinds the Christian's eyes, perverts a right understanding of faith and forces him from the way of truth and salvation. Salvation by grace is implied in the words, V.5. “According to his mercy he saved us,” and again in the latter part of the lesson where it reads, V.7. “that we might be made heirs according to the hope of eternal life.” We are heirs--though the fact is unrevealed in faith--and wait in hope for the manifestation of our inheritance. 28 The life of waiting we must live after we are baptized is designed to subdue the flesh and to display the power of grace in the conflict against the flesh, the world and the devil; and thus ultimately to enable us to serve our neighbors, by our preaching and example bringing them also into the faith. Though God might convert men through angels, he desires to accomplish it by human beings--by us, so that faith might be established and completed in a more congenial way through a kindred agency. Were angels constantly to dwell with us, faith would cease here. The instrumentality of angels would not be so congenial as that of our fellow-creatures, whom we are familiar with and understand. If we all were taken to heaven immediately after baptism, who would convert the others and bring them to God by means of the Word and a good example? 29 The fact that we expend so much by reason of purgatory and, forgetful of faith, presume to secure ourselves against purgatory or to liberate us from it by good works, unquestionably indicates we are under the influence of the devil and of Antichrist. We proceed as if our salvation were not already secured but we must gain it in some other way than by faith; and this even though plainly in contradiction of the Scriptures and of the principles of Christianity. He who does not receive salvation purely through grace, independently of all good works, certainly will never secure it. And he who makes his good works serve his own advantage, seeking to profit himself and not his neighbor thereby, performs no good work. All his doctrine is without faith and is such harmful error and deceit that I wish purgatory had never been instituted or introduced into the pulpit, for it is very destructive of Christian truth and true faith. So great has been the devil's influence, nearly all institutions, cloister ceremonials, masses and prayers have reference simply to purgatory, leading us to the pernicious inference that, through works we must improve our condition and secure salvation. So the blessings of baptism and faith must be obscured, and Christians must ultimately become pure heathen. 30 O Lord God, what abominable wickedness! When we should, like Christ and Paul, teach Christians to consider themselves, after baptism or absolution, ready for death at any hour and waiting for the manifestation of the salvation already theirs, we by relying on purgatory afford them indolence-fostering security. In such security they consider only this life, deferring and procrastinating in the matter of salvation until they come to their death-beds, there to effect sorrow and repentance and to presume, by ceremonials, soul-masses and bequests, to liberate themselves from purgatory. They will surely become conscious of their mistake. Now follows: V.5. “Through the washing of regeneration, and renewing of the Holy Spirit.” 31 How beautifully the apostle in these strong words extols the grace of God bestowed in baptism! He refers to baptism as a washing, whereby not our feet only, not our hands, but our whole bodies are cleansed. Baptism perfectly and instantaneously cleanses and saves. For the vital part of salvation and its inheritance, nothing more is necessary than this faith in the grace of God. Truly, then, are we saved by grace alone, without works or other merit. So, eternally pure love, praise and gratitude for, and honor unto, divine mercy shall possess us; we will not boast of nor delight in our own powers or achievements: as has already frequently and sufficiently been declared. 32 The righteousness of man, however, is a different sort of cleansing, simply a washing of garments and vessels, as recorded of hypocrites in Matthew 23:25. Externally they appear clean, but internally remain full indeed of filth. Paul terms baptism not a bodily cleansing, but a “washing of regeneration.” It is not a superficial washing of the skin, a physical cleansing; it converts the whole nature, destroying the first birth, that of the flesh, with all inherited sin and condemnation. This verse clearly indicates that salvation is not to be secured by works, but is an instantaneous gift. In physical birth we are given, not one member alone--hands or feet--but the entire body and the life; our life operates, not to effect birth, but because we are born. Similarly works do not render us pure and godly or save us: we are first made clean and godly and receive salvation; then we freely perform good works to the honor of God and the benefit of our neighbor. 33 This, mark you, is the true knowledge of the pure grace of God. Thus we learn to know God and ourselves, to praise him and reject ourselves, to seek consolation from him and despair of ourselves. This doctrine is an occasion of much stumbling to them who presume to compel men to seek salvation by laws, commands and works. 34 For the sake of conveying a clearer understanding of this washing and this regeneration, Paul adds the word “renewing,” because the individual is a new man, with a new nature. He is a new creature, with an altogether different disposition. He loves in a different way, and speaks, acts and lives in a manner unlike his former self. The apostle says ( Gal 6:15 ): “For neither is circumcision anything, nor uncircumcision”--that is, no work of the Law has significance--“but a new creature.” The thought is: It will not do to patch up, or mend, the life here and there with works. An entirely new disposition is necessary; the nature must be changed. Then works will follow spontaneously. 35 Concerning this birth, Christ also declares ( Jn. 3:3 ): “Except one be born anew, he cannot see the kingdom of God.” Here we are taught that works will not answer; the individual must himself die and obtain a different nature. This takes place in baptism when he believes, for faith is this renewing. The damned will also be born again in the last day, but theirs will be a birth without a renewing. They will remain unclean, as here in the old Adamic life. So, then, this washing, this regeneration, makes new creatures. 36 Much is said at various places in the Scriptures relative to the new birth. God refers to his Word and Gospel as the womb (“matricem” and “vulvam”) of the new birth: “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, that have been borne by me from their birth, that have been carried from the womb” ( Is 46:3 ), or under my heart, as women speak of bearing children. Whosoever believes the Gospel, is conceived and born of God. But more on this subject at some other time. 37 We see how all these sayings overthrow works and presumptuous human mandates, and make clear the nature of faith, how the individual instantaneously and fully receives grace and is saved, works not aiding him in the matter but following as a result. Salvation by grace would be perfectly illustrated were God to produce from a dry log a live, green tree, the tree then to bring forth natural fruit. God's grace is powerful and effective. It does not, as visionary preachers presume to teach, lie dormant in the soul; nor is it an accessory to works, as the paint is an accessory to the wood. No, not so; it carries, it leads, drives, draws, changes. It effects all in man, making itself felt. Though concealed, its works are manifest. Words and works show where it is present, as the leaves and the fruit indicate the nature of the tree. 38 To make faith no more than an aid or ornament to works, as the sophists Thomas and Scotus, and the people, erroneously and perversely do, is a doctrine wherein faith falls far short of its real significance. For it not only aids in the accomplishment of works, but effects them unaided. Indeed, more than that, it changes and renews the whole being. Its object is to alter the character of the individual rather than to accomplish works by him. It claims to be a washing, a regeneration, a renewing, not only of works, but of the whole man. 39 Note, Paul here freely and fully preaches the grace of God. He does not say God has saved us by works. He loudly proclaims that God has saved us by a regeneration and a renewing. To patch up with works is unavailing; conversion of our whole nature is necessary. Therefore, believers must suffer and die before grace can manifest itself and reveal its nature. Observe, David says in this connection: “The works of Jehovah are great, sought out of all them that have pleasure therein,” Ps 111:2. Who are these, his works? We are, sought out through grace in baptism. We are great works, new works, new born. It is indeed great that man is instantly saved, forever liberated from sin, death and hell. Hence, David says, “They are sought out of all them that have pleasure therein” or desire what God designs to accomplish through them, and--God does all that man desires. But what can man desire more than to be saved, to be delivered from sin, death and hell? 40 Finally: the apostle terms this washing a “regeneration,” a “renewing of the Holy Spirit,” to fully express the power and efficacy of grace. This washing is a thing so vitally important it must be effected, not by a creature, but by the Holy Spirit. How completely, O holy Paul, thou dost reject the free will, the good works and the great merits of presumptuous saints! How high thou exaltest our salvation, at the same time bringing it so near to us! yes, even within ourselves. How plainly and purely thou dost preach grace. Let works, then, be here or there, to renew the man, to change the life, is impossible except by the washing of regeneration of the Holy Spirit. 