False teachers]

15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

[sharply reproved.

16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (A)

CHAP. I.

(A) Ver. 1-16. Paul's affection_to Titus: directions for his conduct: the chaEracter of the Cretans.-Titus appears to have been a convert from Gentilism by the ministry of St. Paul, who here calls him his own son in the common faith; and frequently mentions him, in his second epistle to the Corinthiaus, with great affection. He often employed him either as his messenger to the churches, or his travelling companion. He was with Paul and Barnabas, at Jerusalem, when some of the Judaizing teachers urged it upon him to be circumcised, but Paul would not allow it (Gal. ii. 3, 4), though he circumcised Timothy, his mother being a Jewess.

Before writing this Epistle the apostle had been in Crete (now called Candia) with Titus and Apollos, whom he left there; and is said, at his writing of this Epistle, to have been at Nicopolis, in Macedonia, at or near which city he designed to winter. Such is the statement in the subscription, which both Macknight and Paley admit to be the probable fact; and from the similarity between the doctrine and phraseology, this epistle seems to have been written about the same time with the first epistle to Timothy.

In this, as in most of his epistles, Paul connects (as we have already remarked) "the faith of God's elect" with "the truth which is after (or according to) godliness;" and we may depend upon it, that those preachers who do not preserve this connexion inviolate, deserve not to be ranked as preachers of the gospel. When he adds, that "God had promised eternal life before the world began," we think, with Dr. Doddridge, that it is much the most natural to interpret this of the Father's promise to his Son, when he said, as in the second Psalm, "Ask of me, and I will give thee the heathen for thine inheritance," &c. (Ps. ii. 8), and not (as some

do) of his promise to Adam after the fall, but before the Jewish age or dispensation.

When Paul left Titus in Crete (or Candia) it was for the purpose of arranging such ecclesiastical affairs as himself had not had time to attend to; and especially to ordain ministers in every town in the island, where there might be occasion and opportunity. On this subject he repeats nearly the same sentiments which he had expressed to Timothy on the like occasion, respecting the qualifications of pastors and teachers, as may be seen in our notes below. He contrasts such as he recommends with the preachers of the circumcision, some of whom, it appears, were natives, and partook of the national character of the Cretans, who, according to one of their own poets (Epimenides), were addicted to lying, rapaciousness, luxury, and idleness. What a mixture of unhappy qualities!

"This witness," the apostle adds, speaking generally, "is true." Therefore (as if he had said) "when you discover any of these unhappy qualities mingling in their conduct and conversation, "rebuke them sharply," that they may be sound in the faith; on the same principle that a skilful surgeon will cauterize a wound to save the life of his patient, or remove a gangrene to effect a sound and perfect

cure.

The evils of which the apostle seems apprehensive, were the apparently opposite ones of superstition and immorality, which, strange as it may seem, often operate upon each other, as we see in the lower classes of Roman Catholics. A superstitious attention to outward forms quiets their consciences in the neglect of Christian morals; and the commission of immoralities leads them to fly to saints and angels for their intercession, when they dare not approach the Son of God himself, whose "eyes are as a flame of fire."

Ver. 15. Unto the pure all things are pure, &c.See Matt, xv. II; Acts x. 15; Rom. xiv. 14, 20—23.

Ver. 16. Unto every good work reprobate.-Marg. "void of judgment."

Advice to the aged]

BUT

CHAP. II.

UT speak thou the things which become sound doctrine:

2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

3 The aged women likewise, that they be in behaviour as becometh holiness; not false accusers, not given to much wine, teachers of good things;

4 That they may teach the young women to be sober, to love their husbands, to love their children;

5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

6 Young men likewise exhort to be sober-minded.

7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

8 Sound speech, that cannot be condemned; that he that is of the

[and to the young.

contrary part may be ashamed, having no evil thing to say of you.

9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

11 For the grace of God that bringeth salvation hath appeared to all men,

12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people. zealous of good works.

15 These things speak, and exhort. and rebuke with all authority. Let s man despise thee. (B)

CHAP. II.

(B) Ver. 1-15. Directions to Titus, how to exhort the different classes of society. —By “ sound doctrine” we understand, not only orthodox principles, but those principles taught in a manner calculated to pro

mote the health and activity of the soul, and adapted to the various classes of hear ers and inembers of the Christian Church.

1. He begins with the aged men, whose discriminative character should be gravity, temperance, and love; for vital Christianity

CHAP. II. Ver. 2. Sober.-Margin, "vigilant." -In charity-Gr." love."

Ver. 3. Holiness.-Marg. "holy women." Doddr. "saints." Mackn. sacred persons."False accusers.-Margin, "make-bates." See Note on 2 Tim. iii. 3.

