Notes on the Old and New Testaments

1. The usual inscription and salutation. Vs. 1 — 4. In this Paul declares himself to be tiie autiior of the epistle, and asserts in the strongest manner his claims to the apostleship. He alludes to the great cause m which, as an apostle, he was engaged— as acting under the eternal plan of God for the salvation of the elect, and appointed to communicate the glorious truths of that system which had been now revealed to mankind. The object of this seems to be to impress the mind of Titus with his right to give him instruction.

2. A statement of the object for which Titus had been left in Crete, and the general character of the work which he was to perform there. Ver. 5.

3. The qualifications of tliose who were to be ordained to the ministry. Vs. 6 — 9. The characteribtics laid down arc substantially the same as in 1 Tim. iii.

4. Reasons for great caution and prudence in thus appointing elders over the churches. Vs. 10 — 13.

elect, and the acknowledg-ing* nl the truth which * is after godliness;

Those reasons arose from the character of the Cretans. There were many deceivers there, and the character of the Cretans was such that there was great danger that they who professed to be Cliristians would be hypocritical, and if put into the eldership that they would do great injury to tiie cause.

5. A solemn charge to Titus to rebuke them faithfully for tlieir prevailing and characteristic vices, and to avoid giving any countenance to that tor which they were so much distinguished. Vs. 13 — IG.

1. Paul, a servant of God, and an apostle of Jesus Christ. See Xotes, Rom. i. 1. Com p. Notes, 1 Cor. ix. 1 — 5. ^ According to the faith of God's elect. Comp. Notes, Rom. viii. 33. Eph. i. 4. 2 Tim. ii. 10. The meaning of the word rendered here, ' according to' — xard — is, probably, with reference to,- that is, he was appointed to be an apostle with respect to the faith of those whom God had chosen, or, in order that they might be led to believe the gospel. God had chosen them to salvation, but he intended that it should be in connection with their believing, and, t;i order to that he liad appointed Paul to be an aposUo

2 ' In hope of eternal life, I fested his word through preach-

which God, tliat " cannot he, promised before * the world began; 3 But "^ hath in due times mani- that he might go and make known to them the gospel, It is the purpose of God to save his people, but he does not mean to save them as infidels, or unbelievers. He intends that they shall be believers first — and hence he sends his ministers that they may become such. If And the acknoioledging of the truth. In order to secure the acknowledgment or recognition of the truth. The object of the apostleship, as it is of the ministry in general, is to secure the proper acknowledgment of the truth among men. ^ Which is after godliness. Which tends to promote piety towards God. On the word rendered godliness, see Notes on 1 Tim. ii. 2; iii. 16. — The truth, the acknowledgment of which Paul was appointed to secure, was not scientific, historical, or political truth: it was that of religion — that which was adapted to lead men to a holy life, and to prepare them for a holy heaven.

2. In hope of eternallife. Marg., for. Gr., 'Ert' i%7tiBt. This does not mean that Paul cherished the hope of eternal life, but that the ' faith of the elect,' which he aimed to secure, was in order that men might have the hope of eternal life. The whole system which he was appointed to preach was designed to secure to man a well-founded hope of salvation. Comp. Notes 2 Tim. i. 10. T[ Which God, that cannot lie. On the phrase, 'cannot lie,';e Notes on Heb. vi. 18. The flict ■■ 'lat God cannot lie; that it is his nature always to speak the truth; and that no circumstances can ever oc cur in which he will depart from ing, "* which is committed unto me, according to the command ment of God our Saviour; it, is the foundation of all our hopes of salvation. ^ Promised. The only hope of salvation is in the promise of God. It is only as we can have evidence that he has assured us that we may be saved, that we are authorized to cherish any hope of salvation. That promise is not made to us as individuals, or by name, but it becomes ours, (1.) because he has made a general promise that they Vv'ho repent and believe shall be saved; and (2.) because we may have evidence that we have repented, and do believe the gospel. If this be so, we fairly come under the promise of salvation, and may apply it to ourselves. *i Before the world began. That is, the purpose was then formed, and the promise may be considered as in fact then made; — for a purpose in the mind of God, though it is not as yet made known, is equivalent to a promise. Comp. Notes on Matt. xxv. 34. 2 Tim. i. 9.

3. But halh in due times. At the proper time; the time which he had intended; the best time. See Notes on 1 Tim. ii. 6. Comp. Notes on Matt. ii. 2. ^ Manifested his word through preaching. See Notes on 2 Tim. ii. 10. The meaning here is, that he has made known his eternal purpose through the preaching of the gospel. Comp. Notes on Rom. x. 14, 15. 1[ Which is committed unto me. Not exclusively, but in common with others. See Notes on 2 Tim. i. 11. '^According to the commandment of God our Saviour. Paul always claimed to be divinely commissioned, and affirmed that he was en

4 To Titus, mine own son" alter the common faith: Grace, mercy, and peace, from Ciod the Father and the Lord Jesus Christ our Saviour.

•1. To Titns. See the Intro. { 1. % Mine nicn son. Note?:, 1 Tim. i. 2. *< AJ'tfr thr common fiiilk. The faith of all Christians;^-equivalent to saying ' my son in the gosj>el.' That is, Paul had been the means of converting him by preacliing that gospel which was received by all who were Ciiristians. '[^ (.trace, mercy, and peace, «Sic. See Notes on Rom. i. 7.

5. For this cause left I thee in Crete. Comp. Notes, 1 Tim. i. 3. On the situation of Crete, see tlje Intro.; 2. •[ That thou shoulthsl set in order the ihins^s that are wanting. Marg., Ic/i undone. Tlie Greek is, 'tlie things that are letl;' that is, those which were left unfinished; referring, doubtless, to arrangements which had been commenced, but which for some cause had been lell incomplete. Whether this had occurretl because he had been driven away by persecution, or called away by important duties demanding his attention elsewhere, cannot now be determined. The word rendered, 'set in order' — iniiiofi'^m — occurs nowhere else in the New Testament. It means, properly, to make straight upon, and then to put further to rights, to arrange furtiier. Iliibitison, I^x. — There were things lell unfinished whicii he was to complete. One of these things, and perhaps tlie principal, was, to appoint elders in the various ciries where the gospel had

5 For tnis cause left I thee in Crete, that thou shouldest set in order ' the thinjps that are ' wanting, and ordain 'elders in every city as I had appointed thee:

been preached. ^ And ordain. The word ordain has now acquired a technical signification whicli it cannot be shown that it has in the New Testament It means, in common usage, to " invest with a ministerial function or sacerdotal power; to ini troduce, and establish, and settle in I the pastoral office with the customary forms and solemnities" (Webster); and it may be added, with the idea always connected with it, of j the imposition of hands. But the j word used here does not neces.«arily I convey this meaning, or imply that j Titus was to go through wiiat would: now be called an ordination.scrL-irc. It means to set, place, or constitute; tlion, to.set over any thing, as a steward or other officer (see Matt..\.\iv. 4.J. Luke.\ii. 42. Act^ vi. 3), though without reference to any par ticular mode of investment with an office. See the word, ordain, e.vplaincd in the Notes on Acts i. 22 i ',.\iv. 23. Titus was to appoint or j set them over the churches, though 1 with what ceremony is now un- I known. There is no reason to sup- I j)ose that he did this except as the! result of the choice of the people. [ Comp. Notes on Acts vi. 3. •[ El- I ders. Gr., Presbyters. See the ' word explained in the Notes on Acts.\iv. 23. These elders, or Presbyters, were also calle<l bishops (comp. Notes on 1 Tim. iii. 1), tor Paul immediately, in describing their qualificaliori-s calls them bishops: — ' ordain elders in every city — if any ho blameless — for a bishop must be bhimele.'^s,' &,c. If thf eldcra '. and bishops in the timos of tiie Rpo»

6 If any be blameless, the husbeind of one wife, having

ties were of different ranks, this direction would be wholly unraeaning. It would be the same as if the following direction were given to one who was authorized to appoint officers over an army: ' Appoint cnptnins over each company, who shall be of good character, and acquainted with military tactics, for a brigadier-General must be of good character, and acquainted with the rules of war.' — That the same rank is denoted also by the terms Presbyter and Bishop here, is further apparent because the qualiiications which Paul states as requisite for the 'bishop' are not those which pertain to a prelate or a diocesan bishop, but to one who was a pastor of a church, or an evangelist. It is clear, from ver. 7, that those whom Titus was to appoint were ' bishops,' and yet it is absurd to suppose that the apostle meant prelatical bishops, for no one can believe that such bishops were to be appointed in ' every city' of the island. According to all modern notions of Episcopacy, one such bishop would have been enough for Buch an island as Crete, and indeed it has been not unfrequently maintained that Titus himself was in fact the bishop of that diocese. But if these were not prelates who were to be ordained by Titus, then it is clear that the term 'bishop' in the New Testament is given to the Presbyters or elders; that is, to all ministers of the gospel. That usage should never have been departed from. ^ In every city. Crete was anciently celebrated for the number of its cities. In one passage Homer ascribes to the island an hundred cities {II. ii. 649), in another ninety {Od. xix. 174). It may be presumed that many of these cities were towns of no very considerable eize. and vet it would seem probable

faithful children, not accused of riot, or unruly.

that each one was large enough to have a church, and to maintain the I gospel. Paul, doubtless, expected that Titus would travel over the whole island, and endeavour to introduce the gospel in every important place. ^ As I had appointed thee. As I commanded thee, or ' gave thee direction — Burd^a/xr^v. — I This is a different word from the one used in the former part of the verse, — and rendered ordain — xa^otr^^t. It does not mean that Titus was to ordain elders in the same manner as Paul had ordained him, but that he was to set them over the cities as he had directed him to do. He had, doubtless, given him oral instructions, when he left him, as to the way in which it was to be done.

