Titus · Chapter 3

V. 1. Remind them-All the Cretan Christians. To be subject-Passively, not resisting. To principalities-Supreme.

And powers-Subordinate governors.

And to obey-Them actively, so far as conscience permits.

Verse 1. Put them in mind to be subject to principalities, &c.] By principalities, arcaiv, we are to understand the Roman emperors, or the supreme civil powers in any place.

By powers, exousiaiv, we are to understand the deputies of the emperors, such as proconsuls, &c., and all such as are in authority-under the supreme powers wherever we dwell. See the doctrine of obedience to the civil powers discussed at large in the notes on Romans 13:1-7. This doctrine of obedience to the civil powers was highly necessary for the Cretans, who were reputed a people exceedingly jealous of their civil privileges, and ready to run into a state of insurrection when they suspected any attempt on the part of their rulers to infringe their liberties. Suidas, under the word aneseion, they stirred up, gives the following fragment: oi de krhtev, foboumenoi mh ti timwriav tucwsin, aneseion ta plhqh, parakalountev thn ex aiwnov

paradedomenhn eleuqerian diafulattein. “But the Cretans, fearing lest they should be punished, stirred up the populace, exhorting them that they should carefully preserve that liberty which they had received from their ancestors.” What part of the history of Crete this refers to I cannot tell; the words stand thus insulated in Suidas, without introduction or connection. To be jealous of our civil rights and privileges, and most strenuously to preserve them, is highly praiseworthy; but to raise a public tumult to avoid merited chastisement, under pretence that our civil privileges are in danger, is not the part of patriots but insurgents. For such advice as that given here the known character of the Cretans is a sufficient reason: “They were ever liars, ferocious wild beasts, and sluggish gluttons.” Such persons would feel little disposition to submit to the wholesome restraints of law.

Verses 1-3. Put them. — All the Cretian Christians; in mind to be subject — Passively, not resisting; to principalities — Supreme rulers; and powers — Subordinate governors; and to obey magistrates — Actively, as far as conscience permits. It is probable that the reason whey the apostle enjoined this so particularly was, because the Judaizing teachers in Crete affirmed, that no obedience was due from the worshippers of the true God to magistrates who were idolaters, and because by that doctrine they were beginning to make not only the Jewish, but the Gentile believers, bad subjects, and liable to be punished as evil-doers. To be ready to every good work — In every relation which they sustain; to speak evil of no man — Neither of magistrates, nor of any others. “The word blasfhmein, besides evil-speaking, denotes all those vices of the tongue which proceed either from hatred or from contempt of others, and which tend to hurt their reputation, such as railing, reviling, mocking speeches, whisperings, &c.” To be no brawlers — Greek, amacouv einai, not to be contentious: or quarrelsome, to assault none; but gentle — Epeikeiv, yielding, when assaulted, and often giving up their own right rather than contend; showing — In their tempers, words, and actions; all meekness — A mild, inoffensive, and kind behaviour; unto all men — Even enemies, and such as we ourselves once were. For we ourselves also — Or, even we ourselves, though now new creatures in Christ Jesus; were sometimes, pote, formerly, foolish — Anohtoi, ignorant, of God and divine things; unreasonable, particularly in rejecting the Lord Jesus, though demonstrated to be the true Messiah by the most incontrovertible evidences; and imprudent, or destitute of true wisdom, (as the word also implies,) being enemies to ourselves, in that we were disobedient to the divine commands, though holy, just, and good; and refused to hearken to the glad tidings of salvation announced in the gospel of his grace. The cause of this unreasonable and foolish conduct was, that we were deceived by the grand enemy of our souls, the subtle serpent that lies in wait to deceive; deluded by the allurements of this insnaring world, and erred, or wandered, (as the word planwmenoi means,) from the right way of truth and righteousness into by-paths of error and sin, promising ourselves liberty; but serving — Douleuontev, enslaved to, divers lusts — Epiqumiaiv, desires, irregular and inordinate; (see on Titus 2:12;) and pleasures — Which perished in the using, but nevertheless were alluring us forward to everlasting miseries. Such was the state of our understanding, will, and affections. But what were our tempers? Such was our conduct toward God and ourselves; but what was it toward our fellow-creatures? The apostle tells us: living in malice — Instead of exercising benevolence and love toward all men; and envy — Grieving at the good enjoyed by others, instead of rejoicing therein, as it was our duty to have done; hateful — Ourselves, while under the tyranny of such detestable passions, worthy to be abhorred by God and man; and hating one another — On account of little clashings and oppositions in our temporal interests, while we forgot the great ties and bonds which ought to have endeared us to each other. Dr. Whitby, arguing from Acts 23:1; 2 Timothy 1:3; Philippians 3:6, pleads that the above description could not be applicable to Paul himself, even while he was in his unconverted state; and with him Dr. Macknight agrees; forgetting, it seems, the malicious and vengeful passions which evidently dwelt in him while he was Saul the persecutor, breathing out threatenings and slaughter against the best people upon earth, the disciples of the Lord Jesus; binding and delivering into prisons both men and women, and being exceedingly mad against them, punishing them oft in every synagogue, pursuing them into strange cities, and persecuting them even unto death, Acts 9:1; 22:4; 26:11. On account of which conduct, when the eyes of his understanding were opened by the wonderful miracle of grace which the Lord Jesus wrought for him, he always reckoned himself the chief of sinners. But besides the persecuting spirit which he manifested toward the Christians, when he had a just view of his temper and behaviour in other respects, and became acquainted with the purity of God’s holy law, he was so convinced of the depravity of his nature, and of the imperfection of his best obedience, that, notwithstanding all he says in the passages above quoted by Whitby, he could undoubtedly, as Dr. Doddridge justly observes, “apply what he here wrote to much of his own character while an enemy to Christianity.” The reader will easily see that the duty inculcated in this passage is highly reasonable, and of peculiar importance, namely, that we should be ready to show that mercy to others which God hath shown to us; and that, from a recollection of the errors and sins which we were chargeable with in our unconverted state, we should exercise compassion toward those who are still ignorant and out of the way, but who may hereafter be brought to the saving knowledge of the truth, and be created anew in Christ Jesus, as we have been.

Verse 1. Put them in mind to be subject to principalities and powers. See on Romans 13:1, 2.

1. Put them in mind—Give them a reminder of what they know, but are ever inclined to forget. Morality is a simple science, if men were ready to acknowledge and remember its truths. Be subject… obey—The former term expresses quiet submission, the latter active performance of laws and commands. Principalities—The living magistrates. Powers—The laws and authorities. Obey magistrates—The lesser rulers. Ready to every good work, as member under authorities of civil and social life.

V. 2. To speak evil-Neither of them nor any man. Not to be quarrelsome-To assault none.

To be gentle-When assaulted.

Toward all men-Even those who are such as we were.

Verse 2. To speak evil of no man] mhdena blasfhmein. To blaspheme no person, to reproach none, to speak nothing to any man’s injury; but, on the contrary, bearing reproach and contumely with patience and meekness.