41 That fact is plainly evident in the self-righteous. None are more intolerant, presumptuous, proud and faithless than they. In their old Adamic nature, which they clothe and adorn with good works, they remain intractable, unrenewed and obdurate, hardened and immovable; their evil nature is unchanged. They possess only outward works. Oh, they are a people of pernicious influence, and in the sight of God wholly destitute of grace, though they imagine themselves his nearest friends. 42 Paul's teaching here accords with that of Christ in John 3:5, where he says, referring to the washing of regeneration: “Except one be born of water and the Spirit, he cannot enter into the kingdom of God.” Note here, the water answers to the washing; to be born again, to regeneration and renewing; and the Spirit, to him whom Paul mentions as the Holy Spirit. 43 Note here also the apostle's apparent ignorance of the sacrament of confirmation. He teaches, as does Christ, the giving of the Holy Spirit in baptism; in baptism we are indeed born of the Holy Spirit. True, we read ( Acts 8:17 ) how the apostles laid their hands upon those who had been baptized, that they might receive the Holy Spirit. This incident has been construed to sanction confirmation, but its real purpose was to invoke the Holy Spirit as external evidence, and the gift of divers tongues for the preaching of the Gospel. But in course of time the ceremony was abandoned. It no longer exists except in ordination or consecration to the ministerial or preaching office. Even there it is deplorably abused. But more of this at some other time. V.6. “Which he poured out upon us richly, through Jesus Christ our Saviour.” 44 Observe, the Holy Spirit is not merely given, but “poured out”; not only that, but “abundantly poured out.”The apostle seems unable to sufficiently magnify grace and its works, while we, alas, estimate it so low in comparison to our works. It would be absurd for God to pour out upon us the Holy Spirit in such measure and yet to expect from us, and in us, something whereby we might be justified and saved; as if the superabundant divine works were insufficient. 45 Were such the case, Paul here must have spoken inconsiderately and might justly be accused of falsehood. But so bountifully does he represent to us the measure of grace, clearly no one can rely too much upon the washing of regeneration; it is of unlimited importance. No one can place too much confidence in it; there is always occasion for more. For God has embraced, in the Word and in faith, blessings too great for mortal life to comprehend or to receive were they to manifest themselves. As revelation begins, the individual dies; he passes out of this life, swallowed up in the blessings he now by faith apprehends in very limited measure. Thus more than abundantly are we justified and saved without works if we only believe. Peter says: “Through Christ he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature.” 2 Pet 1:4. He does not say “will be granted” but “hath granted.” And Christ says: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.” Jn 3:16. Notice, all who believe have eternal life. That being true, believers certainly are just and holy without works. Works contribute nothing to justification. It is effected by pure grace richly poured out upon us. 46 “But,” you say, “how is it, then, the Scriptures so frequently speak of salvation for them who do good? For instance, Christ says ( Jn 5:29 ): `And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.' And Paul declares ( Rom 2:7-8 ) that honor and glory are the reward of them who do good; indignation and wrath, of evil-doers. And he makes many similar declarations.” I answer: How are these passages to be interpreted? Not otherwise than as they read--without additions: He who does good shall be saved; he who does evil shall be damned. The difficulty lies in our error in judging according to external appearances in the matter of good works. The Scriptures teach not that way, but that no one can do good until he is himself good. He does not become good through works, but his works are good because he is good. He becomes good through the washing of regeneration and in no other way. This is the meaning of Christ's words ( Mt 7,17 ): “Every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.” And ( Mt 12:33 ): “Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt.” 47 True, the self-righteous perform works similar to those of the regenerated; indeed, their works are frequently the more brilliant. They pray, fast, contribute money, erect institutions, make pilgrimages and conduct themselves with great ostentation. But Christ calls their works “sheep's clothing” ( Mt 7:15 ) wherein move ravening wolves. None of the self-righteous are really humble, mild, moderate and good in their hearts. This fact is revealed when one crosses them and rejects their works. Then they bring forth their natural and identifying fruits: temerity, impatience, arbitrariness, obstinacy, slander and many other evil propensities. 48 Therefore it is true that he who does good shall be saved--his salvation shall be revealed; but he could do nothing good were he not already saved in the new birth. The Scriptures sometimes have reference to the external conduct of the good, and at others to their inner nature that prompts the outward works, teaching present salvation because of the inner nature, and a future salvation if good is done; that is, if the individual remains steadfast, his salvation shall be revealed in the future. 49 The works we performed in our old, unregenerate state, our Adamic nature, the apostle in this lesson rejects when he says “not by works done in righteousness, which we did ourselves.” These may be good works, but not before God, who looks first for personal goodness and afterward for the works. In Genesis 4:4-5, he had respect first unto Abel, and then unto his offering; and first rejected Cain, and then his offering. Cain's offering, however, was in external appearance good like that of Abel. 50 Paul significantly adds “through Jesus Christ our Saviour.” The intent is to shelter us all under Christ, as young chickens are gathered under the wings of the hen. Christ himself says ( Mt 23:37 ): “O Jerusalem... how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” 51 In the phrase above is taught the nature of true, living faith. Such is the character of faith that it is not sufficient to salvation for you to believe in God after the manner of the Jews and many others, upon whom, however, he conferred many blessings and temporal advantages; but it is through Jesus Christ you must believe in God. In the first place, you must not doubt that he is your gracious God and Father, that he has forgiven all your sins and has saved you in baptism. In the second place, you must know, too, that all this has not been effected without cause--without satisfaction having been rendered to his righteousness. There is no reason for mercy and grace to operate upon and in us, to aid us to obtain eternal blessings and salvation. Justice must first be satisfied to the fullest extent. Christ says ( Mt 5:18 ): “One jot or one tittle shall in no wise pass away from the law till all things be accomplished.” Whatever is promised of the grace and goodness of God must be understood as only for those who perfectly fulfil his commands. He says ( Mic 2:7 ) in reply to the Jews, when they presumed they were great in the sight of God and continually cried “Peace, peace!” and “Why should God be so angry? Why should his benign Spirit have departed from us?”