6. If any be blameless, the husband of one wife. Notes, 1 Tim. iii. 2. IT Having faithful children. Notes, 1 Tim. iii. 4, 5. That is, having a family well-governed, and well-trained in religion. The word here — rcista — applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been well-trained, and were in due subordination. If a man's family were not of his character — if his children were insubordinate, and opposed to religion — if they were decided infidels or scoffers, it would show that there was such a deficiency in the head of the family that he could not be safely entrusted with the government of the church. Comp. Notes on 1 Tim. iii. 5. It is probably true, also, that the preachers at that time would be selected, as far as practicable, from those whose families were all Christians. There might be great impropriety in placing a man over a church, a part of whose family were Jews or heathens. ^ Not

7 For a bishop " must be blamoloss, as the steward of God; not self-willed, not soon angrj', not given to wine, no striker, not given to lilthy lucre;

accused of riot. That is, whose children were not accused of riot. Tliis explains what is meant by faithful. Tiie word rendered riot — daorria — is translated excess in Eph. V. 18, and riot in Tit. i. G. 1 PeL iv. 4. It does not elsewhere occur in the New Testament, though the word riotous is found in Luke XV. 13. See it explained in the Notes on Eph. v. IS. The meaning' here is, that they should not he justly accused of tliis; this should not be their character. It would, doubtless, be a good reason now why a man should not be ordained to tlie ministry that he had a dissipated and disorderly family. ^ Or unruly. Insubordinate; ungoverned. See Notes, 1 Tim. i. 9; and iii. 4. 7. For a bishop must be blameless.

I Tim. iii. 2. ^ -4s the steward of God. See Notes, 1 Cor. iv. 1,2. A man, in order to perform the duties of such an office, should bo one against whom no accusation could lie. ^i Not self-willed. Comp. 2 Pet. il 10. The word — av^6>;5 — does not elsewhere occur in the New Testament It means, properly, selfcomplacent; and tlien, assuming, arrogavt, imperious. Rob. Lex. — The gist of the offence — the very 'head and front' — is that of being self-complacent; a trait of character which, of necessity, makes a man imperious, dogmatical, impatient of contradiction, and unyielding. Such % man, evidently, is not fit for the office of a minister of the gospel. f^ I\'ot soon antjry. See Notes, ] Tim. iii. 2, and the margin there'.

I) Holding ''fast the faithful word, * as he hath been taught,

In 1 Tim. iii., " Not ^reet/y of filthy lucre." The same Greek word is used.

8. But a lover of hospitality. Notes, 1 Tim. iii. 2. % A lover of good men. Marg., 'or things.^ The Greek (<}>t7xi';-a^5) means, a lover of good, and may apply to anything that is good. It may refer to good men, as included under the general term good; and there is no more essential qualification of a bishop than this. A man who sustains the office of a minister of the gospel, should love every good object, and be ever ready to promote it; and he should love every good man, no matter in what denomination or country he may be found — no matter what his complexion, and no matter what his rank in life. Comp. Notes on PhU. iv. e. ^ Sober. Notes, 1 Tim. i. 2. If Just. Upright in his dealings with all. A minister can do little good who is not. Comp. Notes on Phil. iv. 8. H Holy. Pious, or devouL Faithful in all his duties to God. Notes, 1 Tim. ii. 8. 11 Temperate. iyxpaTij. Having power or control over all his jxissions. We apply the term, now, wiU\ reference to abstinence from intoxicating liquors. In the Scrij)- tures, it includes not or.cy that, but also much more. It implies control over all our passions and appetites. See it explained in the Notes on Acts xxiv. 2.3. Comp. 1 Cor. vii. 9; IX. 20. Gal. v. 23.

9. Holding fast the faithful word. That is, the true doctrines of the pospel. This means that he is to hold this fist, in opposition to one who would wrest it away, and in opposition to all false teachers, a.id to

{hat he may be able by sound doctrine both to exhort and to convince the gainsayers.

10 For there are many unruly

all systems of false philosophy. He must be a man who is firm in his belief of tlie doctrines of the christian faith, and a man who can be relied on to maintain and defend those doctrines in all circumstances, — Comp. Notes, 2 Thess. ii. 15. If As he hath been taught. Marg., in teachuig. Gr., 'According to the teaching.' The sense is, according to that doctrine as taught by the inspired teachers of religion. It does not mean as he had individually been taught; but he was to hold tlie faith as it was delivered by those whom the Saviour had appointed to make it known to mankind. The phrase ' the doctrine,' or ' the teaching,' had a sort of technical meaning, denoting the gospel as that which had been communicated to mankind, not by human reason, but by teaching. ^ That he may be able by sound doctrine. By sound teaching, or instruction. Notes, 1 Tim. i. 10;nv. 16. He was not to dictate, or to denounce; but to seek to convince by the statement of the truth. See Notes, 2 Tim. ii. 25.— ^ Both to exhort and to convince. To persuade them, or to bring them over to your views by kind exhortation, and by the instruction which shall convince. The former method is to be used where men know the truth, but need encouragement to follow it; the latter, where they are ignorant, or are opposed to it. Both exhortation and argument are to be used by the ministers of religion. 'l^ The gainsayers. Opposeis. Literally, those who speak against; that is, against the truth. Notes, Rom. X. 21.

10. For there are many unruly and vain talkers and deceivers.

and vain talkers " and deceiv^eis specially they of the circiimcision:

TJiere are many persons who are indisposed to submit to authority (see the word unruly in ver. G); many who are vain talkers — who are more given to talk than to the duties of practical religion (see the character of '■^Talkative," in the Pilgrim's Progress); and many who live to deceive others under the mask of religion. They make great pretensions to piety; they are fluent in argument, and they urge their views in a plausible manner. H Specially they of the circumcision. Jews, spoken of here as ' of the circumcision' particularly, because they urged the necessity of circumcision in order that men might be saved. Notes, Acts XV. 1. This proves that there were not a few Jews in the island of Crete.

11. Whose mouths must be slopped. The word here rendered stopped— i7ita-toi.upiLv — occurs nowhere else in the New Testament. It means, properly, to check, or curb, as with a bridle; to restrain, or bridle in; and then, to put to silence. It is, of course, implied here that this was to be done in a proper way, and in accordance with the spirit of the gospel. The apostle gives Timothy no civil power to do it, nor does he direct him to call in the aid of the civil arm. All the agency which he specifies as proper for this, is that of argument and exhortation. These are the proper means of silencing the advocates of error; and the history of the church shows that the ministers of religion can be safely, intrusted with no other. Comp. Ps. xxxii. 8, 9. Ii Who subvert whole houses. Whole families. Couip. Matt, xxiii. 14. 2 Tim. iii. 6. That is, they turn thera aside from the stojiped; who subvert • whole houses, teaching things which faith. «r Teachimr </unirs ithich | they ousht not, for filthy lucres sake. For fraiii. That i^i, they inculcate such doctrines as will make themselves popular, and as will (jive them access to the confidence of the people. They make it their fir.'^t j object to acquire influence as minis- 1 ters of religion, and then abuse that j m order to obtain money from the i people. This they would doubtless do; under many pretences; such as that ' it was needful for the support of the gospel, or for the relief of the poor, or perhaps for the assistance of distant Christians in persecution. Re- ' ligion is the most jKJwerful principle that ever gxjvcrns the mind; and if a man has tlie control of that, it is no difficult thin^ to induce men to give lip their worldly possessions. In all ages, there have been iinposlors who have taken advantaj^e of the powerful principle of reliijion to obtain money from their deluded followers. No people can be too vigilant in regard to pretended reliffious teachers; and while it is undoubtedly their duty to contribute liberally for the support of the gospel, and the promotion of every good cause, it is no less their duty to e.xamine with care every proposed object of benevolence, and to watch with an eagle eye those who have the disbursement of the charities of the church. It is very rare that ministers ought to have much to do with disposing of the fimds given for benevolent purposes; and vhen they do, they should in all ca«es be associated with their lay brethren. See Paley's Horce Paulina, ch. iv., No. 1. 3,' note. Comp. 1 Cor. xvi. 3. On the phrase 'filthv lucre,' see Notes, 1 Ti.m. iii. 3.