Verses 1-3. Put them. — All the Cretian Christians; in mind to be subject — Passively, not resisting; to principalities — Supreme rulers; and powers — Subordinate governors; and to obey magistrates — Actively, as far as conscience permits. It is probable that the reason whey the apostle enjoined this so particularly was, because the Judaizing teachers in Crete affirmed, that no obedience was due from the worshippers of the true God to magistrates who were idolaters, and because by that doctrine they were beginning to make not only the Jewish, but the Gentile believers, bad subjects, and liable to be punished as evil-doers. To be ready to every good work — In every relation which they sustain; to speak evil of no man — Neither of magistrates, nor of any others. “The word blasfhmein, besides evil-speaking, denotes all those vices of the tongue which proceed either from hatred or from contempt of others, and which tend to hurt their reputation, such as railing, reviling, mocking speeches, whisperings, &c.” To be no brawlers — Greek, amacouv einai, not to be contentious: or quarrelsome, to assault none; but gentle — Epeikeiv, yielding, when assaulted, and often giving up their own right rather than contend; showing — In their tempers, words, and actions; all meekness — A mild, inoffensive, and kind behaviour; unto all men — Even enemies, and such as we ourselves once were. For we ourselves also — Or, even we ourselves, though now new creatures in Christ Jesus; were sometimes, pote, formerly, foolish — Anohtoi, ignorant, of God and divine things; unreasonable, particularly in rejecting the Lord Jesus, though demonstrated to be the true Messiah by the most incontrovertible evidences; and imprudent, or destitute of true wisdom, (as the word also implies,) being enemies to ourselves, in that we were disobedient to the divine commands, though holy, just, and good; and refused to hearken to the glad tidings of salvation announced in the gospel of his grace. The cause of this unreasonable and foolish conduct was, that we were deceived by the grand enemy of our souls, the subtle serpent that lies in wait to deceive; deluded by the allurements of this insnaring world, and erred, or wandered, (as the word planwmenoi means,) from the right way of truth and righteousness into by-paths of error and sin, promising ourselves liberty; but serving — Douleuontev, enslaved to, divers lusts — Epiqumiaiv, desires, irregular and inordinate; (see on Titus 2:12;) and pleasures — Which perished in the using, but nevertheless were alluring us forward to everlasting miseries. Such was the state of our understanding, will, and affections. But what were our tempers? Such was our conduct toward God and ourselves; but what was it toward our fellow-creatures? The apostle tells us: living in malice — Instead of exercising benevolence and love toward all men; and envy — Grieving at the good enjoyed by others, instead of rejoicing therein, as it was our duty to have done; hateful — Ourselves, while under the tyranny of such detestable passions, worthy to be abhorred by God and man; and hating one another — On account of little clashings and oppositions in our temporal interests, while we forgot the great ties and bonds which ought to have endeared us to each other. Dr. Whitby, arguing from Acts 23:1; 2 Timothy 1:3; Philippians 3:6, pleads that the above description could not be applicable to Paul himself, even while he was in his unconverted state; and with him Dr. Macknight agrees; forgetting, it seems, the malicious and vengeful passions which evidently dwelt in him while he was Saul the persecutor, breathing out threatenings and slaughter against the best people upon earth, the disciples of the Lord Jesus; binding and delivering into prisons both men and women, and being exceedingly mad against them, punishing them oft in every synagogue, pursuing them into strange cities, and persecuting them even unto death, Acts 9:1; 22:4; 26:11. On account of which conduct, when the eyes of his understanding were opened by the wonderful miracle of grace which the Lord Jesus wrought for him, he always reckoned himself the chief of sinners. But besides the persecuting spirit which he manifested toward the Christians, when he had a just view of his temper and behaviour in other respects, and became acquainted with the purity of God’s holy law, he was so convinced of the depravity of his nature, and of the imperfection of his best obedience, that, notwithstanding all he says in the passages above quoted by Whitby, he could undoubtedly, as Dr. Doddridge justly observes, “apply what he here wrote to much of his own character while an enemy to Christianity.” The reader will easily see that the duty inculcated in this passage is highly reasonable, and of peculiar importance, namely, that we should be ready to show that mercy to others which God hath shown to us; and that, from a recollection of the errors and sins which we were chargeable with in our unconverted state, we should exercise compassion toward those who are still ignorant and out of the way, but who may hereafter be brought to the saving knowledge of the truth, and be created anew in Christ Jesus, as we have been.

2. Speak evil—Literally, blaspheme; that is, revile or insult no one; prohibiting that style of obloquy usually exchanged in the rude Cretan neighbourhood. All men—In order to inspire the tone of a commencing Christian civilization in Crete.

V. 3. For we-And as God hath dealt with us, so ought we to deal with our neighbour.

Were without understanding-Wholly ignorant of God. And disobedient-When he was declared to us.

Verse 3. For we ourselves] All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle felt he could include himself in the above list, previously to his conversion. The manner in which he persecuted the Christians, to whose charge he could not lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion. Foolish] anohtoi. Without understanding-ignorant of God, his nature, his providence, and his grace.

Disobedient] apeiqeiv. Unpersuaded, unbelieving, obstinate, and disobedient.

Deceived] planwmenoi. Erring-wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, “There are none so blind as those who will not see.” Such persons are proof against conviction, they will not be convinced either by God or man.

Serving divers lusts and pleasures] douleuontev. Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness. Divers lusts-epiqumiaiv. Strong and irregular appetites of every kind. Pleasures-hJdonaiv. Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being.

Living in malice and envy] en kakia kai fqonw diagontev. Spending our life in wickedness and envy-not bearing to see the prosperity of others, because we feel ourselves continually wretched.

Hateful] stughtoi. Abominable; hateful as hell. The word comes from stux, Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb stugew, formed from this, signifies to shiver with horror.

It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man.

Hating one another.] misountev allhlouv. This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man.

Some of the Greek moralists expressed a dissolute and sensual life by nearly the same expressions as those employed by the apostle. Plutarch, in Precept. Conjug., says: swmatov esti khdesqai, mh douleuonta taiv hdonaiv autou, kai taiv epiqumiaiv. “We must take care of the body, that we may not be enslaved by its lusts and pleasures.” And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: gunaika polutelh, kai douleuousan taiv epiqumiaiv. “She was an expensive woman, enslaved to lusts.”