--he replies, “Do not my words do good to him that walketh uprightly?” No one, therefore, can attain God's abundant grace unless he shall have rendered full satisfaction to God's commands. 52 Now, enough has been said to show our works of no value in God's sight, and ourselves unable to fulfil the least of his commands, to perform a single work. How much more impossible is it, then, for us to render full satisfaction to his justice and become worthy of his grace! Even though we were able to keep all his commandments and to make full satisfaction to his justice, yet we would not for that reason be worthy of his grace and of salvation. He would not be under any obligation to confer them upon us. He might require it all as obligatory upon his creatures, who must serve him. Whatever he grants is of pure grace and mercy. This Christ clearly taught in the parable in Luke 17:7-10: “But who is there of you, having a servant plowing or keeping sheep, that will say unto him, when he is come in from the field, come straightway and sit down to meat; and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt cat and drink? Doth he thank the servant because he did the things that were commanded? Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.” 53 Now, if through grace and not of necessity heaven is given to those who do all they are under obligation to do; if to such--provided, such there be--heaven is given not by merit but through divine and gracious promises like that of Matthew 19:17, “If thou wouldest enter into life, keep the commandments”: shall we then presume upon our wretched good works? Why extol them as if their nature and not the pure promise, the gracious Word of God, makes them worthy of the kingdom of heaven? 54 In the first place, God has given a Being to fully satisfy divine justice for us all. In the second place, he has, through this same Being, poured out his grace and his rich blessings. So, then, notwithstanding grace is received by us without price and without merit on our part-- indeed, in spite of great demerit and unworthiness--yet it is not bestowed without cause and deserved merit somewhere. As Paul teaches ( Rom 5:18 ), we fell into sin not of our own act or deserving, it being born in us from Adam in our natural birth; and on the other hand, in the new birth we enter into grace and salvation through Christ, without our merit or works. 55 Hence the apostle is careful in every place where he mentions grace and faith to add “through Jesus Christ,” that no one may be able to say, “I believe in God and am satisfied with that.” No, beloved friend, your belief must include a knowledge of how and through whom you believe. You must know that God requires you to fulfil all his commandments, to satisfy his justice, before he accepts your faith unto salvation; and that though you were able to render full satisfaction you would still have to await salvation through grace alone, and not receive it on account of any duties you perform, but rather your pride and presumption must fall to the ground before God. 56 Observe the advantages you have in Christ. Through him grace and salvation are conferred upon you, he having rendered full obedience to all the commandments of God, and satisfied God's justice, in your stead and for you. Grace and salvation are conferred upon you because he is worthy. This is true Christian faith. No faith is sufficient but the Christian faith, the faith that believes in Christ and accepts solely through him the two principles--satisfaction of divine justice, and the gracious bestowal of eternal salvation. Paul, speaking of Christ ( Rom 4:25 ), says, “Who was delivered up for our trespasses, and was raised for our justification.” Not only was he given to put away sin and to fulfil the commandments of God, but also to render us worthy, through him, of possessing righteousness and of being children of grace. Again, Paul says of Christ ( Rom 3:25 ), “Whom God set forth to be a propitiation, through faith in his blood.” It is not just “faith” but “faith in his blood.” With his blood, and in our nature, he has rendered full satisfaction and become for us a throne of grace. We receive absolution and grace at no cost or labor on our part, but not without cost and labor on the part of Christ. 57 We must, then, shelter ourselves under his wings ( Mt 23:37 ) and not fly afar in the security of our own faith, else we will soon be devoured by the hawk. Our salvation must exist, not in our righteousness, but, as I have often said, in Christ's righteousness, which is an outspread wing, or a tabernacle, to shelter us. 58 Our faith and all we may have received from God is insufficient to salvation, wholly inadequate, unless faith rests beneath the wings of Christ and firmly trusts that not we but he can render, and has rendered, full satisfaction to the justice of God for us; and that grace and salvation are not conferred upon us because of our faith but because of the will of Christ. The pure grace of God, promised, procured and bestowed upon us in Christ and through Christ, must be perfectly recognized. This is the teaching implied in John 14:6, “No one cometh unto the Father but by me.” Christ's sole effort in the whole Gospel is to draw us out of ourselves into himself; he spreads out his wings and calls us together beneath their shelter. To emphasize the grace of Christ is also Paul's design in the conclusion of this lesson, where he says: V.7, 8. “That, being justified by his grace, we might be made heirs according to the hope of eternal life. This is a faithful saying.” 59 He does not say “justified by our faith” but “justified by the grace of Christ.” Christ alone has favor with God. No one but he has done the will of God and merited eternal life. In view of the fact that he did it not for his own sake but for ours, all believers should be so perfectly one with Christ that all he has done for them will, through him and his grace, be regarded as if the believer himself had accomplished it. See what an inexpressibly beneficent thing Christian faith is--what inconceivably great blessings it brings to all believers! 60 Let us learn from this epistle how precious is the Gospel that proclaims these benefits, and what injury and destruction of souls they effect who silently ignore the Gospel and preach the works of the Law, yes, their own human doctrines. Guard, then, against false preachers and also against false faith. Rely not upon yourself, nor upon your faith. Flee to Christ; keep under his wings; remain under his shelter. Let his righteousness and grace, not yours, be your refuge. You are to be made an heir of eternal life, not by the grace you have yourself received, but, as Paul says here, by Christ's grace. Again, it is said in Psalm 91:4, “He will cover thee with his pinions, and under his wings shalt thou take refuge.” And in the Song of Solomon 2:14, “O my dove, that art in the clefts of the rock, in the covert of the steep place.” That is, in the wounds of Christ the soul is preserved. Observe, true Christian faith does not take refuge in itself, as the sophists dream, but flees to Christ and is preserved under him and in him. 61 It has been sufficiently stated that we are heirs of eternal life in hope, and that grace, regardless of works, instantaneously confers salvation, inheritance and all; yet, as said, “in hope.” They are not revealed until death. Then we shall see what, in faith, we have received and possess. THE ARMOR OF THIS EPISTLE. 62 This epistle lesson forcibly and in express terms contends against all humanly-devised righteousness, as well as against all human powers and free will. These are plain words, V.5. “Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us.” In fact, the words of the whole lesson oppose the righteousness of man. Paul attributes all efficacy to the washing of regeneration, to the renewing of the Holy Spirit, to Jesus Christ and his grace. In the face of such thunderbolts, how can there remain in us the least trace of presumption? 63 It matters not how brilliant may be secular and ecclesiastical laws; how attractive the station of priests, monks and nuns; how dazzling the titles of gentlemen of honor and ladies of uprightness, even if the wearers of them could raise the dead: without faith in Christ all is vain. Such hypocrisy as that just mentioned blinds and misleads the whole world, and obscures for us the holy Gospel and the Christian faith. These brilliant works and attractive stations of men assist as little in procuring our salvation as do the works of beasts or the common trades of mankind. Indeed, they perniciously obstruct salvation. Therefore, you should guard against wolves in sheep's clothing, and learn to cleave to Christ in true and firm faith.