they ought not, lor filtliy lucre's sake.

one ot" the Cretans. The quotation here shows that Paul had his eye not only on the Jewish teachers there, but on the native Cretans. The meaning is, that, alike in reference to Jewish teachers and native- Ijorn Cretans, there was need of the utmost vigilance in the selection of persons for the ministry. They all liad well-known traits of character, which made it proper that no one should be introduced mlo the ministry without extreme caution. It would seem, also, from the reasoning of Paul here, that the trait of character here referred to pertained not only to the native Cretans, but also to the character of the Jews residing there; for he evidently means that the caution should extend to all who dwelt on the island. ^Eien a prophet of I heir own. Or, a voet; for the word prophet — Ttpofrrre — like ' the Latin word vale.'^, was otlen applied to poets, because they were supposed to be j'n.^/Jircrfof the muses, or to write under the influence of inspiration. So Virgil, Eel. 9. 32:

Et me fecere poetam Pierides.... ' me quoque dicunt vatem pastores.

I Varro, Ling. I^L 6. 3: Vates poetffi dicti sunt. The term prophet was also given by the Greeks to one who ■ was regarded as the interpreter of the gods, or who explained the obscure responses of the oracles. Aa; such an interpreter — as one who thus.saw future events, he was called a prophet; and as the poels claimed much of this kind of knowledge, the name was given to tliem. It was also given to one who was regarded as eminently endowed with wisdom, or who had that kind of sagacity by which the resiilts of present conduct might be f()reseen, as if he was under the i. fluence of a kind of inspi- prophet of their own, said, The ration. The word might have been applied to tlie person here referred to — Epimenides — in this latter sense, because he was eminently endowed with wisdom. He was one of the Beven wise men of Greece. He was a contemporary of Solon, and was born at Phcestus, in the island of Crete, B. C. 6.59, and is said to have reached the age of 157 years. Many marvellous tales are told of him (see Anthon, Class. Die), which are commonly supposed to be fabulous, and which are to be traced to the invention of the Cretans. The event in his life which is best known is, that he visited Athens, at the request of the inhabitants, to prepare the way by sacrifices for the introduction of the laws of Solon. He was supposed to have intercourse with the gods, and it was presumed that a peculiar sacredness would attend the religious services in w'hich he officiated. On this account, also, as well as because he was a poet, the name prophet may have been given him. Feuds and animosities prevailed at Athens, which it was supposed such a man might allay, and thus prepare them for the reception of the laws of Solon. The Athenians wished to reward him with wealth and public honours; but he refused to accept of any remuneration, and only demanded a branch of the sacred olive tree, and a decree of perpetual friendship between Athens and his native city. After his death, divine honours were paid to him by the Cretans. He wrote a poem on the Argonautic expedition, and other poems, which are now entirely lost. The quotation here is supposed to be made from a treatise on oracles and responses, which is also lost. ^ The Cretians are always liars. This character of the Cretans is almndan'^y sustained by the examples adduced bv Wetstein.

Cretans are alw'ays liars, evil beasts, slow beUies.

To be a Cretan, became synony* mous with being a liar, in the same way as to he a Corinthian, became synonymous with living a licentious life. Comp. Intro, to 1 Cor., § 1. Thus the scholiast says, rtapot^u'a io-ti to xpriti^siv iTii -tov •^(vbio^a.i — to act the Cretan, is a proverb for to lie. The particular reason why they had this character abroad, rather than other people, is unknown. Bishop Warburton supposes that they acquired it by claiming to have among them the tomb of Jupiter, and by maintaining that all the gods, like Jupiter, were only mortals who had been raised to divine honours. Thus the Greeks maintained that they always proclaimed a falsehood by asserting this opinion. But their reputation for falsehood seems to have arisen from some deeper cause than this, and to have pertained to their general moral character. They were only more eminent in what was common among the ancient heathen, and what is almost universal among the heathen now. Comp. Notes on Eph. iv. 2-5. ^ Evil beasts. In their character, beasts or brutes of a ferocious or malignant kind. This would imply that there was a great want of civilization, and that their want of refinement was accompanied with what commonly exists in that condition — the unrestrained indulgence of wild and ferocious passions. See examples of the same manner of speaking of barbarous and malicious men in Wetstein, ^Slow bellies. Mere gormandizers. Two vices seem here to be attributed to them, which indeed commonly go together — glultony and sloth. An industrious man will not be likely to be a gormandizer, and a gormandizer will not often be an industrious man. The mind of the poet, in this, seems to have conceived of them first as ao

\'.i This witness is Iriio. Whorcfore n-lxiko ihom " sharply; that ihoy may be sound in the faiih, indolent, wortlilcss people; and then inimediutoly to have recurred to tlie cause — tliat they were a race of gluttons; a people wliose only concern was the slomacii. Comp. Phil, iii VX On the connection between »rlultony and sloth, see tiie examples in Wetstein. Seldom have more undesirable, ] and, in some respects, incontjruous qualities, been grouped tofjeliier in describing any people. Tliey were false to a proverb, which was, indeed, consistent enousjh with their beinj: ferocious — though ferocious and wild nations are sometimes faithful to their word; but they were at the same time ferocious and lazy, fierce and gluttonous — qualities whicii are not often found together. In some, respects, therefore, they surpassed ^ the common depravity of human na- 1 ture, an 1 blended in themselves ig- [ noble properties wiiich, among the worst people, are usually found existing alone. To mingle apparently contradictory qualities of wickedness in the same individual or people, is the height of depravity; as to blend in the same mind apparently inconsistent traits of virtuous character, or those which exist commonly, in their highest perfection, only alone, is the hiirhest virtue.

13. This witness is true. That is, tliis testimony long before borne by one of their own number, was true when the apostle wrote to Titus. The fact that this was the general character of the people, was a reason why he should be on his guard in introducing men into the ministry, and in the arrangement of affairs pertaining to the church. Tiiat it ttns true, see proofs in WeLstein. IT Whtrffnre rebuke them. Notes, 2 Tim. iv. 2. •[ Sharply, ajtorofiuii

14 Not giving heed to Jewish fables, * and couunanduK iits of men that turn from the truth.

— CHllitiffly, severely — from urtor/ft- I'u, (n cut off". The word is used here in the sense of severity, meaning that the reproof should be such na would be understood, and would show them plainly the wickedness of such traita of character. He was not to be viealy-mouthcd, but he was to call things by their right names, and not to spare their faults. When men know that they are doing wrong, we should tell them so in few words; if they do not know it, it is necessary to leach them, in order to convince them of their error. ^ That they may be sound in the faith. That they may not allow the prevailing vices to corrupt their view3 of religion.

15. Unto the pure all ihinf^s are pure. See Notes on Rom..xiv. 14. 'JO. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews. Some articles of fixxl were regarded as 'clean,' or allowed to be eaten, and some as ' unclean,' or forbidden. Paul says that those dii^- tinctions ceased under the christian dispensation, and that to thos(i who had a conscience not easily troubled by nice and delicate questions aI)OUt ceremonial observances, all kinds of fcxxl might be regarded as lawful and proper. Conip. Notes, I Tim. iv. 4, 5. If a man habiliiaily maintains a good conscience in the sight of God, it will be accepted of him whether he do or do not abstain from certain kinds of li)od. Comp. NotfsonCol. ii. 16. This passage, Uieretbre, should

are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

dot be interpreied as proving that all things are 'l^u iind lawful for a Christian, ui tua't whatever he may choose to do will be regarded as pure, but as primarily referring to distinctions in footl, and meaning that there was no sanctity in eating one kind of food, and no sin in another, but that the mind was equally pure whatever was eaten. The phrase has a proverbial cast, though I know not that it was so used. The principle of the declaration is, that a pure mind — a truly pious mind — will not regard the distinctions of food and drink; of festivals, rites, ceremonies, and days, as necessary to 06 observed in order to promote its purity. The conscience is not to be burdened and enslaved by these things, but is to be controlled only by the moral laws which God has ordained. But there may be a somewhat higher application of the words — that every ordinance of religion; every command of God; every event that occurs in divine Providence, tends to promote the holiness of one who is of pure heart. He can see a sanctifying tendency in everything, and can derive from all that is commanded, and all that occurs, the means of making the heart more holy. While a depraved mind will turn every such thing to a pernicious use, and make it the means of augmenting its malignity and corruption, to the pure mind it will be the means of increasing its confidence in God, and of making itself more holy. To such a mind everything may become a means of grace. — "If But unto them that are defiled and unbelieving is nothing pure. Everything is made the means of increasing their depravity. No matter what cffdi nances of religion they observe;