Verses 1-3. Put them. — All the Cretian Christians; in mind to be subject — Passively, not resisting; to principalities — Supreme rulers; and powers — Subordinate governors; and to obey magistrates — Actively, as far as conscience permits. It is probable that the reason whey the apostle enjoined this so particularly was, because the Judaizing teachers in Crete affirmed, that no obedience was due from the worshippers of the true God to magistrates who were idolaters, and because by that doctrine they were beginning to make not only the Jewish, but the Gentile believers, bad subjects, and liable to be punished as evil-doers. To be ready to every good work — In every relation which they sustain; to speak evil of no man — Neither of magistrates, nor of any others. “The word blasfhmein, besides evil-speaking, denotes all those vices of the tongue which proceed either from hatred or from contempt of others, and which tend to hurt their reputation, such as railing, reviling, mocking speeches, whisperings, &c.” To be no brawlers — Greek, amacouv einai, not to be contentious: or quarrelsome, to assault none; but gentle — Epeikeiv, yielding, when assaulted, and often giving up their own right rather than contend; showing — In their tempers, words, and actions; all meekness — A mild, inoffensive, and kind behaviour; unto all men — Even enemies, and such as we ourselves once were. For we ourselves also — Or, even we ourselves, though now new creatures in Christ Jesus; were sometimes, pote, formerly, foolish — Anohtoi, ignorant, of God and divine things; unreasonable, particularly in rejecting the Lord Jesus, though demonstrated to be the true Messiah by the most incontrovertible evidences; and imprudent, or destitute of true wisdom, (as the word also implies,) being enemies to ourselves, in that we were disobedient to the divine commands, though holy, just, and good; and refused to hearken to the glad tidings of salvation announced in the gospel of his grace. The cause of this unreasonable and foolish conduct was, that we were deceived by the grand enemy of our souls, the subtle serpent that lies in wait to deceive; deluded by the allurements of this insnaring world, and erred, or wandered, (as the word planwmenoi means,) from the right way of truth and righteousness into by-paths of error and sin, promising ourselves liberty; but serving — Douleuontev, enslaved to, divers lusts — Epiqumiaiv, desires, irregular and inordinate; (see on Titus 2:12;) and pleasures — Which perished in the using, but nevertheless were alluring us forward to everlasting miseries. Such was the state of our understanding, will, and affections. But what were our tempers? Such was our conduct toward God and ourselves; but what was it toward our fellow-creatures? The apostle tells us: living in malice — Instead of exercising benevolence and love toward all men; and envy — Grieving at the good enjoyed by others, instead of rejoicing therein, as it was our duty to have done; hateful — Ourselves, while under the tyranny of such detestable passions, worthy to be abhorred by God and man; and hating one another — On account of little clashings and oppositions in our temporal interests, while we forgot the great ties and bonds which ought to have endeared us to each other. Dr. Whitby, arguing from Acts 23:1; 2 Timothy 1:3; Philippians 3:6, pleads that the above description could not be applicable to Paul himself, even while he was in his unconverted state; and with him Dr. Macknight agrees; forgetting, it seems, the malicious and vengeful passions which evidently dwelt in him while he was Saul the persecutor, breathing out threatenings and slaughter against the best people upon earth, the disciples of the Lord Jesus; binding and delivering into prisons both men and women, and being exceedingly mad against them, punishing them oft in every synagogue, pursuing them into strange cities, and persecuting them even unto death, Acts 9:1; 22:4; 26:11. On account of which conduct, when the eyes of his understanding were opened by the wonderful miracle of grace which the Lord Jesus wrought for him, he always reckoned himself the chief of sinners. But besides the persecuting spirit which he manifested toward the Christians, when he had a just view of his temper and behaviour in other respects, and became acquainted with the purity of God’s holy law, he was so convinced of the depravity of his nature, and of the imperfection of his best obedience, that, notwithstanding all he says in the passages above quoted by Whitby, he could undoubtedly, as Dr. Doddridge justly observes, “apply what he here wrote to much of his own character while an enemy to Christianity.” The reader will easily see that the duty inculcated in this passage is highly reasonable, and of peculiar importance, namely, that we should be ready to show that mercy to others which God hath shown to us; and that, from a recollection of the errors and sins which we were chargeable with in our unconverted state, we should exercise compassion toward those who are still ignorant and out of the way, but who may hereafter be brought to the saving knowledge of the truth, and be created anew in Christ Jesus, as we have been.

3. For—This meekness in the midst of a violent community would be a very hard task but for the high motives the Gospel presents to encourage it. We were once as bad as our fellow Jews and Cretans, and have been saved only by availing ourselves of God’s pure mercy through Christ. St. Paul here, as often elsewhere, includes himself with his readers in depreciatory passages. The vices here detailed are very much a repetition of the ideal of verse 2. Foolish—Galatians 3:1; a defect of the higher or moral mind. Hateful—Deserving to be hated, while hating others. Upon this dark picture (as in Titus 2:11-14, where see notes) St. Paul now lets down (verses 4-7) a grand illumination, brought from the advent of the gospel of mercy.

V. 4. When the love of God appeared-By the light of his Spirit to our inmost soul.

Verse 4. But after that the kindness and love of God] By crhstothv we may understand the essential goodness of the Divine nature; that which is the spring whence all kindness, mercy, and beneficence proceed. Love toward man-filanqrwpia. Philanthropy. It is to be regretted that this attribute of the Divine nature, as it stands in relation to man, should have been entirely lost by a paraphrastical translation. Philanthropy is a character which God gives here to himself; while human nature exists, this must be a character of the Divine nature. God loves man; he delighted in the idea when formed in his own infinite mind, he formed man according to that idea, and rejoiced in the work of his hands; when man fell, the same love induced him to devise his redemption, and God the Saviour flows from God the Philanthropist. Where love is it will be active, and will show itself. So the philanthropy of God appeared, epefanh, it shone out, in the incarnation of Jesus Christ, and in his giving his life for the life of the world.

Verses 4-7. But after that the kindness — Crhstothv, the goodness, the benignity, kai filanqrwpia, and philanthropy, love toward man, of God our Saviour, appeared — Epefanh, was manifested, or shone forth, namely, through the preaching of the gospel. The Father is here called God our Saviour, as is evident from verse 6, where the same person is said to have poured out the Holy Ghost on believers, through Jesus Christ our Saviour. Indeed, the title of our Saviour justly belongs to the Father, because he formed the scheme of our salvation, and sent his Son into the world to accomplish it; on which account the title of Saviour is given to the Son likewise. Not by works of righteousness which we have done — The best of which were so defective and polluted by sin while we were in our unregenerate state, that, instead of meriting acceptance, they needed forgiveness. But according to his mercy — His compassion for us in our state of sin and misery, and his free, unmerited love; he saved us — From our state of ignorance and guilt, of depravity, weakness, and misery. Observe, reader, the apostle does not say, he will save us, but, he hath saved us, true believers in Christ being already enlightened, justified, and made new creatures, and therefore in a great measure saved. See on Ephesians 2:8; 2 Timothy 1:9. By the washing of regeneration — That is, by regeneration itself, the thing signified, and not merely by baptismal water, the outward and visible sign; which regeneration cleanses the soul from the filth of sin, (as water washes the body,) implying the renewing influences of the Holy Ghost: see on Ezekiel 36:25, 27; Ephesians 5:26, 27. Which he shed on us abundantly — Plousiwv, richly, through our believing with our heart unto righteousness, on Jesus Christ our Saviour — In virtue of whose sacrifice and intercession it has been imparted to us, sinful and guilty children of men. That being justified — Acquitted from the guilt of sin, and accounted righteous; by his grace — His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Romans 3:24-28; we should be made heirs — All who are justified being adopted into God’s family, born of God’s Spirit, and made his children, and therefore his heirs, Romans 8:17; according — Agreeably; to the hope of eternal life — With which we are inspired, and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2 Timothy 1:1; Titus 1:2.

4. But—Introducing the contrast between the depraved previous and the blessed after. Love—Literally, philanthropy; in the etymological sense of the word, love to man. Appeared—Made its glorious epiphany. Note on Titus 2:11. This refers not to the first preaching of the Gospel in Crete, but to the revelation of Christ at his advent to the world as Saviour of all that believe.

V. 5. Not by works-In this important passage the apostle presents us with a delightful view of our redemption. Herein we have,

1. The cause of it; not our works or righteousness, but "the kindness and love of God our Saviour." 2. The effects; which are, (1.) Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness. (2.) Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God.

3. The consummation of all;-that we might become heirs of eternal life, and live now in the joyful hope of it.

Verse 5. Not by works of righteousness] Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See Clarke’s note on “Ephesians 2:8”; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favour and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation.

By the washing of regeneration] dia loutrou paliggenesiav. Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it. By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err.

