Imatges de pàgina
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His address and

CHAPTER I.

advice to Tlus.

ing, which is committed unto me according to the command-, not self-willed, not soon angry, not given to wine, no striker, h ment of God our Saviour:

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

5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and 9 ordain elders in every city, as I had appointed thee:

6 If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.

7 For a bishop must be blameless, as the steward of God;

bi Thess. 2.4. 1 Tim. 11-i | Tim 1.1. & 2.3. & 4. 10 k 2 Cor.2. 13. & 7.13. & 8. 6,1523.12.19 Gal.23-11 Tim 1.2-m Rom. 1.12. 2 Cor. 4.13. 2 Pet.1.1.-n Eph. 12. Colt9. 1 Tim 12. 2 Tim 12-01 Cor 11 34-p Or, left undone.-g Aera 14. 2. 2 Tim. 2.2.-r1 Tim. 3. 2, &c. -8 1 Tim.3 12 Tim.3. 4, 12-u Matt 24.45.

into his Church. But if thus to vindicate himself was at all necessary, why was it not done in his epistle to the Romans, the grand object of which was to prove, that the Gentiles came legally into the Church on believing in Christ, without subwitting to circumcision; or being laid under obligation to observe the rites and ceremonies of the Jewish law? This reason seems too fanciful. It is very likely, that in the use of the phrase, the apostle had no particular design; for, according to him, he who is the servant of Christ, is the servant of God; and he who is God's servant, is also the servant of Christ. The faith of God's elect] The Christians, who were now chosen in the place of the Jews; who, for their obstinate rejection of the Messiah, were reprobated; i. e. cast out of the Divine favour.

The acknowledging of the truth) For the propagation of that truth, or system of doctrines, which is calculated to promote godliness, or a holy and useful life.

2. In hope of eternal life] In expectation of a state of being and well-being, which should last through eternity, when time should be no more. This includes not only the salvation of the soul, and its eternal heatification; but also the resurrec tion of the body. This was a point but ill understood, and not very clearly revealed under the Mosaic law: but it was fully revealed under the Gospel; and the doctrine illustrated by the

resurrection and ascension of Christ.

Which God, that cannot lie, promised] We have often seen that the phrase, the foundation of the world, means the Jewish economy: and before the foundation of the world; the times antecedent to the giving of the law. This is evidently the meaning here.-See 2 Tim. i. 9, 10, 11.

Supposing the word atovy, in this verse, to signify eternal, says Dr. Macknight, the literal translation of po xpavov avior, would be, before eternal times: but that being a contradiction in terms, our translators, contrary to the propriety of the Greek language, have rendered it, before the world began; as Mr. Locke observes on Rom. xvi. 25. The true literal translation is, before the secular times, referring as to the Jewish jubilees, by which times were computed among the Hebrews, as among the Gentiles they were computed by generations of men. Hence, Coloss. i. 26. the mystery which was kept hid, ano Twv atwvwv, kaι anо Twv yevεov, from the ages, and from the generations, signifles the mystery which was kept hid from the Jews and from the Gentiles.

not given to filthy lucre:

8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

9Holding fast the faithful word bas he had been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

10 For there are many unruly and vain talkers and deceivers, especially they of the circumcision:

11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. 1 Cor. 4. 1, 2-v Lev. 10.9. 1 Tim.3.3, Eph. 5.18 - 1 Tim. 3.3,9 1 Pet. 5.2x1 Tim.3.2-y Or, good things.-7 Thess 2.15. 2 Tim. 1.13.- 1 Tim. 1. 1,5. & 4. 9 & 6.3 2 Tim.2.2-b Or, in teaching-e 1 Tim. 1. 10, & 6.3. 2 Tim. 4.3 Ch 2.1d1 Tim.1.6-e Rom. 16. 18-f Acts 1o. L-g Matt.23.14. 2 Tim.3.6-h1 Tim.6.5. visit, and evangelized an island of the first consequence, without its being mentioned by his historian Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident." That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul's first imprisonment at Rome, seems almost certain.

Set in order the things that are wanting] It appears from this, that the apostle did not spend much time in Crete; and that he was obliged to leave it before he had got the Church properly organized. The supplying of this defect, he tells Titus, he had confided to him, as one whose spiritual views coincided entirely with his own.

Ordain elders in every city) That thou mightest appoint, karasnags, elders, persons well instructed in Divine things, who should be able to instruct others, and observe and enforce the discipline of the Church. It appears that those who are called elders in this place, are the same as those termed bishops in ver. 7. We have many proofs, that bishops and elders were of the same order in the apostolic Church, though afterward they became distinct. Lord Peter King, in his view of the primitive Church, has written well on this subject.

In every city-Kara Todiv. This seems to intimate, that the apostle had gone over the whole of the hecatompolis, or hundred cities, for which this island was celebrated. Indeed it is not likely, that he would leave one, in which he had not preached Christ crucified.

6. If any be blameless] See the notes on 1 Tim. iii. 2, &c. Having faithful children] Whose family is converted to God. It would have been absurd to employ a man to govern the Church, whose children were not in subjection to himself: for, it is an apostolic maxim, that he who cannot rule his own house, cannot rule the Church of God. 1 Tim. iii. 5.

7. Not self-willed] Mn avladŋ; one who is determined to have his own way in every thing; setting up his own judg. ment to that of all others; expecting all to pay homage to his understanding. Such a governor in the church of God can do little good; and may do much mischief.