16 They profess » that they know God; but in works they deny him, being abominable, and

what distinctions of meats, or drinks, or days they regard, and what events of Providence occur, all are the occasion of augmented depravity. Such distinctions in food they make the means of fostering their pride and producing self-righteousness; the mercies of God they abuse to pamper their own lusts, and the afflictive events of divine Providence they make the occasion of murmuring and rebellion. Naturally corrupt at heart, no ordinances of religion, and no events of Providence, make them any better, but all tend to deepen their depravity. A sentiment similar to this is found in the classic writers. Thus Seneca, Epis. 98. Malus animus omnia in malum vertit, etiam quae specie optimi venerunt. So again (de Beneficiis v. 12), Quemadmodum stomachus morbo vitiatus, et colliques bilem, quoscunque acceperit cibos mutat — ita animus coecus quicquid illi commiseris, id onus suum, et perniciem facit. 1 But even their mind and conscience is defiled. It is not a mere external defilement — a thing which they so much dread — but a much worse kind of pollution, that which extends to the soul and the conscience. Everything which they do tends to corrupt the inner man more and more, and to make them really more polluted and abominable in the sight of God. The wicked, while they remain impenitent, are constantly becoming worse and worse. They make everything the means of increasing their depravity, and even those things which seem to pertain only to outward observances are made the occasion of the deeper corruption of the heart.

16 They profess that they know God That is, the Jewish teachera

particularly, who are referred to in ver. 14. All those persons were professors of reliirion, and claimed that tliey liad a peculiar knowledge of Go<l. *•, liiil tn works they diny him. Their conduct is such as to show that they have no real acquaintance with him. 1i Beirut ahominable. In their conduct. Tlie word here used — ^ht^vxToi — occurs nowhere else in the New Testament It means that which is dctestahle, or to he held in abhorrence. •[ And Jisabedicnt, and unto every good work reprobate. MariT., void of judgment. On the word here used — aSoxiuoj — see Notes on Rom. i. 'id. "2 Cor. xiii. 5. It means here that in reference to everything^ that was good, tlieir conduct was such that it could not be approved, or deserved disapprobation. It was for tills reason; from thechamcter of the people of the island of Crete, anu of those who claimed to be teachers there entbrcing tlie obligation of tlie.Mosaic law, that it was so important for Titus to exercise special care in introducing men into the ministry, and in completing the arrangements contemplated in the organization of the churches there. Yet is this character confined to them? Are there none now who profess tiiat they know God, but in works deny him; whose conduct is such that it ought to be abhorred; who are disobedient to the plain commands of God, and whose character in respect to all that pertains to true piety is to be disapproved by the truly pious, and will be by God at liie last day?.Mas, taking the church at large, there arc many such, and the fact that there are such persons it) the grand hindrance to the triumphs of reli^on on the earth. " The way to heaven is blocked up by dead professors of religion."

BUT speak thou the things which become sound doctrine:

In the previous chapter, the apov tie hud directed Titus what to do in tlie organization of churches in the various cities of Crete, and had put him on his guard in doing it, by showing the character of the people he had to deal with. In this chapter, he gives him various instructions as to his own method of teaching, showing what kind of doctrines he should inculcate, and what kind of instructions he should give to the various classes of his hearers. He was, in general, to speak only such things as became sound doctrine, ver. 1. In particular, he was to instruct aged men to be sober, grave, and temperate — acting in a manner that became their time of life, ver. 2; the aged women to be a proper e.vample to the younger females, and to exercise a proper care over them, vs. 3 — 5; the young men to be sober-minded, ver. 6; Titus himself, who evidently came under the cl.-iss of young men, was to be an example to them in all things, vs. 7, 8; and servants were to be instructed to perform their duty to their masters with fidelity, vs. 9, 10. The duty of giving these instructions is then enforced by a reference to the nature and design of the gospel. Vs. 11 — 15. That grace which brings salvation has appeared to all mankind, and its design is to make all holy who embrace it, and to teacii all to live for a higher and a better world.

1. But speak thou. In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred oflSce. Here he

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

3 The aged women hkewise,

gives him special instructions in regard to his own preaching. ^ The things which become sound doctrine. To wit, those which he proceeds immediately to specify. On. the phrase sound doctrine, see Notes, 1 Tim. i. 10, comp. 2 Tim. iv. 3.

2. That the aged men. All aged men — ibr tliere is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or Presbyters. If he had, he would have used the common word — TipsajSvvspoi — Presbyter (see Matt. XV. 2; xvi. 21; xxi. 23; xxvi. 3. 47. 57. 59. 1 Tim. v. 1. 17. 19. Titus i. 5. James v. 14. 1 Pet. v. 1.), instead of the unusual word — rtpf5f3vr>75 — an old or aged man — a word which occurs nowhere else in the New Testament except in Luke i. 18, "For I am an old man" and Philem. 9, "being such an one as Paul the aged." It is in no instance applied to an office. Besides, the instructions which Titus was to give to such men was not that which peculiarly pertained to elders as officers in the church, but to all old men. The idea is, that he was to adapt his instructions to the peculiar character of different classes of his hearers. The aged needed special instructions, and so did the young. If Be sober. Marg., vigilant. See the word explained in the Notes on 1 Tim. iii. 2, where it is rendered vigilant. In 1 Tim. iii. 11, the Bame word is rendered sober. — ^ Grave. Serious. See Notes on ] Tim. iii. 8. Comp. Notes on Phil. 'V. 8, where the same word is rendered/ion ps^ *^\ Temperate, otlj^povoi. Rather, prudent, or soberminded. See it explained in the

that thet/ be in behaviour as becometh ^ hohness, not ^ false accusers, not given to much wine, teachers of good things;

10. Titus i. 13. ^ In charity. In love. Notes, 1 Cor. xiii. The meaning is, that an old man should evince love for all, especially for those who are good. He should have overcome, at his timeof life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind. ir/?i patience.. In the infirmities of old age — in the trials resulting from the loss of the friends of their early years — in their loneliness in the world, they should show that the effect of all God's dealings with them has been to produce patience. Tlie aged should submit to the trials of their advanced years, also, with resignation — for they will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth be fore the throne of God.

3. The aged women likewise. Not only those who may have the office of deaconesses, but all aged females. ^ That they be in behaviour as becometh holiness. Marg., holy women. The Greek word is not found elsewhere in the New Testament. It means appropriate to a sacred place or person, or becoming to religion. Their conduct should be such as the gospel requires. IF Not false accusers. — Marg., make-bates. Gr., SiajioXovi — the word commonly appHed to the devil — as the accuser. See it e.xplained in the Notes on 1 Tim. iii.

11, where it is rendered slanderers. IT Not given to much wine. Notes,

4 That they may teach the • young women to be ' sober, to love iljeir husbands, to love their children.

1 Tim. iii. 3. IT Teachers of good thirnrs. That is, instructing tlie younger — whether tlieir own cliildren, or wiietlier they sustain the office of deaconness, and are appointed to give instruction to younger females. Coinp. Notes on 1 Tim. v.

4. That they may teach the young women to be sober. i\Iarg., wise — a word similar to that which in ver.

2 is rendered temperate, and in 1 Tim. iii. 2, sntier. Tiie meaning is, that they should instruct them to have their desires and passions well regulated, or under proper control. ^ To lovf I heir h usbaiids. ^tXavS^j. '.'his word occurs nowhere else in ll.e New Testament. In Eph. v. 25, Paul directs husbands to love their wi\es, and in ver. 33, the wife to reverence her husband, and iiere he says tliat it sliould be one of the first duties enjoined on the wife that she should love her husband. All happiness in the marriage relation is based on mutual love. When that departs, happiness departs. No wealth or splendour in a dwelling — no gorgeousness of equipage or apparel— no magnificence of entertainment or sweetness of music — and no forms of courtesy and politeness, can be a compensation for the want of affection. Mutual love between a husband and wife will diffiise comfort through the obscurest cottage of poverty; the want of it cannot be supplied by all that can be furnished in the palaces of tlie great. If To loie thiir children. Nature prompts to this, and yet there arc those so depraved that they have no maternal affection. Notes, Rom. i. 31. Religion re-produces natural

5 To be discreet, chaste, keep ers at home, good, obedii-nt to their own husbands, that the word of God be not blasphemed.

affection when sin has weakened or destroyed it, and it is the design of Christianity to recover and invigorate all the lost or weakened sensibilities of our nature.