Verses 4-7. But after that the kindness — Crhstothv, the goodness, the benignity, kai filanqrwpia, and philanthropy, love toward man, of God our Saviour, appeared — Epefanh, was manifested, or shone forth, namely, through the preaching of the gospel. The Father is here called God our Saviour, as is evident from verse 6, where the same person is said to have poured out the Holy Ghost on believers, through Jesus Christ our Saviour. Indeed, the title of our Saviour justly belongs to the Father, because he formed the scheme of our salvation, and sent his Son into the world to accomplish it; on which account the title of Saviour is given to the Son likewise. Not by works of righteousness which we have done — The best of which were so defective and polluted by sin while we were in our unregenerate state, that, instead of meriting acceptance, they needed forgiveness. But according to his mercy — His compassion for us in our state of sin and misery, and his free, unmerited love; he saved us — From our state of ignorance and guilt, of depravity, weakness, and misery. Observe, reader, the apostle does not say, he will save us, but, he hath saved us, true believers in Christ being already enlightened, justified, and made new creatures, and therefore in a great measure saved. See on Ephesians 2:8; 2 Timothy 1:9. By the washing of regeneration — That is, by regeneration itself, the thing signified, and not merely by baptismal water, the outward and visible sign; which regeneration cleanses the soul from the filth of sin, (as water washes the body,) implying the renewing influences of the Holy Ghost: see on Ezekiel 36:25, 27; Ephesians 5:26, 27. Which he shed on us abundantly — Plousiwv, richly, through our believing with our heart unto righteousness, on Jesus Christ our Saviour — In virtue of whose sacrifice and intercession it has been imparted to us, sinful and guilty children of men. That being justified — Acquitted from the guilt of sin, and accounted righteous; by his grace — His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Romans 3:24-28; we should be made heirs — All who are justified being adopted into God’s family, born of God’s Spirit, and made his children, and therefore his heirs, Romans 8:17; according — Agreeably; to the hope of eternal life — With which we are inspired, and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2 Timothy 1:1; Titus 1:2.

Ver. 5. Not by works of righteousness which we have done. Good works being strongly enforced here, we are cautioned to forget them when performed, for we are saved by grace. The Lord himself will keep the record. According to his mercy he saved us. In other places we read, according to the riches of his glory, according to the fulness of the promises; the grace of God must never be circumscribed. By the washing of regeneration. Dia loutrou palig genesiav, which Mr. Joseph Mede, following Castellio, reads, by the washing of the new birth; preferable, it would seem, to the Vulgate and Montanus, copied in the English. Professor Coccejus, a little before Mede, wrote, renascentiæ; or the new birth. This reading distinguishes the entrance of the soul into a state of grace, often instantaneous, from the renewing of the Holy Ghost by sanctifying grace. The old registers used to read natus, born such a day; renatus, baptized such a day. Though we should not lower the virtue of sacraments, we must at the same time admit, that the twelve at Ephesus had received the baptism of water, but not that of the Holy Ghost, while the church in Cornelius’s house had received the Spirit prior to the baptism of water. Acts 19:6. 10:34. Without doubt the conscious mind, contemplating the glory of Christ by faith and prayer, experiences the divine change for which we devoutly pray in the sixth collect after Trinity sunday. After that, the inward man is renewed day by day.

5. Not… righteousness—It was not man’s righteousness, but his sin, that brought the Saviour and the plan of salvation. By works—Literally, out from works; as the outcome of works. We have done—The Greek is, literally, not by works in righteousness which we did; that is, did at the time we were potentially saved. He saved us—When? Not when we were converted, but when the love of God appeared at the advent of the Incarnate, (verse 4;) for appeared, have done, and saved, are all in the same tense, the Greek aorist, and all denote the same period of time. The whole work is conceptually viewed as completely done by Christ at his first coming. It is true, the vast process of our salvation is going on, and will not be completed until the second advent. Nevertheless, here as elsewhere, St. Paul’s aorist conceptually contemplates the entire process, through all its means and stages, as one great act. See notes on 2 Corinthians 5:14, and Romans 5:12. By—As an instrumental means used by Christ through his ministry. The washing—Or bath; either the bathing vessel or the act, which could be performed secularly, either by plunging into the water or by the application of water to the person. Of regeneration—Not a washing that consisted spiritually of regeneration; nor a washing that caused or effected regeneration; nor a washing necessarily simultaneous with regeneration; but a washing which was sign or seal of regeneration, as its intentional and appointed authentication. Just so (Romans 4:11) circumcision is called a “seal of righteousness.” It is a washing which implies regeneration. It is a sacrament; an “outward sign of an inward grace;” and the “outward sign” does assume that the “inward grace” already exists. In adults it is recognised as existing by faith; in infants, being quasi or virtual believers, as existing by the justifying power of the grace of Christ.

By the early fathers baptism was itself usually called regeneration. This was done either as using the sign for the thing signified, or as embracing both in one comprehensive term. Baptism was that external act of faith by which regeneration, as both an internal and external process, was completed. In this view the doctrine of “baptismal regeneration” is correct enough. But so external a use of the word regeneration tends to produce a superstitious trust in the mechanical act of baptism, as if it were a saving process, or an absolute condition of salvation. Yet it is in a good sense true that baptism, when rightly performed, does save us. See note on 1 Peter 3:21. Renewing—We view the washing of regeneration as covering the negative side of our sanctification, namely, the cleansing from sin; and renewing, the positive side, the empowering and invigorating the soul to active holiness. Both these are, indeed, ordinarily included under the term regeneration.

Verse 6. Which he shed on us abundantly] ou execeen. Which he poured out on us, as the water was poured out on them in baptism, to which there is here a manifest allusion; but as this was sometimes only sprinkled on the person, the heavenly gift was poured out, not in drops, but plousiwv, richly, in great abundance.

Through Jesus Christ] Baptism is nothing in itself; and there had been no outpouring of the Holy Spirit, had there been no saving and atoning Christ. Through him alone all good comes to the souls of men.

Verses 4-7. But after that the kindness — Crhstothv, the goodness, the benignity, kai filanqrwpia, and philanthropy, love toward man, of God our Saviour, appeared — Epefanh, was manifested, or shone forth, namely, through the preaching of the gospel. The Father is here called God our Saviour, as is evident from verse 6, where the same person is said to have poured out the Holy Ghost on believers, through Jesus Christ our Saviour. Indeed, the title of our Saviour justly belongs to the Father, because he formed the scheme of our salvation, and sent his Son into the world to accomplish it; on which account the title of Saviour is given to the Son likewise. Not by works of righteousness which we have done — The best of which were so defective and polluted by sin while we were in our unregenerate state, that, instead of meriting acceptance, they needed forgiveness. But according to his mercy — His compassion for us in our state of sin and misery, and his free, unmerited love; he saved us — From our state of ignorance and guilt, of depravity, weakness, and misery. Observe, reader, the apostle does not say, he will save us, but, he hath saved us, true believers in Christ being already enlightened, justified, and made new creatures, and therefore in a great measure saved. See on Ephesians 2:8; 2 Timothy 1:9. By the washing of regeneration — That is, by regeneration itself, the thing signified, and not merely by baptismal water, the outward and visible sign; which regeneration cleanses the soul from the filth of sin, (as water washes the body,) implying the renewing influences of the Holy Ghost: see on Ezekiel 36:25, 27; Ephesians 5:26, 27. Which he shed on us abundantly — Plousiwv, richly, through our believing with our heart unto righteousness, on Jesus Christ our Saviour — In virtue of whose sacrifice and intercession it has been imparted to us, sinful and guilty children of men. That being justified — Acquitted from the guilt of sin, and accounted righteous; by his grace — His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Romans 3:24-28; we should be made heirs — All who are justified being adopted into God’s family, born of God’s Spirit, and made his children, and therefore his heirs, Romans 8:17; according — Agreeably; to the hope of eternal life — With which we are inspired, and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2 Timothy 1:1; Titus 1:2.