is, that "when the love of God was manifested in the plan of salvation, he saved us from this state by our being washed and purified." The idea is not, that "the love of God appeared" after we had sinned in this way; but that when his mercy was thus displayed we were converted from our sins, and made pure in his sight. The kindness. ηχρηστοτης, -- the goodness, or the benignity. The word is rendered goodness and good in Rom 2:4; 3:12; Rom 11:22, thrice; kindness, 2Cor 6:6, Eph 2:7, Col 3:12; Tit 3:4; and gentleness, Gal 5:22. The act of redeeming us was one of great kindness, or goodness. And love of God. Marg., pity. The Greek word is φιλανθρωπια-- philanthropy --the love of man. The plan of salvation was founded on love to man, and was the highest expression of that love. Jn 3:16. The Greek of this verse is, "When the kindness and love of God our Saviour to man was manifested, he saved us," ( Tit 3:5,) to wit, from those sins of which we had before been guilty. (1) "kindness and love" "pity"Verse 5. Not by works of righteousness which we have done. The plan was not ba

When the love of God appeared - By the light of his Spirit to our inmost soul.

Not by works - In this important passage the apostle presents us with a delightful view of our redemption. Herein we have, The cause of it; not our works or righteousness, but "the kindness and love of God our Saviour." The effects; which are, Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness. Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God. The consummation of all; - that we might become heirs of eternal life, and live now in the joyful hope of it.