5. To be discreet. The same word rendered, in ver. 2, temperate, and explained in ver. 4. IT Chaste. Pure — in heart, and in life. IT Keepers at home. That is, characteristically attentive to their domestic concerns, or to their duties in tlieir families. A similar injunction is found in the precepts of the Pythagoreans— rai' yaji ywotxa bit mxoi)|JC» xai tvbov fxiiiv. See Creuzer's Symbolik, iii. 1120. This does not mean, of course, that they are never to go abroad, but they are not to neglect their domestic afliiirs; they are not to be better known abroad than at home; tiiey are not to omit their own duties and become 'busy-bodies' in the concerns of others. Religion is the patron of the domestic virtues, and regards the appropriate duties in a family as those most intimately conntcted with its own progress in the world. It looks benignly on all which makes home a place of contentment, intelligence, and peace. It does not flourish when domestic duties are neglected; — and whatever may be done abroad, or whatever self-denial and zeal in the cause of religion may be evinced there, or whatever call there may be for the labours of christians there, or however mucli pood may be actually done abroad, religior. has gained no thing, on the whole, if, in order tt secure these things, the duties of a wile and mother at home have been disregarded. 0>ir first duty is tU home, and all other duties will be

6 Young men likewise exhort to be sober ' minded:

7 In all things shewing thyself

well performed just in proportion as that is. H Good. In all respects, and in all relations. To a wife, a motlier, a sister, there can be no higher characteristic ascribed, than to say that she is good. What other trait of mind will enable her better to perform her appropriate duties of life] What other will make her more like her Saviour? IT Obedient to their own husbands. Notes, Eph. V. 22—24. Col. iii. 18. IT That the word of God be not blasphemed. That the gospel may not be injuriously spoken of (Notes, Matt. ix. 3), on account of the inconsistent lives of those who profess to be influenced by it. The iilea is, that religion ought to produce the virtues here spoken of, and that when it does not, it will be reproached as being of no value.

6. Young men Likewise exhort to he sober-minded. Marg., discreet. On the meaning of the Greek word used here (pui^^ovuv), see Notes on vs. 2 and 4. The idea is, that they should be entreated to be prudent, discreet, serious in their deportment; to get the mastery over their passions and appetites; to control the propensities to which youth are subject; and that there should be such self-government, under the influence of religion, as to avoid excess in everything. A well -governed mind, superior to the indulgence of those passions to which the young are prone, will express the meaning of the word here. They should be "steady in their behaviour, superior to sensual temptations, and constant in the exercise of every part of self-government." Doddridge. The reasons for this are obvious: (1.) The hopes of the church depend much on them. (2.)

" a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

A young man who cannot govern himself, gives little promise of being useful or happy. (3.) Indulgence in the propensities to which young men are prone, will, sooner or later, bring ruin to the body and the soul. (4.) They are just at the period of Hfe when they are exposed to peculiar temptations, and when they need to exercise a peculiar guardianship over their own conduct. (5.) Like others, they may soon die; and they should be habitually in such a frame of mind, as to be prepared to stand before God. A young man who feels that he may be soon in the eternal world, cannot but be sensible of the propriety of having a serious mind, and of living and acting as in the immediate presence of his Maker and Judge.

7. In all things showing thyself a pattern of good works. Not merely teaching others, but showing them by example how they ought to live. On the word rendered pattern {■tiJTiov, type), see Notes on Heb. ix. 5. 1 Cor. X. 6. Phil. iii. 17. IT In doctrine. In your manner of teaching. Notes, 1 Tim. iv. 16. If Showing uncorruptness. The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity — that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better. IF Gravity. See this word explained in the Notes on 1 Tim. ii. 2, where it is rendered honesty. Comp. Notes on 1 Tim. iii. 4, wliere it is rendered gravity It does not elsewhere occur. See the use of the adjective, however, in Phil. iv. 8. 1 Tim. iii. 8. 11. Titua

S Sound 'speech that cannot be conduiuiifd; that ho that is of the contrary part may be ashamed, having no evil thing to say of you.

iL 2. The word properly means venerabliness; tlien, whatever will insure respect, in character, opinions, deportment. The sense here is, tiiat the manner in which a preacher delivers his message, should be such as to command respect. He should evince good sense, undoubted piety, an acquaintance witli his subject, simplicity, seriousness, and earnestness, in iiis manner. ^\ Sincerity. See this word (at^tJia) explained in the Notes on Eph. vi. 24. It is rendered immortality in Rom. ii. 7.

2 Tim. i. 10; incorruption, in 1 Cor. XV. 42. 50. 53, 54; and sincerity, Eph. vi. 24, and in the place before as. It does not elsewhere occur in the New Testament It means incorruption, incapacity of decay; and, 'hereibre, would be here synonymous n'ith purity. It should be said, however, that it is wanting in many MSS., and is rejected in the later e<litions of the New Testament by Welstjin, Tittman, ahd Hahn.

9 Exhort servants '' to he obedient unto their own masters, rr/jti to please them well in all things; not ' answering again;

hnd fau.t with it, or such as an adversary could not take hold of and blame. This direction would imply purity and seriousness of language, solidityof argument, and truth in the doctrines which he maintained. — 1[ That he that is of the contrary part may be ashamed, ttc. Ashamed that he has opposed such views.

9. E.xhort servants to he o/jedient to their own masters. See this e.\- plained in the Notes on Eph. vi. 5, seq., and 1 Tim. vi. 1 — 4. ^ And <o please them well in all things. That is, so far as they lawfully may, or in those things which are not contrary to the will of God. Comp. Eph. vi. 6. It should be an object with one who is a servant, to meet the approbation of his master, as long as this relation continues. This rule would not, however, go to the extent to require him to please his master in doing anything that is contrary to the law of God, or that is morally wrong. % iS'ol answering again. Marg., gainsaying. Not contradicting, or not disobeying. They were to do what the master required, if it did not interfere with the rights of conscience, without attempting to argue the matter — without di-^puting wiiii the master — and williout advancing their own opinions. Where this relation exists, no one can doubt that this is a proper frame of mind for a servant. It may be ob.'.erved, however, that nil that is here said would be equally appropriate, wliether the servitude was voluntary or involuntary. A man who becomes voluntarily a servant, binds himself to obey his master cheerfully and quietly, without gain.siying, and without attempting to reas<jn the matter with him, or propounding his

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

ovm opinions, even though they may be much wiser than those of his employer. He makes a contract to obey his master, not to reason with him, or to instruct him.

10. Not purloining. Not to appropriate to themselves what belongs to their masters. The word purloin means, literally, to take or carry away for one's self; and would be applied to an appropriation to one's self of what pertained to a common stock, or what belonged to one in whose employ we are — as the embezzlement of public funds. Here it means that the servant was not to apply to his own use what belonged to his master; that is, was not to pilfer — a vice to which, as all know, servants, and especially slaves, are particularly exposed. See the word explained in the Notes on Acts v. 2. *1[ But showing- all good fidelity. In labouring, and in taking care of the property intrusted to them. ^ That they may adorn the doctrine of God our Saviour in all things. That they may show the fair influence of religion on them, in all respects, making them industrious, honest, kind, and obedient. They were to show that the eifect of the religion which they professed was to make them better fitted to discharge the duties of their station in life, however humble; or that its influence on them was desirable in every respect. In this way, they might hope also that the minds of their masters might be reached, and that they might be brought to respect and love the gospel. Learn, hence, (1.) that one in the most humble walk of life may so live as to be an ornament to religion, as well as one favoured with more advantages. (2.) That

11 For the grace * of God that hringeth salvation ' hath appeared to all men,

servants may do much good, by so living as to show to all around them that there is a reality in the gospel, and to lead others to love it. (3.) If, in this situation of life, it is a duty so to live as to adorn religion, it cannot be less so in more elevated situations. A master should feel the obligation not to be surpassed in religious character by his servant.

11. For the grace of God. The favour of God, shown to the undeserving. See Notes on Rom. i. 7. ^ That bringeth salvation. Marg., to all men, hath appeared. That is, in the margin, ' the grace which brings salvation to all men has been revealed.' The marginal reading is most in accordance with the Greek, though it will bear either construction. If that which is in the text be adopted, it means that the plan of salvation has been revealed to all classes of men; that is, that it is announced or revealed to all the race that they may be saved. Comp. Notes on Col. i. 23. If the other rendering be adopted, it means that that plan was fitted to secure the salvation of all men; that none were excluded from the ofier; tliat provision had been made for all, and all might come and be saved. Whichever interpretation be adopted, the sense here will not be essentially varied. It is, that the gospel was adapted to man as man, and therefore might include servants as well as masters; subjects, as well as kings; the poor, as well as the ricn, the ignorant, as well as the learned. See Notes on 1 Tim. ii. 1, 2. Acta xvii. 26.