6. Which—Refers not to washing, but to Holy Ghost. Spiritually, our regeneration is wrought by the shedding, or affusion, of the Holy Ghost; by parity, corporeally, we are regenerated by the affusion of the baptismal element. If baptism by water is duly to picture and symbolize God’s baptism by the Holy Spirit, the water must be shed by affusion on us. Abundantly—Literally richly, not only in quantity but in affluent value and gracious liberality.

Verse 7. That, being justified by his grace] Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory. Should be made heirs] The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See note on Galatians 4:6, 7.

Verses 4-7. But after that the kindness — Crhstothv, the goodness, the benignity, kai filanqrwpia, and philanthropy, love toward man, of God our Saviour, appeared — Epefanh, was manifested, or shone forth, namely, through the preaching of the gospel. The Father is here called God our Saviour, as is evident from verse 6, where the same person is said to have poured out the Holy Ghost on believers, through Jesus Christ our Saviour. Indeed, the title of our Saviour justly belongs to the Father, because he formed the scheme of our salvation, and sent his Son into the world to accomplish it; on which account the title of Saviour is given to the Son likewise. Not by works of righteousness which we have done — The best of which were so defective and polluted by sin while we were in our unregenerate state, that, instead of meriting acceptance, they needed forgiveness. But according to his mercy — His compassion for us in our state of sin and misery, and his free, unmerited love; he saved us — From our state of ignorance and guilt, of depravity, weakness, and misery. Observe, reader, the apostle does not say, he will save us, but, he hath saved us, true believers in Christ being already enlightened, justified, and made new creatures, and therefore in a great measure saved. See on Ephesians 2:8; 2 Timothy 1:9. By the washing of regeneration — That is, by regeneration itself, the thing signified, and not merely by baptismal water, the outward and visible sign; which regeneration cleanses the soul from the filth of sin, (as water washes the body,) implying the renewing influences of the Holy Ghost: see on Ezekiel 36:25, 27; Ephesians 5:26, 27. Which he shed on us abundantly — Plousiwv, richly, through our believing with our heart unto righteousness, on Jesus Christ our Saviour — In virtue of whose sacrifice and intercession it has been imparted to us, sinful and guilty children of men. That being justified — Acquitted from the guilt of sin, and accounted righteous; by his grace — His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Romans 3:24-28; we should be made heirs — All who are justified being adopted into God’s family, born of God’s Spirit, and made his children, and therefore his heirs, Romans 8:17; according — Agreeably; to the hope of eternal life — With which we are inspired, and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2 Timothy 1:1; Titus 1:2.

7. That—In order that. Commentators differ as to whether it depends upon shed or upon saved. By the former (Huther, Wiesinger, and Alford) the Holy Spirit is shed upon us in order to our heirship, etc. But that is tracing the grand result described in this verse to too special a point in the process described in verses 4-6. Make that depend upon saved, and verse 7 describes the divine outcome of the whole process. We, then, are saved, by means described in verses 5, 6, in order that we might be heirs of hope and glory. Being justified—As Alford notes, this may be rendered having been justified, and so be referred back to our first pardon. Or, better, we may identify it with the “justifieth” of Romans 8:33, by which God continuously exonerates the faithful believer from charges of guilt and condemnation. Heirs—What kind of heirs? Heirs (as divinely defined in the following clause) according to the hope not of a mere temporal patrimony, but of eternal life.

Concluding Directions Official and Personal, 8-15.

V. 8. Be careful to excel in good works-Though the apostle does not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful-Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them: because, though they are not the ground of our reconciliation with God, yet they are amiable and honourable to the Christian profession.

And profitable to men-Means of increasing the everlasting happiness both of ourselves and others.

Verse 8. This is a faithful saying] pistov o logov. This is the true doctrine; the doctrine that cannot fail.

And these things I will] kai peri toutwn boulomai de diabebaiousqai. And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up:—

1. The ruined state of man, both in soul and body.

2. The infinite goodness of God which devised his salvation.

3. The manifestation of this goodness, by the incarnation of Jesus Christ.

4. The justification which they who believed received through his blood.

5. The mission of the Holy Spirit, and the purification of the heart by his influence.

6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity.

7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called.

8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God’s infinite kindness, by and through Christ Jesus. They which have believed in God] All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God. These things are good and profitable] They are good in themselves, and calculated to promote the well-being of men.

Verse 8. This is a faithful saying — A saying of infallible truth and infinite importance; (see on 1 Timothy 1:15;) and these things I will that thou affirm constantly — Boulomai se diabebaiousqai, I will that thou strenuously, zealously, and continually assert, as a matter of unspeakable moment; that they who have believed in the living and true God — Or rather, who have believed God, (as the words oi pepisteukotev tw Qew signify,) namely, with respect to the revelation which he has made of his will; might be careful — Ina frontizwsi, may think, consider, contrive, prepare, and take care; to maintain — Greek, proistasqai, to excel, take the lead, and go before others; in good works — Of all kinds which they have ability and opportunity to perform, namely, works of piety toward God, and of justice and mercy for the good of men. Though the apostle does not lay these for the foundation of men’s confidence and hope of eternal life, yet he brings them in, as we see here and elsewhere, in their proper place, and then mentions them, not slightly, but as affairs of great importance. He insists that all believers should fix their thoughts upon them, use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them, because, though they do not procure our reconciliation with God, yet they are good — Kala, amiable and honourable, as the word means, namely, to the Christian profession, and bring glory to God; and are profitable to men — To those who do them, and to those who are the objects of them: to the former, as being the means of exercising, and thereby increasing, their grace, and preparing them for a greater reward in the everlasting kingdom of their God and Saviour; and to the latter, as lessening their miseries and increasing their happiness in a variety of ways.

Ver. 8. These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These are the only proofs to the world, that the deity dwells in our hearts, and the only way to gain the world to believe that Christ is sent of God to save us from our sins. John 17:20.

Verse 8 tells Titus what he must do; verse 9, what he must avoid; verses 9, 10, how he must deal with inveterate heretics.

8. This… saying—Trustworthy is the statement; namely, the statement of 5-7. Affirm constantly—As the sum and substance of that Gospel which the errorists oppose, but which Crete must be made to hear and believe. That—In order that. Titus’s constant affirmation of the Gospel aims at the end of reforming and saving men. The purpose of the doctrine is, to transform the pagan and the Jew to holy Christians. Maintain good works—By shunning the prevalent Cretan vices, and exhibiting all the Christian virtues. Profitable unto men—Making them holy and happy.

Verse 9. Avoid foolish questions, and genealogies] In these the Jews particularly delighted; they abounded in the most frivolous questions; and, as they had little piety themselves, they were solicitous to show that they had descended from godly ancestors.

Of their frivolous questions, and the answers given to them by the wisest and most reputable of their rabbins, the following is a specimen:— Rabbi Hillel was asked: Why have the Babylonians round heads? To which he answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit.

Q. Why are the eyes of the Tarmudians so soft?

A. Because they inhabit a sandy country.

Q. Why have the Africans broad feet?

A. Because they inhabit a marshy country.

See more in Schoettgen.