sed on our own good works, nor are our own good works now the cause of our salvation. If men could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favour. The only basis of justification is the merit of the Lord Jesus Christ; and in the matter of justification before God, all the race is on a level. Eph 2:8,9. But according to his mercy. (1.) It had its origin in mercy; (2.) it is by mere mercy or compassion, and not by justice; (3.) it is an expression of great mercy; and (4.) it is now in fact conferred only by mercy. Whatever we have done or can do, when we come to receive salvation from the hand of God, there is no other element which enters into it but mercy. It is not because our deeds deserve it; it is not because we have by repentance and faith wrought ourselves into such a state of mind that we can claim it; but, after all our tears, and sighs, and prayers, and good deeds, it is a mere favour. Even then God might justly withhold it if he chose, and no blame would be attached to him if he should suffer us to sink down to ruin. He saved us. That is, he began that salvation in us which is to be completed in heaven. A, man who is already renewed and pardoned may be spoken of as saved --for (1.) the work of salvation is begun, and (2.) when begun it will certainly be completed. Php 1:6. By the washing of regeneration. In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase--" renewing of the Holy Ghost."--The word rendered washing (λουτρον) occurs in the New Testament only in this place and in Eph 5:26, where also it is rendered washing --" That he might sanctify and cleanse it [the church] with the washing of water by the word." The word properly means a bath; then water.for bathing; then the act of bathing, washing, ablution. Passow and Robinson. It is used by Homer to denote a warm or cold bath; then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin. Passow. The word here does not mean laver, or the vessel for washing in, which would be expressed by λουτηρ, louter; and this word cannot be properly applied to the baptismal font. The word in itself would naturally be understood as referring to baptism, (comp. Acts 22:16,) which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purifying the soul from sin. If this be the allusion, and it seems probable, then the phrase "washing of regeneration" would mean "that outward washing or baptism which is the emblem of regeneration," and which is appointed as one of the ordinances connected with salvation. Mk 16:16. "He that believeth and is baptized shall be saved." It is not affirmed in his phrase that baptism is the means of regeneration; or that grace is necessarily conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration, and, if this is the case, no one has a right to assume that the other is certainly the meaning. And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration. The word rendered regeneration (παλιγγενεσια, palingenesia ) occurs in the New Testament only here and in Mt 19:28,--"in the regeneration when the Son of man," etc. It means, properly, a new-birth, reproduction, or renewal. It would properly be applied to one who should be begotten again in this sense, that a new life was commenced in him in some way corresponding to his being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in the man, so that he may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which man may be said to live anew. This word, occurring only here and in Mt 19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, for (1.) that is not the proper meaning of the word; (2.) there is no Scripture usage to sanction it; (3.) the connexion here does not demand it; (4.) the correlatives of the word ( Jn 3:3,5,6,8, 1Pet 1:3 ) are applied only to that great moral change which is produced by the Holy Ghost; and (5.) it is a dangerous use of the word. Its use in this sense leaves the impression that the only change needful for man is that which is produced by being regularly baptized. On almost no point has so much injury been done in the church as by the application of the word regeneration to baptism. It affects the beginning of religion in the soul; and if a mistake is made there, it is one which must pervade all the views of piety. And renewing of the Holy Ghost. This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, "the washing of regeneration," had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error, by saying that the "renewing of the Holy Ghost" is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it--the washing of regeneration --for without this the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it--whatever may be tile truth on that point--but he asserts that this is that on which our salvation depends. The word rendered renewing (ανακαινωσις-- anakainosis ) occurs only here and in Rom 12:2, where it is also rendered renewing. Compare Rom 12:2. The verb (ανακαινοω-- anakainoo ) occurs in 2Cor 4:16, Col 3:19, in both which places it is rendered renewed, and the corresponding word, ανακαινιζω -- anakainidzo, in Heb 6:6. The noun properly means making new again; a renewing; a renovation. Comp. H. Planck in Bib. Repos., i. 677. It is a word which is found only in the writings of Paul and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Spirit produces in the soul, making one a new man; that is, a man new, so far as religion is concerned--new in his views, feelings, desires, hopes, plans, and purposes. He is so far different from what he was before, that it may be said he enters on a new life. Eph 4:23,24. The "renewing of the Holy Ghost " of course means that which the Holy Ghost produces, recognising the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul. (a) "works of righteousness" Eph 2:4,8,9 Verse 6. Which he shed on us. Gr., "Which he poured out on us"-- εξεχεεν. Acts 2:17