12. Teaching us. That is, the ' grace of God' so teaches us; or that system of religion which ia a nrtini»

•ungodliness and worldly lusts, * [ 13 Lookinc; '' for that ble.*.>-<-d we ' should live soberly, right- ■ hope, and the glorious appearing eously, and godly, in this present ' of the great God and our Sa- festation of the grace of God, inculcates tliR great and important duties wiiicli Paul proceeds testate. ^ That denying inigoiltiness and worldly lusts. ' Tiiat by denying ourselves of these, or refusing to practise them, we should lead a holy life.' The word ungndliness, here means all that would be included under the word impiety,- tliat is, all failure in the pertbrmance of our proper duties towards God. See Notes, Rom. i. 18. The phrase ' worldly lusts,' refers to all improper desires pertaining to tJiis life — the desire of wealth, fleasure, honour, sensual indulgence, t refers to such passions as the men of this world are prone to, and would include all those tilings which cannot be indulged in with a proper reference to the world to come. The gross passions would be of course included, and all those more refined pleasures also which constitute tbe characteristic and peculiar enjoyments of those who do not live unto God. •[ We should live soberly. See the word soberly (^ofpmwj) e.xplained in the Notes on vs. 2. 4. It means that we should exercise a due restraint on our passions and propensities. ^ Righteously. Justly — hixotwj. This refers to the proper performance of our duties to our fellowmen; and it means that religion teaches us to perform those duties with fidelity, according to all our relations in life; to all our promises and contracts; to our fellow-citizens and neighbours; to the poor, and needy, and ignorant, and oppressed; and to all those who are Providentially placed in our way who need our kmd offices. Justice to them would lead us to act as we would widh tliat they would towards us.

^ And godly. Piously; that is, in the faithful performance of our duties to Gotl. ^V'e have here, then, an epitome of all that religion requires: (1.) Our duty to ourselves — • included in the word ' soberly' and requiring a suitable control over our evil propensities and passions; (2.) our duty to our fellow-men in all tlie relations we sustain in life; and (3.) our duty to God — evinced in what will be properly regarded as a pious life. He that does these things, meets all the responsibilities of his condition and relations; and the christian system, requiring the faithful performance of these duties, shows how admirably it is adapted to man. •[ In this present world. That is, as long as we shall continue in it. These are the duties which we owe in the present life.

13. Looking for. E.xpccting; waiting tor. That is, in the faithful pertbrmance of our duties to ourselves, to our fellow-creatures, and to God, we are patiently to wait for the coming of our Lord. (1.) We arc to believe that he will return; (2.) we are to be in a posture of expectation, not knowing when he will come; and (3.) we are to be ready for him whenever he shall come. See Notes on Matt. xxiv. 42 — H.

1 Thess. V. 4. Phil. iii. 20. 'i That blessed hope. The fulfilment of that hope so full of blessedness to us. «f The glorious appearing. Notes,

2 Thess. ii. 8. Comp. 1 Tim. vi. 14. 2 Tim. i. 10; iv. 1. 8. 1[ Of the great Ciod. There can be little doubt, if any, that by 'the great (rod' here, the apostle referred to the lyord Jcsus, for it is not a doctrine of the New Testament that |8od himeelf as such, or in contradifltino*

14 Who gave " himself for us,

tion from his incarnate Son, will appear at the last day. It is said, indeed, that the Saviour will come ' in the glory of his Father, with his angels' (Matt. xvi. 27), but that God as such will appear is not taught in the Bible. The doctrine there is, that God will be manifest in his Son; that the divine approach to our world will be through him to judge the race; and that though he will be accompanied with the appropriate symbols of the divinity, yet it will be the Son of God who will be visible. No one, accustomed to Paul's views, can well doubt that when he used this language he had his eye throughout on the Son of God, and that he expected no other manifestation than what would be made through him. In no place in the New Testament is the phrase irCL^dvciav tov ^iov — ' the manifestation or appearing of God' — applied to any other one than Christ. It is true that this is spoken of here as the ' appearing of the glory — trji 66^rji — of the great God,' but the idea is that of such a manifestation as became God, or would appropriately display his glory. It is known to most persons who have attended to religious controversies, that this passage has given rise to much discussion. The ancients, in general, interpreted it as meaning, ' The glorious appearing of our great God and Saviour Jesus Christ.' This sense has been vindicated by the labours ofBeza, Whitby, Bull, Matthsei, and Middleton (on the Greek article), and is the common interpretation of those who claim to be orthodox. See Bloomfield, Rec. Syn., and Notes, in loc. He contends that the meaning is, " the glorious appearance of that Great Being who is our God and Saviour." The arguments for this opinion are well summed up by that he might redeem us from all •

Bloomfield. Without going into a critical examination of this passage, which would not be in accordance with the design of these Notes, it may be remarked in general, (1.) that no plain reader of the New Testament, accustomed to the common language there, would have any doubt that the apostle referred here to the coming of the Lord Jesus. (2.) That the ' coming' of God, as such, is not spoken of in this manner in the New Testament. (3.) That the expectation of Christians was directed to the advent of the ascended Saviour, not to the appearing of God as such. (4.) That this is just such language as one would use who believed that the Lord Jesus is divine, or that the name God might properly be applied to him. (5.) That it would naturally and obviously convey the idea that he was divine, to one who had no theory to defend. (&) That if the apostle did not mean this, he used sucli language as was fitted to lead men into error. And (7.) that the fair construction of the Greek here, according to the application of the most rigid rules, abundantly sustains the interpretation which the plain reader of the New Testament vvould affix to it. The names above referred to are abundant proof that no violation is done to the rules of the Greek language by this interpretation, but rather that the fair construction of the original demands it. If this be so, then this furnishes an important proof of the divinity of Ci.nst.

14. Who gave himself for us. See Notes, Eph. v. 2. ^ That he might redeem us from all iniquity. The word here rendered redeem — ^v rpoco — lutroo, occurs only here and in Lukexxiv.21. IPet. i. 18. The noun, however — xvrpov, lutron, occurs io Matt. XX. 28, and Marlj x. 45, wher* it is rendered ransom. See it explained in llic Notes on Matt. xx. MS. It is here said that the ohjecl..his giving' iiimself was to save his people from ail iniquity. See this explained in the Notes on Matt. i. 21. 1 And piirifijuuto himself. (1.) Purify them, or make them holy. This IS the tirst and leading object See Notes, Heb. ix. 14. (2.) Unto himself: that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory. — Notes, 1 Cor. vi. 19, 20. •[ A peculiar people. 1 I'eL ii. 9. The word here used {rti^x-auiLoO occurs nowhere else in the New Testament It means, properly, havins; nlnmdance; and then one's men, wlial is special, or ptculiar {Rob. Lf-x), and here means that they were to be reirardcd as lielon/ritifr to the Lord Jesus. It does not mean, as tiie word would seem to imply — and as is undoubtedly true — that they are to be a peculiar people in the sense that tliey are to be unlike others, or to have views and principles peculiar to themselves; but that they belong to liie Saviour in contradistinction from belonging to themselves — 'peculiar' or his own in tiie sense that a man's property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Cliristians should be unlike others in their manner of living, but that thetj belnns; tn Christ as his redeemed people. From that it may indeed be infi rred that they should be unlike others, but that is not the direct teiching of the passage. *'\ Zealous of aood works. As the result of Uicir redemptioo; that is, this is one 27*

1.') Those tilings speak, anJ exhort; and rebuke with all authority. Let ** no man despise tlice.

object of their having been redeemed. Notes, Eph. ii. 10.

2 Cor. viii. 8. 1 Tim. i. 1. Tit i. 3. The sense here is, he was to do it decidedly, without ambiguity, without comi)romise, and without keeping any tiling back. He was to slate these things not as being advice or counsel, but as tlic requirement of God. *i\ Let no man de.spise thee. That is, conduct yourself, a» you may easily do, so as to command universal respect as a minister of God. See Notes on 1 Tim. iv 12.

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. Vs. 1, 2.

(2.) A reason is assigned why they should do this. Vs. 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 tliey should manifest every kind of virtue.

i'.V) Titus was to avoid foolish questions, and contentions, aud atrifet about the law. Ver. 9.

PUT them in mind to be subject ° to principalities and powers, to obey magistrates, to be ready to every good work,

(4.) He who was a heretic was to be rejected after suitable admonitions. Vs. 10, 11.

(5.) Paul directs Titus to come to him at Nicopolis, and to bring- Zenas and Apollos with him. Vs. 12 — 14.