But ridiculous and trifling as these are, they are little in comparison to those solemnly proposed and most gravely answered by those who are called the schoolmen. Here is a specimen, which I leave the reader to translate:—

Utrum essent excrementa in Paradiso? Utrum sancti resurgent cum intestinis? Utrum, si deipara fuisset vir, potuisset esse naturalis parens Christi?

These, with many thousands of others, of equal use to religion and common sense, may be found in their writings. See the Summa of Thomas Aquinas, passim. Might not the Spirit have these religious triflers in view, rather than the less ridiculous Jews? See Clarke’s notes on “1 Timothy 1:4”; “2 Timothy 2:23”.

Contentions, and strivings about the law] Of legal contentions, and different and conflicting decisions about the meaning of particular rites and ceremonies, the Talmud is full.

Verse 9. But avoid foolish questions — Questions of no consequence; and genealogies — See on 1 Timothy 1:4; 2 Timothy 2:23; and contentions, &c., about the law — About the observance of the ceremonial law, or some little things contained therein; for they are unprofitable, &c. — Not only consuming to no purpose that time which is capable of being much better improved, but also tending to discompose men’s minds, to alienate the affections of Christians from each other, and to render them indifferent to the proper duties of life.

9. But, introduces the contrast of the unprofitable to the profitable of the last verse. These foolish questions, etc., (note 2 Timothy 2:23,) are the reverse of the above faithful saying. Genealogies—Note, 1 Timothy 1:4. By them we cannot be saved, (verse 5,) nor justified, nor (verse 7) made heirs. They amuse, bewilder, demoralize, and destroy.

V. 10. An heretic (after a first and second admonition) reject-Avoid, leave to himself. This is the only place, in the whole scripture, where this word heretic occurs; and here it evidently means, a man that obstinately persists in contending about "foolish questions," and thereby occasions strife and animosities, schisms and parties in the church. This, and this alone, is an heretic in the scripture sense; and his punishment likewise is here fixed. Shun, avoid him, leave him to himself. As for the Popish sense, "A man that errs in fundamentals," although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.

Verse 10. A man that is a heretic] Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, &c., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings.

After the first and second admonition, reject] Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then-burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, paraitou. Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on Acts 5:17; 24:14, where the word heresy is particularly explained.

Verses 10, 11. A man that is a heretic — Greek, airetikon, a party or schism-maker, namely, in the church, among the true, genuine people of God; or one that causes divisions among those that are united in Christian fellowship; see on Romans 16:17; after the first and second admonition — From thee and the elders of the church, given with proper solemnity; reject — Avoid, and declare him unfit to be any longer looked upon as a member of your community. “This is the only place in the whole Scripture where this word heretic occurs; and here it evidently means a man that obstinately persists in contending about foolish questions, and thereby occasions strifes and animosities, schisms and parties, among the faithful. This, and this alone, is a heretic in the Scripture sense. And his punishment likewise is here fixed. Shun, avoid, leave him to himself, have no fellowship with him. As for the Popish sense of the word, ‘A man that errs in fundamentals,’ although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.” — Wesley. Knowing that such a one — Who is so fond of his own darling notions, that he will ruin the peace of the church: and will not submit to thy remonstrances, and those of the wiser and better part of the society; is subverted — Or perverted, as exestraptai maybe properly rendered; and sinneth — In making such obstinate efforts to diffuse his notions, and form a party to himself; being condemned of himself — Convinced in his own conscience that he acts wrong, as he cannot but see it to be evil to cause strife, animosity, contention, and disunion among those that fear God, and were, before he thus troubled them, united in Christian love. “In the first age, when the doctrines of the gospel were delivered by the apostles in person, under the guidance of inspiration, and when the true meaning of the doctrines was not liable to any doubt, because it was ascertained by the apostles themselves, if any teacher taught differently from them, and made a party in the church in opposition to them, he must have done these things contrary to his conscience, either from the love of money, or the lust of power, or from an immoderate propensity to sensual pleasures.” — Macknight; who observes further, “This method of treating heretics is worthy of attention; for the Spirit of God doth not order heretics to be banished, and their goods confiscated; far less doth he order them to be imprisoned, tortured, and burned, if they will not retract their errors. He doth not even give allowance to rail at or speak evil of them. Such methods of treating heretics never proceeded from the college of the apostles, but from the synagogue of Satan. To disown a wicked man as a Christian brother, and to avoid all familiar society with him, and to cast him out of the church by a public sentence of excommunication, is what the church and every society hath a right to do, agreeably to our Lord’s rule, (Matthew 18:15, 17,) and is all that should be done in such a case.”

Ver. 10, 11. A man that is a heretic, one who follows his own opinion, after the first and second admonition, reject. If fair arguments, if the weight of antiquity will not gain him, he is proud; he loves that notion better than all the other doctrines of revelation. He will only trouble and misguide the simple. Novelty in doctrine we mostly find is nothing when the novelty is gone.

10. A heretic—A maintainer of the above profitless dogmas, yet in the Church, seeking to form a party. Admonition—That his are not Christian doctrines, and that the Christian Church is not the place for their propagation. Reject—Rather, abandon, let alone. And as the Church is supposed to follow its bishop, the Church will leave him to his own fellowship.

V. 11. Such an one is perverted-In his heart, at least. And sinneth, being self-condemned-Being convinced in his own conscience that he acts wrong.

Verse 11. Is subverted] Is turned out of the way in which he may be saved, and consequently sinneth-enters into that way that leads to destruction.

Being condemned of himself.] This refers to the Judaizing teacher, who maintained his party and opinions for filthy lucre’s sake. He was conscious of his own insincerity; and that he proclaimed not his system from a conscientious love of truth, but from a desire to get his livelihood. Were the Church in all countries, whether established by law or unestablished, strictly scrutinized, multitudes of heretics of this kind would be found. And perhaps this is the only bad sense in which the word should be understood.

Verses 10, 11. A man that is a heretic — Greek, airetikon, a party or schism-maker, namely, in the church, among the true, genuine people of God; or one that causes divisions among those that are united in Christian fellowship; see on Romans 16:17; after the first and second admonition — From thee and the elders of the church, given with proper solemnity; reject — Avoid, and declare him unfit to be any longer looked upon as a member of your community. “This is the only place in the whole Scripture where this word heretic occurs; and here it evidently means a man that obstinately persists in contending about foolish questions, and thereby occasions strifes and animosities, schisms and parties, among the faithful. This, and this alone, is a heretic in the Scripture sense. And his punishment likewise is here fixed. Shun, avoid, leave him to himself, have no fellowship with him. As for the Popish sense of the word, ‘A man that errs in fundamentals,’ although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.” — Wesley. Knowing that such a one — Who is so fond of his own darling notions, that he will ruin the peace of the church: and will not submit to thy remonstrances, and those of the wiser and better part of the society; is subverted — Or perverted, as exestraptai maybe properly rendered; and sinneth — In making such obstinate efforts to diffuse his notions, and form a party to himself; being condemned of himself — Convinced in his own conscience that he acts wrong, as he cannot but see it to be evil to cause strife, animosity, contention, and disunion among those that fear God, and were, before he thus troubled them, united in Christian love. “In the first age, when the doctrines of the gospel were delivered by the apostles in person, under the guidance of inspiration, and when the true meaning of the doctrines was not liable to any doubt, because it was ascertained by the apostles themselves, if any teacher taught differently from them, and made a party in the church in opposition to them, he must have done these things contrary to his conscience, either from the love of money, or the lust of power, or from an immoderate propensity to sensual pleasures.” — Macknight; who observes further, “This method of treating heretics is worthy of attention; for the Spirit of God doth not order heretics to be banished, and their goods confiscated; far less doth he order them to be imprisoned, tortured, and burned, if they will not retract their errors. He doth not even give allowance to rail at or speak evil of them. Such methods of treating heretics never proceeded from the college of the apostles, but from the synagogue of Satan. To disown a wicked man as a Christian brother, and to avoid all familiar society with him, and to cast him out of the church by a public sentence of excommunication, is what the church and every society hath a right to do, agreeably to our Lord’s rule, (Matthew 18:15, 17,) and is all that should be done in such a case.”