. The same Greek word is used there as here. It occurs also in the same sense in Acts 2:18,33. Abundantly. Marg., as in Gr., richly. The meaning is, that the Holy Spirit had been imparted in copious measure in order to convert them from their former wickedness. There is no particular allusion here to the day of Pentecost; but the sense is, that the Holy Spirit had been imparted richly to all who were converted, at any time or place, from the error of their ways. What the apostle says here is true of all who become Christians, and can be applied to all who become believers in any age or land. Through Jesus Christ our Saviour. Acts 2:33. (1) "abundantly" "richly"Verse 7. That being justified by his grace. Not by our own works, but by his favour or mercy.

Rom 3:24. We should be made heirs. Rom 8:15,17. According to the hope of eternal life. In reference to the hope of eternal life; that is, we have that hope in virtue of our being adopted with the family of God, and being made heirs. He has received us as his children, and permits us to hope that we shall live with him for ever. (a) "justified" Rom 3:24 Verse 8. This is a faithful saying. 1Timm 1:15. The reference here is to what he

had been just saying, meaning that the doctrine which he had stated about the method of salvation was in the highest degree important, and entirely worthy of belief. And these things I will that thou affirm constantly. Make them the constant subject of your preaching. That they which have believed in God might be careful to maintain good works. This shows that Paul supposed that the doctrines of the gospel were fitted to lead men to holy living. Comp. Tit 3:1, and Php 4:8. The "good works," here refer not merely to acts of benevolence and charity, but to all that is upright and good--to an honest and holy life. These things are good and profitable unto men. That is, these doctrines which he had stated were not mere matters of speculation, but they were fitted to promote human happiness, and they should be constantly taught. (b) "careful" Tit 3:1,14 Verse 9. But avoid foolish questions and genealogies. 1Timm 1:4;

Be careful to excel in good works - Though the apostle does not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful - Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them: because, though they are not the ground of our reconciliation with God, yet they are amiable and honourable to the Christian profession. And profitable to men - Means of increasing the everlasting happiness both of ourselves and others.

Titus Preface To The Epistle Of Saint Paul To Titus (1546 and 1522) This is a short Epistle, but a model of Christian doctrine, in which is included, in masterly fashion, all that it is necessary for a Christian to know and live by. In chapter 1, he teaches what kind of man a bishop, or pastor, ought to be; namely, one who is pious and learned, in order to preach the Gospel and bring to naught the teachers of works and human laws, who always war against the Christians and lead consciences astray from Christian liberty, into the captivity of their human works, as though these would make them righteous before God, when there is really no profit in them. In chapter 2, he teaches men of every station — the old, the young, women, men, masters and servants — how they are to act, as those whom Christ, by His death, has won for His own possession. In chapter 3, he teaches to honor the worldly rulers and obey them, and declares again the grace that Christ has won for us, so that no one may think it enough to be obedient to rulers, since all our righteousness is nothing before God; and he commands to avoid the obdurate and heretics.

2Ti 2:16, 2Ti 2:23. And contentions, and strivings about the law. Such as the Jews started about various matters connected with the law--about meats and drinks, etc. 1Timm 1:4. Comp. Acts 18:15. For they are unprofitable and vain. They disturb and embitter the feelings; they lead to the indulgence of a bad spirit; they are often difficult to be settled, and are of no practical importance if they could be determined. The same thing might be said of multitudes of things about which men dispute so earnestly now. (c) "avoid foolish" 2Ti 2:23 Verse 10. A man that is an heretic. The word heretic is now commonly applied to one who holds some fundamental error of doctrine, "a person

nediction. ( a. d. 66.) 9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 10 A man that is a heretic after the first and second admonition reject; 11 Knowing that he that is such is subverted, and sinneth, being condemned of himself. 12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. 15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, v. 9 . There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these.— And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain.— And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying. II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, v. 10 . He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him."— Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted—a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped." 2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation. III. The apostle subjoins some further directions, v. 12, 13 . Here are two personal things enjoined:— 1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postscript would have it, for then he would have said, I determined here, not there, to winter. 2. The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach ( v. 8 ) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, v. 14 . Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, 3 John 5-8 . That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil.—" Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit. IV. The apostle concludes with salutations and benedictions, v. 5 . Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. " Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.