Ver. 4. Sober.-Marg. "wise."

Ver. 5. Keepers at home-That is, domestic; not seeking their pleasures abroad.

Ver. 6. Sober-minded.-Marg. " discreet;" as the word is rendered in verse 5.

Ver. 8. Sound speech.-This term is used only in this Epistle, and in the two to Timothy.- Of the contrary part.-Mackn." On the opposite side;" i. e. an infidel, or unbeliever.

Ver. 9 Answering again.-Marg, "gain-saying." Ver. 10. Not purloining-to purloin is to defraud any one, or to keep back his property.

Ver. 11. Hath appeared to all men.-Marg. "That bringeth salvation to all meo, hath appeared." Doddridge and Macknight adhere to the text. 'The word" appeared" is applied to the shining of the

sun and stars, Acts xxvii. 20.

Ver. 13. The great God and our Saviour.-The present Bishop of Salisbury (Dr. Burgess) remarks that the whole of this title is referred to Christy the unanimous judgment of the Greek Fathers, and of all the Latins but one." (The Bible, and nothing but the Bible, &c. p. 105.) See also Dr. South's Messiah, vol. 11. 699, who quotes Dr. Wordsworth and Bishop Middleton, on the same side. Doddr. quotes Mr. Fleming, as remarking, that we never read in Scripture of the Father's appearing. Bat see Matt. xvi. 27; Luke ix. 26.

Ver. 14. A peculiar people.-See Exod. xix. 5;

Deut. vii. 6.

Ver. 15. Speak-exhort-rebuke—i. e. inculcate the doctrines-enforce the duties-and rebuke the vices, above enumerated With all authority i. e. as a divinely appointed and divinely instructed teacher.Let no man despise thee.-Two things are necessary to avoid contempt: to assert noth without proof, and not to contradict by actions what is taught in words. Compare 1 Tim. iv. 12.

has a most benevolent aspect, and a powerful tendency to promote both the present and future happiness of mankind. While it moderates and usefully directs the ardour of the young, it warms the heart of the aged, and cheers them in their passage to the tomb but levity, either in conduct or conversation, ill becomes the gravity of grey hairs.

2. Of aged women, and particularly of such as are employed in the church, a correspondent excellence of character is required, founded upon holiness: they must act as becometh saints; and, as persons employed in the service of God, studiously avoid those vices into which women, uninfluenced by Christianity, too often fall. The female sex is the bond of union to society. The various relations it successively fills-as of daughter, wife, and mother -are of vast importance, and capable of the greatest advantages to mankind, especially as the means of forming the hunian character in early life.

3. Young men must be exhorted to be sober-minded and discreet; to whom Timothy, as a young man and a teacher of religion, is exhorted to show himself as a pattern of good works and religious conversation.

4. Christian servants are required to be obedient in all things, neither purloining nor gainsaying, that they also, in their humble sphere, may adorn the doctrine of God their Saviour.

After these exhortations, we have (ver. 11 to 14) a striking display of the nature, object,

......

and end of the gospel dispensation, on which Dr. Doddridge excellently remarks; "Hardly does the word of God afford a more instructive and comprehensive summary of the gospel than that before us : it gives us a view of the nature of the dispensation as a doctrine of grace, and, at the same time, a doctrine according to godliness. It hath appeared to all men, and it bringeth them salvation, by inculcating the most salutary lessons that man can receive. It teaches us to deny ungodliness and worldly lusts, how pressing soever their solicitations may be. It instructs us in all the branches of our duty to God, to ourselves, and to our fellow Christians. ... As we are 'slow of heart' to attend to such instructions, it enforces them with motives the most generous and the most animating. It represents to us, as it were in prophetic vision, the glorious appearance of the great God and our Saviour, Jesus Christ; when he shall come with everlasting blessings in his hands to reward all his faithful people, and with terrors of divine vengeance to be poured forth on all that have rejected the authority of his gospel. And, that the most powerful considerations of gratitude may join with those of the highest interest, it directs our eyes to this divine triumphant Saviour, as having once given himself to torture and to death for us, that he might redeem us from all iniquity, and purify us unto himself, a peculiar people, devoted to God, and zealous of good works,"

CHAP. III. Ver. 1. Principalities.-Macknight, "Governments."

Ver. 4. Kindness and love.-Marg. "Pity."

God our Saviour.-This expression occurs only here and in the 24 Epistle to Timothy.

Ver. 6. Abundantly.-Marg. "richly."

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.

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 an heretic after the first and second admonition reject; 11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.

[treat heretics.