(6.) He closes with the customary salutations. Ver. 15.

1. Put them in mind to be subject, &c. See the duty here enjoined, explained in the Notes on Rom. xiii. 1, seq. ^ Frincipalilies and poivers. See these words explained in the Notes on Rom. viii. 38. The word here rendered powers (i^ovGiMi), is not, indeed, the same as that which is found there (Swa^wft?), but the same idea is conveyed. Comp. Notes on Eph. i. 21. IF To obey magistrates. That is, to obey them in all that was not contrary to the word of God. Notes, Rom. xiii. 1, seq. Acts iv. 19, 20. ■[ To be ready to every good iDorli. To be prepared for (troJ^oDj); prompt to perform all that is good. Notes, Phil. iv. 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 coun': it a privilege to have the opportunity to do it.

2. 7^0 speak evil of no man. Gr., 'to blaspheme (fS^ac^j^^Ew, comp. Notes on Matt. ix. 3), no one.' Doddridge renoers 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 h im, or to give su z\\ a colour-

2 To speak evil of no mm, to be no brawlers, but gentle, showing all * meekness unto ali men.

ing to his words or conduct as to dc 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 in jured 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 hia favour, or things which he has said or done that were wrong; but (1.) we should never do tliis 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 cliarge 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 tiian a bad man — even if the result should be that we had been mistaken in our opinions. It is better that loe should have been mistaken, than that he should b(! a bad man. % To be no brawlers. See Notes, 1 Tim. iii. 3. The same Greek word occurs in both places. It is not elsewhere found in the New Testament. ^ Bwi gentle. The word here used is rendered moderation in Phil. iv. 5, patient, in 1 Tim. iii. 3, and elsewhere gentle. See Notes on 1 Tim. iii. 3. «![ Shoioing al, meekness unto all men. In the re

3 For we * ourselves also were Bometiines foolish, disobedient, deceived, serving divers lusts and

eeptiou of injuries. Sec Notes on Matt V. 5. Epii. iv. 2.

3. For tee ourselves. Wc who are Cliristians. Tliere is no reason for supposing, as Benson docs, tliat this is to be undcrstotxi as confined to Paul himself. There arc some things mentioned here wliich were not probably true of him before his conversion, and the connection does not recjuire 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, tlioy 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 they 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 tlie 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 e.vhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit pleasures, living in malice and env)', hateful, and hating one another.

in doing it who has the deepest sense of the errors and folly of his own past ways. ^ Foolish. See this word e.xplained in the Notes on Luke x.xiv. 25, where it is rendered fools. Comp. Rom. i. 14, where it is rendered imwisc, and Gal. iii. 1. 3. 1 Tim. vi. 9, where it is rendered /oo^ ish. ^ Disobedient. To law, to parents, to civil authority, to Gotl. This is the natural character of iho human heart See Luke i. 17. Rom. i.30. 2Tim. iii. 2. Tit i. 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 beautitul illusions. Comp. Matt.x.xiv. 4, 5. 11. 2 Tim. iii. 13. 1 Pet ii. 25. Rev. xii. 9; xviii. 23, where the same word occurs. See also Rev. xx. 3. 8. 10, where the same word is applied tc that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he wag deceived as to the comparative value of tilings, 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, •f Scrvinq divers litsts and pleasures. Indulging in the various corrupt passions and propensities of the souh We were so under their influence that it might be said we were theii servants, or were slaves to them (iovJut'oi-rf j); that is, wo imp.icitly obeyed them. See Notes, Rom. vu 10, 17. IT Living in malice. Gr. in evil — iv xaxi'a; that is, in all kindj of evil. See Notes on Rom. i. 29 where the word is rendered mali

4 But after that the kindness and ' love of God our Saviour toward man appeared,

ciousness. ^ And envy. Displeasure at the happiness and prosperity ^f otliers. Notes, Rom. i. 29. U Hateful, atoytjfol. 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 tliey 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 Cliristians 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.

4. But after that. Gr., lohen — ots. The meaning 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 Jtindness. r/ xp^otottji — the gnod-

5 Not " by works of righteo asness which we have done, but according to his mercy he saved

ness, or the benignity. The word is rendered goodness and good in Rom. ii. 4; iii. 12; xi. 22, thrice; kindness, 2 Cor. vi. 6. Eph. ii. 7. Col. iii. 12. Titus iii. 4; and gentleness. Gal. v. 22. The act of redeeming us was one of great kindness, or goodness. ^ And love of God. Marg-., pity. The Greek word is ^OMv^pu^nia, — philanthropy — the love of man. The plan of salvation was founded on love to man, and was the highest expression of that love. Notes on John iii. 16. The Greek of this verse is, ' When the kindness and love of God our Sav'our to man was manifested, he savea us' (ver. 5), to wit, from those sins of which we had before been guilty.

5. Not by loorks of righteousness which we have done. The plan was not based 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. See Notes on Eph. ii. 8, 9. T[ But according to his mercy. (1.) It had its origin in mercy; (2.) it is by mere mercy or compassion, rind noc by justice; (3.) it is an expie:;sion of great mercy, and (4.) it is now us, by the washing of regenera in fact conferred only by mercy. Wliatever wo have done or can do, when we come to receive salvation from the hand of God, tliere 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 wrouglit ourselves into such a state of mind that we can claim it; but, after all our tears, and siglis, 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 (I.) tlie work of salvation is begun, and (2.) when begun it will certainly be completed. See Notes on Phil. i. G. % By the trashing of regeneration. In order to a correct understanding of this important passage, it is necessary to ascertaui whether the phrase here used refers to baptism, and whether anything different is intended by it from what is raejint by the succeeding plirase — ' renewing of the Holy Ghost.' — The word rendered washing (xovrpov — loulron) occurs in the New Testament only in this place and in Eph. v. 2G, where also it is rendered washing — ' That he might sanctify and cleanse it [the churcli] 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 wa,sl»ing away, and is tiius applied to the drink-offerings in eacrihce, which were supposed to tion, and renewing of the Holy Ghost;

purify or wash away sin. Passow. The word here does not mean lav( r, or the vessel for washing in, wliich would be expressed by xovr>-p, loutir, and this word cannot be properly applied to the baptismal font. The word in itself would naturally be understood as referring to baptism (comp. Notes on Acts x.xii. 16), which was regarded as the emblem of wasiiing away sins, or of cleansing from them. I say it was the emblem, not the means of purifying tl>e Eoul from sin. If this be the allusion, and it seems probable, then the phrase 'wasiiing 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. See Notes, Mark.xvi. 16. " He that believeth and is baptized shall be saved." It is not affirmed in tliis phrase that baptism is the means of regeneration; or that grace is necessnrihj conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should nut be assumed to be tiie 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 ia tlie case, no one has a right to assume that the other is certainly tiio meaning. And that this is the meaning is further clear, because it ia nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regencra« tion. The word rendered regeneration (ftaxiy/tyi nia — pnlingenesia) occurs in tlie New Testament only here and in Matt. xix. 28, — " in tlie regeneration when the son of man" &LC. It means, properly, a new- birth, reproduction, or rene\val. 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 Matt. xix. 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 connection here does not demand it; (4.) the correlatives of the word (see John iii. 3. 5, 6. 8. 1 Pet. i. 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 aftects 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 thia 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 the truth on that point — but he asserts that this is that on which our salvation depends. — The word rendered renewing {avaxaCvuiCii — anahainosis) occurs only here and in Rom. xii. 2, where it is also rendered renewing. Comp. Note on tjiat place. The verb {avor xMvoa — annkainoo) occurs in 2 Cor. iv. 15, and Coll. iii. 19, in both which places it is rendered renewed, and the corresponding word, avaxMw'^w — anakainidzo, in Heb. vi. 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. See Notes on Eph. iv. 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 pro ducing a holy spirit in the soul.

0 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 hfe.

S Tills is a faithful saying; and these things 1 will that thou

6. W flick he shed on us. Gr., 'Whicli he poured out on us' — i^ixifv- See Notes on Acts ii. 17. The same Greek word is used there as here. It occurs also in the same sense in Acts ii. 1^. 33. 'i Abundanlly. 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. Wliat tlie apostle says here is true of all who become Cliristians, and can be applied to all who become believers m any a^^e or land. •[ Through Jesus Christ our Saviour. See Notes, Acts ii. 33.

7. That, being justified by his grace. Not by our osvn works, but uy iiis favour or mercy. See Notes, Rom. iii. 24. ^ We should be made heirs. See Notes, Rom. viii. 15. 17. ■^ According to the hope of eternal life. In ret'erence to tlie hope of eicrnal life; that is, we have that liope in virtue of our being adopted with the family of God, and beinjT made iieirs. He has received us as his childien. and permits us to hope that we shall live with him forever.