who holds and teaches opinions repugnant to the established faith, or that which is made the standard of orthodoxy." Webster. The Greek word here used (αιρετικος-- haireticos ) occurs nowhere else in the New Testament. The corresponding noun (αιρεσις-- hairesis ) occurs in the following places: Acts 5:17, 15:5, 24:5 Acts 26:5, 28:22, where it is rendered sect; and Acts 24:14 1Cor 11:19, Gall 5:20, 2Pet 2:1, where it is rendered heresy, and heresies. Acts 24:14. The true notion of the word is that of one who is a promoter of a sect or party. The man who makes divisions in a church, instead of aiming to promote unity, is the one who is intended. Such a man may form sects and parties on some points of doctrine on which he differs from others, or on some custom, religious rite, or peculiar practice; he may make some unimportant matter a ground of distinction from his brethren, and may refuse to have fellowship with them, and endeavour to get up a new organization. Such a man, according to the Scripture usage, is a heretic, and not merely one who holds a different doctrine from that which is regarded as orthodoxy. The spirit of the doctrine here is the same as in Rom 16:17, and the same class of persons is referred to. "Mark them which cause divisions and offences contrary to the doctrine which ye have received; and avoid them." Rom 16:17. The word here used is defined by Robinson, (Lex.,) "one who creates dissensions, introduces errors--a factious person." It is not found in classic Greek, but often in ecclesiastical writers. See Suicer's Thesau. After the first and second admonition. Comp. Mt 18:15-17. That is, do not do it hastily and rashly. Give him an opportunity to explain himself, and to repent and abandon his course. No man is to be cut off without giving him a proper opportunity to vindicate his conduct, and to repent if he has done wrong. If, after the first and second admonition, a man, who is undoubtedly doing wrong, will not repent, then he is to be cut off. The apostle does not say in what way this admonition is to be given, or whether it should be public or private. The language which he uses would justify either, and the method which is to be adopted is doubtless to be determined by circumstances. The thing which is to be reached is, that his fault is to be fairly set before his mind. Reject. παραιτου. This word is rendered excuse in Lk 14:18,19; refuse, Acts 25:11, 1Timm 4:7, 5:11, Heb 12:25 avoid, 2Ti 2:23; and entreated, Heb 12:19. Its prevailing meaning, as used in connections like the one before us, is, to reject in relation to an office; that is, to decline appointing one to an office. It probably had a primary reference to that here, and meant that a man who was given to making dissensions, or who was a factious person, should not be admitted to an office in the church. The general direction would also include this--that he should not be admitted to the church. He is neither to be owned as a member, nor admitted to office. Comp. Mt 18:17: "Let him be unto thee as a heathen man and a publican." In regard to this passage, then, we may observe, (1.) that the utmost limit which this allows is mere exclusion. It does not allow us to follow the offender with injury. (2.) It does not authorize us to oppose one on account of his mere private opinions. The essential idea is that of a factious, division-making man; a man who aims to form sects and parties, whether on account of opinions, or from any other cause. (3.) It does not make it right to deliver such a man over to the "secular arm," or to harm him in body, soul, property, or reputation. It gives no power to torture him on the rack, or with thumb-screws, or to bind him to the stake. It authorizes us not to recognise him as a Christian brother, or to admit him to an office in the church --but beyond this it gives us no right to go. He has a right to his own opinion still, so far as we are concerned, and we are not to molest him in the enjoyment of that right. (4.) It demands that, when a man is undoubtedly a heretic in the sense here explained, there should be the utmost kindness towards him, in order if possible to reclaim him. We should not begin by attacking and denouncing his opinions; or by formally arraigning him; or by blazoning his name abroad as a heretic; but he is to be dealt with in all Christian kindness and brotherly fidelity. He is to be admonished more than once by those who have the right to admonish him; and then, and then only, if he does not repent, he is to be simply avoided. That is to be an end of the matter so far as we are concerned. The power of the church there ceases. It has no power to deliver him over to any one else for persecution or punishment, or in any way to meddle with him. He may live where he pleases; pursue his own plans; entertain his own opinions or company, provided he does not interfere with us; and though we have a right to examine the opinions which he may entertain, yet our work with him is done. If these principles had been observed, what scenes of bloody and cruel persecution in the church would have been avoided! (*) "heretic" "a factious man" (d) "reject" Mt 18:17 Verse 11. Knowing that he that is such is subverted. Literally, is turned out; or, is changed, i.e., for the worse. He has gone from the right way, an

An heretic (after a first and second admonition) reject - Avoid, leave to himself. This is the only place, in the whole scripture, where this word heretic occurs; and here it evidently means, a man that obstinately persists in contending about "foolish questions," and thereby occasions strife and animosities, schisms and parties in the church. This, and this alone, is an heretic in the scripture sense; and his punishment likewise is here fixed. Shun, avoid him, leave him to himself. As for the Popish sense, "A man that errs in fundamentals," although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.

Such an one is perverted - In his heart, at least. And sinneth, being self - condemned - Being convinced in his own conscience that he acts wrong.

d therefore he should be rejected. And sinneth, being condemned of himself. His own conscience condemns him. He will approve the sentence, for he knows that he is wrong; and his self-condemnation will be punishment sufficient. His own course, in attempting a division or schism in the church, shows him that it is right that he should be separated from the communion of Christians. He that attempts to rend the church, without a good reason, should himself be separated from it. (+) "condemned of himself" "self-condemned"Verse 12. When I shall send Artemas unto thee. This person is not elsewhere mentioned in the New Testament, and nothing more is known of him. Or Tyc

hicus. Acts 20:4. Be diligent. 2Ti 4:9. To come unto me to Nicopolis. It was at this place, probably, that this epistle was written. In regard to its situation, see Intro.,  4. For I have determined there to winter. Why Paul designed to spend the winter there, or what he purposed to do there, are questions on which no light can now be thrown. There is no evidence that he organized a church there, though it may be presumed that he preached the gospel, and that he did not do it without success. His requesting Titus to leave his important post, and to come to him, looks as if his aid were needed in the work of the ministry there, and as if Paul supposed there was a promising field of labour there.Verse 13. Bring Zenas the lawyer. This person is not elsewhere mentioned in the New Testament, and nothing more is known of him. He belonged, doubtless, to that cla