Ver. 10, 11. A man that is a heretic, one who follows his own opinion, after the first and second admonition, reject. If fair arguments, if the weight of antiquity will not gain him, he is proud; he loves that notion better than all the other doctrines of revelation. He will only trouble and misguide the simple. Novelty in doctrine we mostly find is nothing when the novelty is gone.

11. Subverted—He has ceased to be a believer, and has become, perhaps, a Gnostic. He has gone over from St. Paul to Simon Magus. He has ceased to be a true Christian, and has become a true Cretan. Condemned of himself—By his persistent maintenance of his heresy he pronounces his own anti-Christianity. He is, therefore, self-defined and self-judged. You need not utter any excommunication nor any anathema, he is condemned of himself.

V. 12. When I shall send Artemas or Tychicus-To succeed thee in thy office. Titus was properly an evangelist, who, according to the nature of that office, had no fixed residence; but presided over other elders, wherever he travelled from place to place, assisting each of the apostles according to the measure of his abilities.

Come to me to Nicopolis-Very probably not the Nicopolis in Macedonia, as the vulgar subscription asserts: (indeed, none of those subscriptions at the end of St. Paul's epistles are of any authority:) rather it was a town of the same name which lay upon the sea-coast of Epirus.

For I have determined to winter there-Hence it appears, he was not there yet; if so, he would have said, to winter here. Consequently, this letter was not written from thence.

Verse 12. When I shall send Artemas-or Tychicus] These were either deacons or presbyters, which the apostle intended to send to Crete, to supply the place of Titus. Who Artemas was we know not; he is not mentioned in any other place in the New Testament. Tychicus was a native of Asia, as we learn from Acts 20:4, where see the note. Be diligent to come unto me to Nicopolis] Nicopolis was a city of Epirus, on the gulf of Ambracia, near to Actium, which Augustus built in commemoration of his victory over Mark Antony. There was another Nicopolis in Thrace, at the entrance of Macedonia, on the river Nessus; but the former is supposed to be the place here intended. For I have determined there to winter.] Hence the apostle was at liberty, seeing his spending the winter at this or at any other practicable place depended on his own determination. It was probably now pretty late in the autumn, and the apostle was now drawing near to Nicopolis; for he certainly was not yet arrived, else he would not have said, I have determined ekei, THERE, to winter.

Verse 12. When I shall send Artemas to thee, or Tychicus — To succeed thee in thy office; be diligent to come unto me — Tychicus is often mentioned in St. Paul’s epistles, but of Artemas we know nothing: only from this passage it appears that he was a faithful and able teacher, and fit to supply Titus’s place in Crete. At Nicopolis — There was a city of this name in Macedonia, on the confines of Thrace; also one in Epirus, and another in Pontus. The one in Epirus was built opposite to Actium, and named Nicopolis, or the city of victory, in memory of the victory which Augustus obtained over Antony and Cleopatra. It is probable that this was the Nicopolis here referred to: many think the Nicopolis in Macedonia was intended. For I have determined to winter there — This manner of speaking shows that the apostle was at liberty when he wrote this epistle, and consequently that it was written in the interval between his first and second imprisonment, and not from Nicopolis; for he was not there when he wrote it, but only expected to be there by and by. See the preface.

12. Artemas—Though named, and probably sent, for this high mission as superintendent of Crete in Timothy’s place, he is nowhere else in the epistle mentioned. Tradition makes him to have been bishop of Crete. Tychicus was probably sent to Ephesus to fill the place of Timothy while the latter was visiting the apostle. See note on 2 Timothy 4:12. So that a substitute was provided both for Timothy at Ephesus, and for Titus at Crete, on their leaving. Nicopolis—Signifying victory-city, was a favourite name bestowed upon a number of cities; but scholars are generally agreed that this

Nicopolis was the city founded at Actium by Augustus as a monument of the victory by which he became emperor of Rome and sole master of the civilized world. This took place about thirty years before St. Paul gathered his little apostolic band within its walls. It was situated on the western shore of Epirus in Greece, and looked out over the Adriatic Sea towards the Italy and the Rome over which the spot had made Augustus the lord. On its northwest it looked towards the Illyricum where Paul had preached, and the Dalmatia which Titus soon visited. The city was now prosperous, and its easy communication with the various points of the world rendered it a promising rallying point for Christian missions. Here, probably, Paul was projecting a system of Christian enterprise, and for this purpose invited Titus and Timothy to be on hand. Whether the assemblage took place we know not. Probably Paul was there apprehended and taken to Rome and martyrdom. Winter—2 Timothy 4:24. Bring—Rather, send or forward on their journey. Titus should, as superintendent of Crete, see that these apostolic evangelists should be provided with travelling expenses for their journey. Zenas—Contraction of Zenodorus, (gift of Jove,) as Apollos is contraction of Apollodorus, (gift of Apollo.) See our vol. ii, p.

11. The lawyer—A professed master of either Jewish or of Roman law. Apollos—This is the last mention of this “eloquent man,” and fully shows that he was faithful to Christ and to Paul to the last. See notes on Acts 18:24-28.

V. 13. Send forward Zenas the lawyer-Either a Roman lawyer or an expounder of the Jewish law.

Verse 13. Bring Zenas the lawyer] This person is only mentioned in this place; whether he was a Jewish, Roman, or Greek lawyer, we cannot tell. And Apollos] Of this person we have some valuable particulars in Acts 18:24; 1 Corinthians 1:12; 3:5, 6; 4:6. Either St. Paul had left these at Crete when he visited that island, or he had heard that, in their evangelical itinerancy, they were about to pass through it. On their journey diligently] Afford them the means to defray their expenses. The Churches through which these evangelists passed, bore their expenses from one to the other. See 3 John 1:6.

Verses 13-15. Bring — Or send forward; Zenas the lawyer — Zenas is mentioned in this passage only, and called nomikon, the lawyer, because, according to Jerome’s interpretation, which is also that of Dr. Benson, he had formerly been a teacher of the law among the Jews; see Matthew 22:35, where the same appellation is given to one of that profession. He might possibly, however, as others think, be a Roman lawyer; and Apollos — It is probable that Zenas and Apollos were to pass through Crete, either in their way to the apostle, or to some place whither he had sent them. He therefore desired Titus to help them forward on their journey by supplying them with such necessaries as they were in want of, that they might not be retarded. And let ours also — All our brethren in Crete, whether ministers or private members of the church; learn — By thy admonition and example; to maintain good works — Works of charity and bounty; for necessary uses — For the relief of the poor brethren, that they may not want any necessary; that they — The Cretian believers; be not unfruitful — Unserviceable to those among whom they dwell. Perhaps, at some former period, they had not assisted Zenas and Apollos as they ought to have done. Greet them that love us in the faith — That is, for the faith’s sake, and with such a love as Christianity requires.