8. This 13 a faithful saying. See Notes on 1 Tim. i. 13. The reference here is to what he had been just saying, meaning that Uie doc-

afiirm constantly; that they which have believed in God might be careful 'to maintain good worUs. 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.

trine which he had stated about the method of salvation was in the hii^hest deprree important, and entirely worthy of belief. M And these things I will that thnu ajfirm constantly. Make them tlie constant subject of your preachinjr. ^ That they which have believed in O'od might be careful to maintain good works. This shows that Paul supiwsed that the doctrines of the gospel were Htted to lead men to holy living. Comp. ver. 1, and Notes, Phil. iv. 8. The 'good works' here refer not merely to acts of benevolence and charity, but to nil that is uprigiit and good — to an honest and holy life. •[ These things are good and profitable unto men. That is, these doctrines which he had statea were not mere matters of speculation, but they were fitted to promote liuman happiness, and they should be constantly taugliL

9. But avoid foolish questions and genealosies. See Notes on 1 Tim! i. 4. 2 Tim. ii. IG. 2:3. ^. And contentions, and strivinrrs about the law. Such as the Jews started about various matters connected with the law — about moats and drinks, &.c. Notes on 1 Tim. i. 4. Comp. Notes on:\ c Ls x v i i i. 1 5. ^ For they arc unprofitable and vain.— They disturb and embitter the feelings; they lead to the indulgence of a Lad spirit; they arc often difficult to be settled, and are of no practical importance if they could be determined. The same thing

10 A man that is an heretic, might be said of multitudes of things about which men dispute so earnestly now.

10. A man thai is an heretic. The word heretic is now commonly applied to one who holds some fundamental error of doctrine, " a person 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 (otprrwoj — haireticos) occurs nowhere else in the New Testament. The corresponding noun (di'pjcjtj — hairesis) occurs in the following places^ Acts V. 17; XV. 5; x.xiv. 5; xx\ i. 5; xxviii. 22, where it is rendered sect; and Acts xxv. 14. 1 Cor. xi. 19. Gal. V. 20. 2 Pet. ii. 1, where it is rendered heresy, and heresies. See Notes on Acts xxiv. 14. Tlip true notion of the word is that of one who is a promoter of a sect oi party. The man who makes divisions in a ciiurch, 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 difiers from others, or on some custom, religious rite, or peculiar practice; he may make some unimportant mattei 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. xvi. 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." See after the first and second admonition " reject;

Notes on that passage. 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 Jirst and second admonition. Comp. Matt, xviii. 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 oft". 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 eitlier, and the method which is to be adopted is doubtless to be determined by circumstances. The thing which is to be reached is, thctt his fault is to be fairly set before hie miiid. *^ Reject, rtopoaroii. This word is rendered excuse in Luke xiv. 18, 19; refuse. Acts xxv. 11. ITim. iv.?; v. 11. Heb. xii. 25; avoid, 2 Tim. ii. 23, and entreated, Heb. xii. 19, Its prevailing meaning, as used in connections like the one before us, is, to reject in relation to an ojjice; 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 tc:naking 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 mem-

11 Knowing that he that is such, is subvL-rted, and sinncth, being coiuK'nnicd of himsell.

ber, nor ailinittcd to otlicc. Comp. MalL xviii. 17. "Letliini bo unto thee ns a licathen man and a publican." In regiird to this passage, tlien, wc may observe, (1.) that the utmost limit wliich tliis allow.s is mere exclusion. It docs not allow us to follow the oflcndcr with injury. (•2.) It docs not authorize us to oppose one on account of his mere private

12 When I shall send Arlcmasi unto thee, or Tychicus, be dili gent to come unto me to IS'icopo-

thcrc ceases. It has no power to deliver him over to any one else for persecution or punishment, or j;j ainj loay to meddle with him. He may live where he pleases; gursue his own plans; entertain his own opinions or company, provided he does not interfere with us; and tiiough wc have a riglit to examine the opinions which he may entertain.

opinions. The essential idea is that. yet our work with him is done. It

Ota. factious, diiision-makinfr man; a man who aims to form sects and parties, whether on account of opinions, or from any other cause. Qi.) It does not make it right to deliver such a man over to the 'secular arm,' or to harm him in body, soid, properly, 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 bcyo\.d tliis 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 tliat 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 bef^in 1)V attacking and denouncing his f)[)inions; 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 iiave the right to admonish these plain principles had been observed, what scenes of bloody and cruel persecution in the churcii would have been avoided!

11. Knowing that he that is such is subverted. Literally, is turned out; or, is changed, i. e. fur the worse. He has gone from the right way, and therefore he should be rejected. 1 And sinneth, being condemned cf 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 thai attempts to rend tiie church, without a good reason, should himself be separated from it

12. When I shall send Artemas unto thee. This person is not elsewhere mentioned in tlie New Testament, and nothing more is known of him. •[ Or Tychicus. Notes, Acts.XX. 4. If Be diligent. Notes, 2 Tim. iv. 9. •[ To come unio me to Sicopolis. It was at this place, probably, that tliis epistle was writ-

.. m; and then, and then only, if he ' ten. In regard to its situation, see does not rf»pcnt, he is to be simplt/ ' Intro. } 4. ^ For I have deterainid^d. That is to be an end of 7;u7ir(/ there to winltr. Why Haul the matter so far as wc aie con- 1 designed to spend the winter there, cerned. The power of the church I or what ho purposed to do there lis: for I have determined there to winter.

13 Bring Zenas the lawyer, and Apoilos, on their journey diUgent'y, that nothing be wanting unto them.

are questions on which no hght can now be thrown. There is no evidence tiiat 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.

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 class of persons so often mentioned in the New Testament as laicyers; that is, who were regarded as qualified to expound the Jewish laws. See Notes, Matt. xxii. 35. It does not mean that he practised la\',', 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 Nicopoiis, and that Paul supposed he might be particularly useful among them. ^ And Apoilos. Notes, Acts xviii. 24. He was also w^ell-skilled in the laws of Moses, being " mighty in the Scriptures" (Acts xviii. 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. 2 Tim. iv. 9. Gr. Speedily; i. e. facilitate their journey as much as possible. IT That nothing be wanting unto them. Nothing necessary fer their journey. Paul desired that

14 And let ours aluo learn to ' maintain good "works for necessary uses, that they be not unfruitful.

15 All that are with me salute

they might meet with hospitahle 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.

14. A7id let ours. Our friends; that is, those who were Christians. Paul had just directed Titus to aid Zenas and Apoilos himself, and he here adds thai he wished 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. See Notes on ver. 8. H For necessary uses. Such as are required by their duty to their families, and by the demands of charity. See ver. 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 efiect on themselves and on society. — Com p. Notes on John xv. 16. Eph. iv. 28.

15. All that are with me salute thee. Notes, Rom. xvi. 3. Paul, at the close of his epistles, usually mentions the names of those who sent affectionate salutations. Here thee. Greet them that love lis in the faiih. Grace be with you all. Amen.

it would 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 pone witjj him from Crete as his companions. — % Ureet Iheni that love us in the faith. In the faith of the gospel, or as Christians. No names are here mentioned. Comp. 1 Thess. V. 2G. Col. iv. 15. 1[ Grace be u-ith you all. Notes, Bern. i. 7; xvi. 20. The subscription, " It was written to Titus" &.C., is, like l]ie 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 bishof. of tlie church of the Cretians;" for (a) there is no evidence tliat there was a church there called "(he cliurch of the Cretians," as there were doubtless many churches on the island; (6) there is no evidence that Titus was the first bishop of the cliurch tliere, or that he was tlie first one tiiere to whom might be properly applied tlie term bishop in tlie scriptural sense. Indeed, there is positive evidence that he was not the first, for Paul was there with

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

him, and Titus was '/f/i' 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 t was a settled pastor. Sec Notes on vs. 1. 5. (2.) That the epistle was written " from Nicopolis of Macedonia;" for («) there is no certain evidence tiiat it was written atNicopo» lis at all, though this is prob;ible; (6) there is no reason to believe that the Nicopolis referred to was in Macedonia. See Intro. J 4. These subscriptions are so utterly destitute of authority, and are so full of mistakes, that it is liigh 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 Ephcsus and the other of Crete, de-

] pends far more on these worthless subscriptions than on any thinfr in the epistles themselves. Indeed,

I there is no evidence of it in the epistles; and, if tliese subscriptions were removed, no man from the New Testament would ever sup. pose that they sustained tliis office

• 51. The History of Philemon.

Of Philemon, to whom this epistle was addressed, almost nothinnr mora is known tlian can be ascertained from tlie epistle itself. It is short, and of a private character; but it is a bright and beautiful gem in tlie volume (f inspiration.