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 Apol los on their journey diligently, that nothing be wanting unto them.

14 And let our's 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. (C)

It was written to Titus, ordained the first Bishop of the church of the Cretians, from Nicopolis of Macedonia.

CHAP. III.

(C) Ver. 1-15. Titus instructed what to teach and what to reject, and how he should act towards heretics.-Some false teachers, it should seem, had insinuated that Christians were not bound, under the gospel dispensation, to obey Pagan governors; a principle which St. Paul combats in several of his epistles; for dominion (or civil power) is not "founded in grace," as some weak and wicked enthusiasts have pretended. St. Paul particularly guards against the disrespectful treatment of Magistrates, as such, however ignorant or idolatrous; for, says he, we Christians (that is, many of us) were formerly pagans and idolaters, and therefore ought to treat others now in the same state with candour, gentleness, and meekness. Not only so, but we should exercise towards them benevolence and compassion, even as "God our Saviour" hath done towards us. For, indeed, it is "not by works of righteousness which we have done," that we are saved, but according to his sovereign mercy, and by the agency of his

Holy Spirit, which he hath shed on us abundantly through Jesus Christ; the ef fects of which we should be careful to exhibit in our lives and conversations, for it is not only natural, but even just and proper, to judge of religious principles by their effect on the life and conduct of those whe maintain them; and the principles of the gospel have the exclusive honour of being efficacious to the production and progress of universal holiness. "I will that thou affirm constantly (says the apostle), that they which have believed in God be careful to maintain good works." But as to "foolish questions, and genealogies, and contentions, and strivings about the lawavoid them; for they are unprofitable and vain." Still worse; they often lead to he resy: and "a man that is a herctic (says he), after the first and second admonition, reject." Here arise two questions of great difficulty and importance-Who are heretics? and, How should they be treated?

1. Who are heretics? The term "here tic" is used only in this place throughout the New Testament, though the word

Ver. 12. Artemas-is only here mentioned-of Tychicus-See Ephes. vi. 21.-Nicopolis.-There are several cities of this name, and it is doubtful which is here intended; some referring it to Nicopolis, a city of Epirus; others to a city of the same

name in Thrace, on the borders of Macedonia, as in the subscription to the Epistle.

Ver. 13. Zenas the langer-Probably a professor of the civil, or Roman law.

Ver. 14. Maintain good works.-Marg. "Profess honest trades;" so Mackn. For necessary uses.” Doddr." purposes;" that is, to support themselves, and to assist others.

Ver. 15. Them that love us in the faith-i, e, our Christian friends,

"heresy" is used frequently in the book of Acts, as equivalent to sect. (See Acts v. 17; xv. 5; xxiv. 5, 14; xxvi. 5; xxviii. 22.) "Prior to Christianity, the word was used indifferently for any sect or party, religi. ous or philosophical; but after the erection of the Christian church, it was used for such separations only as were made on the ground of doctrine or principle: and other separations, grounded on difference of religious rites, or the preference of certain preachers, were denominated schisms. (1 Cor. i. 10-12.) What, then, constituted the notion of a heretic in the first ages of the church? 1. He was supposed to be in an error. 2. That error was thought pernicious. "Heresy (says Dr. Waterland) lies in espousing pernicious doctrines." 3. That error was of sufficient importance to break communion, and so violate the unity of the church." (See Dict. of all Religions, 3d edit. p. 2, note.)

That the faith of such a man may be subverted, is easily understood; but how

he is self-condemned, is not so clear. Some have thought it implies, that they did not themselves believe the doctrines which they taught. We can scarcely think that any Christian teachers would propagate opinions, knowing them to be false; yet finding certain opinions led to popularity, it is possible they might be too easily satisfied with them; especially if they had the ambition to raise a party, in order to be at the head of it. Still farther, if their practice agreed not with their doctrine (as too often has been the case), then would they plainly be self-condemned.

2. But how should such heretics be treated? Here is not a word about burning them; no fines, nor imprisonments nor even curses, "with bell, book, and candle;" but only admonish them again and again, and if they remain incorri gible, reject them first as teachers, and, finally, from the communion of the church.

PAUL, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-labourer,

2 And to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thy house:

3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

4 I thank my God, making mention of thee always in my prayers,

5 Hearing of thy love and faith,

which thou hast toward the Lord Jesus, and toward all saints;

6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

8 Wherefore, though I might be much bold in Christ to injoin thee that which is convenient;

Ver. 1. Paul, a prisoner-Macknight (more literally)," contined with a chain." See Acts xxviii. 20. Ver. 6. That the communication of thy faith may become effectual.-Doddr." That thy communion in the faith may be efficacious" in inducing others also