When I shall send Artemas or Tychicus - To succeed thee in thy office. Titus was properly an evangelist, who, according to the nature of that office, had no fixed residence; but presided over other elders, wherever he travelled from place to place, assisting each of the apostles according to the measure of his abilities. Come to me to Nicopolis - Very probably not the Nicopolis in Macedonia, as the vulgar subscription asserts: (indeed, none of those subscriptions at the end of St. Paul's epistles are of any authority:) rather it was a town of the same name which lay upon the sea - coast of Epirus. For I have determined to winter there - Hence it appears, he was not there yet; if so, he would have said, to winter here. Consequently, this letter was not written from thence.

ss of persons so often mentioned in the New Testament as lawyers; that is, who were regarded as qualified to expound the Jewish laws. Mt 22:35. It does not mean that he practised law, in the modern sense of that phrase, he had doubtless been converted to the Christian faith; and it is not improbable that there were Jews at Nicopolis, and that Paul supposed he might be particularly useful among them. And Apollos. Acts 18:24. He was also well-skilled in the laws of Moses, being "mighty in the Scriptures," ( Acts 18:24,) and he and Zenas appear to have been travelling together. It would seem that they had been already on a journey, probably in preaching the gospel, and Paul supposed that they would be in Crete, and that Titus could aid them. Diligently. 2Ti 4:9. Gr., Speedily; i.e., facilitate their journey as much as possible. That nothing be wanting unto them. Nothing necessary for their journey. Paul desired that they might meet with hospitable treatment from Christians in Crete, and might not be embarrassed for the want of that which was needful for their journey. It would seem most probable that they had been sent by Paul on a visit to the churches.Verse 14. And let ours. Our friends; that is, those who were Christians. Paul had just directed Titus to aid Zenas and Apollos himself; and he here adds that he wis

Send forward Zenas the lawyer - Either a Roman lawyer or an expounder of the Jewish law.

hed that others who were Christians would be characterized by good works of all kinds. To maintain good works. Marg., profess honest trades. The Greek will admit of the interpretation in the margin, or will include that; but there is no reason why the direction should be supposed to have any peculiar reference to an honest mode of livelihood, or why it should be confined to that. It rather means, that they should be distinguished for good works, including benevolent deeds, acts of charity, honest toil, and whatever would enter into the conception of an upright life. Tit 3:8. For necessary uses. Such as are required by their duty to their families, and by the demands of charity. Tit 3:8. That they be not unfruitful. That it may be seen that their religion is not barren and worthless, but that it produces a happy effect on themselves and on society. Jn 15:16; Eph 4:28. (1) "maintain" "profess honest trades" (a) "good works" Tit 3:8 Verse 15. All that are with me salute thee. Rom 16:3. Paul, at the close of his epistles, usually mentions

And let ours - All our brethren at Crete. Learn - Both by thy admonition and example. Perhaps they had not before assisted Zenas and Apollos as they ought to have done.

the names of those who sent affectionate salutations. Here it could seem to be implied that Titus knew who were with Paul, and also that he himself had been travelling with him. He evidently refers not to those who were residing in the place where he Was, but to those who had gone with him from Crete as his companions. Greet them that love us in the faith. In the faith of the gospel, or as Christians. No names are here mentioned. 1Thes 5:26, Col 4:15. Grace be with you all. Rom 1:7, 16:20. The subscription, "It was written to Titus," etc., is, like the other subscriptions at the close of the epistles, of no authority whatever. See the close of the Notes on 1 Cor. In this subscription there are probably two errors: (1.) In the statement that Titus was "ordained the first bishop of the church of the Cretians;" for (a.) there is no evidence that there was a church there called, " the church of the Cretians," as there were doubtless many churches on the island; (b.) there is no evidence that Titus was the first bishop of the church there, or that he was the first one there to whom might be properly applied the term bishop in the scriptural sense. Indeed, there is positive evidence that he was not the first, for Paul was there with him, and Titus was " left " there to complete what he had begun. (c.) There is no evidence that Titus was "bishop" there at all in the prelatical sense of the term, or even that he was a settled pastor. Tit 1:5. (2.) That the epistle was written "from Nicopolis of Macedonia;" for (a.) there is no certain evidence that it was written at Nicopolis at all, though this is probable; (b.) there is no reason to believe that the Nicopolis referred to was in Macedonia. See Intro., & 4. These subscriptions are so utterly destitute of authority, and are so full of mistakes, that it is high time they were omitted in the editions of the Bible. They are no part of the inspired writings, but are of the nature of " notes and comments," and are constantly doing something, perhaps much, to perpetuate error. The opinion that Timothy and Titus were prelatical bishops, the one of Ephesus and the other of Crete, depends far more on these worthless subscriptions than on any thing in the epistles themselves. Indeed, there is no evidence of it in the epistles; and, if these subscriptions were removed, no man from the New Testament would ever suppose that they sustained this office at all.