Ver. 13. Bring Zenas the lawyer, and Apollos on their journey. The former had left the bar to plead in the sanctuary. The other was eminent for his eloquence. Acts 18:24. Let nothing be wanting to them. The Cretians were able to supply all travelling expenses. Christianity must have become strong in that island, or they could not have spared three such able men.

12-15. These closing personal directions, if not written by St. Paul, must have been fabricated by a forger with great particularity, to make the letter appear to be his.

V. 14. And let ours-All our brethren at Crete.

Learn-Both by thy admonition and example. Perhaps they had not before assisted Zenas and Apollos as they ought to have done. NOTES ON ST. PAUL'S EPISTLE

TO PHILEMON.

Onesimus, a servant to Philemon, an eminent person in Colosse, ran away from his master to Rome. Here he was converted to Christianity by St. Paul, who sent him back to his master with this letter. It seems, Philemon not only pardoned, but gave him his liberty; seeing Ignatius makes mention of him, as succeeding Timotheus at Ephesus.

THE LETTER HAS THREE PARTS:

I. The inscription, 1, 3

II. After commending Philemon's faith and love, 4-7 He desires him to receive Onesimus again, 8-21 And to prepare a lodging for himself, 22 III. The conclusion, 23-23

Verse 14. And let others also learn to maintain good works] There is something very remarkable in this expression. The words kalwn ergwn proistasqai, which we translate to maintain good works, occur also in Titus 3:8; and some think they mean, to provide for our own, and the necessities of others, by working at some honest occupation; and that this was necessary to be taught to the Cretans, let OURS also learn, &c., who were naturally and practically idle gluttons. Kypke observed that the words mean, 1. To be employed in good works. 2. To defend good works, and to recommend the performance of them. 3. To promote and forward good works; to be always first in them.

For necessary uses] That they may be able at all times to help the Church of God, and those that are in want.

That they be not unfruitful.] As they must be if they indulge themselves in their idle, slothful disposition.

Verses 13-15. Bring — Or send forward; Zenas the lawyer — Zenas is mentioned in this passage only, and called nomikon, the lawyer, because, according to Jerome’s interpretation, which is also that of Dr. Benson, he had formerly been a teacher of the law among the Jews; see Matthew 22:35, where the same appellation is given to one of that profession. He might possibly, however, as others think, be a Roman lawyer; and Apollos — It is probable that Zenas and Apollos were to pass through Crete, either in their way to the apostle, or to some place whither he had sent them. He therefore desired Titus to help them forward on their journey by supplying them with such necessaries as they were in want of, that they might not be retarded. And let ours also — All our brethren in Crete, whether ministers or private members of the church; learn — By thy admonition and example; to maintain good works — Works of charity and bounty; for necessary uses — For the relief of the poor brethren, that they may not want any necessary; that they — The Cretian believers; be not unfruitful — Unserviceable to those among whom they dwell. Perhaps, at some former period, they had not assisted Zenas and Apollos as they ought to have done. Greet them that love us in the faith — That is, for the faith’s sake, and with such a love as Christianity requires.

14. Ours—Our Christian converts; who should learn to be liberal contributors as well as Titus. Good works for necessary uses— Benevolent contributions to necessary expenses. Unfruitful— Unproductive of benefit to the Church and world. He who is fruitful in holy emotions and holy professions should never be barren in liberal benefactions.

Verse 15. All that are with me] He means his companions in the ministry. Salute thee.] Wish thee well, and desire to be affectionately remembered to thee.

Greet them that love us in the faith,] All that love us for Christ’s sake, and all that are genuine Christians.

Grace be with you] May the Divine favour be your portion for ever. Some MSS. read, The grace of the Lord be with you all; others, The grace of God be with you all; and one, Grace be with THY spirit, as if the greeting was sent to Titus only, whereas the others send it to the whole Church at Crete.

Amen.] This is wanting in ACD, and some others.

The subscriptions are, as usual, various. Those of the VERSIONS are the following:—

The Epistle to Titus was written from Nicopolis; and sent by the hands of Zena and Apollo.-SYRIAC.

To the man Titus.-ÆTHIOPIC.

The end of the epistle: it was written from Nicopolis. Incessant and eternal praise be to the God of glory. Amen.-ARABIC.

Written in Nicopolis, and sent by Artemas, his disciple.-COPTIC. The Epistle to Titus is ended, who was the first bishop of the Church of the Cretans: and it was written from Nicopolis of Macedonia.-PHILOXENIAN SYRIAC.

There is no subscription in the VULGATE.

The MANUSCRIPTS are also various.

To Titus.-C, and Clarom.

That to Titus is completed: that to Philemon begins.-DEFG. To Titus, written from Nicopolis.-A.

To Titus, written from Nicopolis of Macedonia.-of the Macedonians.-From Nicopolis, which is a province of Macedonia.

Paul the apostle’s Epistle to Titus.

To Titus, ordained the first bishop of the Church of the Cretans: written from Nicopolis of Macedonia.-Common Greek Text.

To Titus, archbishop of Crete.-One of the Vienna MSS., written A. D. 1331.

THERE is not one of these subscriptions of any authority, and some of them are plainly ridiculous. We do not know that Titus was what we term bishop, much less that he was ordained bishop of Crete, as appointed to a particular see; and still less that he was the first bishop there. As to his being archbishop, that is the fiction of a time of deep darkness. That the epistle was written from some place near to Nicopolis, of Epirus, is very probable. That it was not written at Nicopolis is evident; and that this was not Nicopolis of Macedonia is also very probable. See the preface to this epistle for farther information on this point. And see a treatise by old Mr. Prynne entitled, The unbishoping of Timothy and Titus, 4to. Lond. 1636 and 1660, where, among many crooked things, there are some just observations.

Verses 13-15. Bring — Or send forward; Zenas the lawyer — Zenas is mentioned in this passage only, and called nomikon, the lawyer, because, according to Jerome’s interpretation, which is also that of Dr. Benson, he had formerly been a teacher of the law among the Jews; see Matthew 22:35, where the same appellation is given to one of that profession. He might possibly, however, as others think, be a Roman lawyer; and Apollos — It is probable that Zenas and Apollos were to pass through Crete, either in their way to the apostle, or to some place whither he had sent them. He therefore desired Titus to help them forward on their journey by supplying them with such necessaries as they were in want of, that they might not be retarded. And let ours also — All our brethren in Crete, whether ministers or private members of the church; learn — By thy admonition and example; to maintain good works — Works of charity and bounty; for necessary uses — For the relief of the poor brethren, that they may not want any necessary; that they — The Cretian believers; be not unfruitful — Unserviceable to those among whom they dwell. Perhaps, at some former period, they had not assisted Zenas and Apollos as they ought to have done. Greet them that love us in the faith — That is, for the faith’s sake, and with such a love as Christianity requires.

15. All… with me—Though Paul now calls Titus and others to him, there are a number with him. These were his retinue (see notes Acts 20:4, and 21:18) of fellow-labourers. They came and went by his direction. Love us—Christian acquaintances who specially cherished his remembrance. You all—Not all the Churches of Crete, but all the attendant labourers of Titus. It was a salutation from Paul’s retinue to Titus. The subscription affirming that the epistle was written from Nicopolis is clearly erroneous, as is shown by the word there in verse 12.