Not soon angry] Mn opyidov; not a choleric man; one who is irritable; who is apt to be inflamed on every opposi tion; one who has not proper command over his own temper.

8. A lover of hospitality] Piλoževov; a lover of strangers. See the note on 1 Tim. iii. 2. Instead of pλožɛvov, one MS. 3. But hath in due times] Kaipots idiots; in its own times. has pior@xov, a lover of the poor. That minister who See 1 Tim. ii. 6. Gal. iv. 4. Eph. i. 10. ii. 7. God caused the neglects the poor, but is frequent in his visits to the rich, Gospel to be published in that time, in which it could be pub-knows little of his Master's works; and has little of his Maslished with the greatest effect. It is impossible that God should prematurely hasten, or causelessly delay, the accomplishment of any of his works. Jesus was manifested precisely at the time in which that manifestation could best promote the glory of God, and the salvation of man.

Manifested his word] Tov Xoyor avrov, his doctrine, the doctrine of eternal life, by the incarnation, passion, death, and resurrection, of Jesus Christ.

Which is committed unto me] That is, to preach it among the Gentiles.

According to the commandment of God our Saviour] This evidently refers to the commission which he had received from Christ.-See Acts ix. 15. He is a chosen vessel unto Me, to bear My name before the Gentiles. For, I have appeared unto thee for this purpose, to make thee a minister and a wit ness of the things which thou hast seen; and of those things in the which I will appear unto thee: delivering thee from the people and froin the Gentiles, unto whom now I send thee; to open their eyes, to turn them from darkness to light, &c. Acts xxvi. 16, &c. This is the commandment; and, according to it, he became the apostle of the Gentiles.

ter's Spirit.

A lover of good men] Didayatov; a lover of goodness, or of good things in general.

Sober] Prudent in all his conduct. Just; in all his dealings. Holy; in his heart. Temperate; self-denying and abstemious in his food and raiment; not too nice on points of honour; nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.

9. Holding fast the faithful word] Conscientiously re. taining, and zealously maintaining, the true Christian doctrine, according to the instructions, or kara τny didaxny, according to the institutions, form of sound doctrine, or confession of faith, which I have delivered to thee.

That he may be able by sound doctrine] If the doctrine be not sound, vain is the profession of it; and vain its influence. It is good to be zealously affected in a good thing: but zeal for what is not of God, will do no good to the souls of men; how sincere soever that zeal may be.

To exhort] Them to hold the faith, that they may persevere. And to convince] Refute the objections, confound the sophistry, and convert the gainsayers; and thus defend the

10. There are many unruly] Persons who will not receive the sound doctrine, nor come under wholesome discipline. Vain talkers] Empty boasters of knowledge, rights, and particular privileges; all noise, empty parade, and no work.

God our Saviour.-As the commission was given by Jesus Christ alone; the Person, whom he terms here God our Satruth. viour, must be Jesus Christ only and this is another proof, that St. Paul believed Jesus Christ to be God. This eternal life God had promised in a comparatively obscure way, before the foundation of the world, the Jewish dispensation; but now, under the Gospel, he had made it manifest; produced it with all its brightness, illustrations, and proofs.

4. To Titus, mine own son] Him whom I have been the in strument of converting to the Christian faith; and in whom, in this respect, I have the same right as any man can have in his own begotten son.--See the Preface; and see on 1 Tim. i. 2. 5. For this cause left I thee in Crete.] That St. Paul had been in Crete, though no where else intimated, is clear from this passage. That he could not have made such an important

Deceivers) Of the souls of men by their specious pretensions. They of the circumcision] The Judaizing teachers, who maintained the necessity of circumcision, and of observing the rites and ceremonics of the Mosiac law, in order to the perfect. ing of the Gospel.

11. Whose mouths must be stopped] Unmask them at once exhibit them to the people; make manifest their ignorance and hypocrisy, and let them be confounded before the people whom they are endeavouring to seduce.

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12 One of themselves, even a prophet of their own, said, The Cretans are always liars, evil beasts, slow bellies.

13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

14 Not giving heed to Jewish fables, and "commandments of men, that turn from the truth.

i Acta 17.28-k 2 Cor. 13. 10. 2 Tim,4.2.-1 Ch.2.2.-m 1 Tim. 1.4.& 4.7. 2 Tim. 4.4.-n Isaiah 29. 13. Matt 15.9. Col.2.22

Subvert whole houses] Turn whole Christian families from the faith; attributing to the broad way, what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from

their sins.

12. One of themselves, even a prophet of their own] This was Epimenides, who was born at Gnossus, in Crete, and was reckoned by many the seventh wise man of Greece, in. stead of Periander, to whom that honour was by others denied. Many fabulous things are related of this poet, which are not proper to be noticed here. He died about 538 years before | the Christian era. When St. Paul calls him a prophet of their own, he only intimates that he was, by the Cretans, reputed a prophet. And, according to Plutarch, (in Solone,) the Cretans paid him divine honours after his death. Diogenes La ertius mentions some of his prophecies: beholding the fort of Munichia, which guarded the port of Athens, he cried out, "O, ignorant men! if they but knew what slaughters this fort shall occasion, they would pull it down with their teeth!" This prophecy was fulfilled several years after, when the king Antipater put a garrison in this very fort, to keep the Athenians in subjection.-See Diog. Laert. lib. i. page 73. Plato, de Legibus, lib. 2. says, that on the Athenians express ing great fear of the Persians, Epimenides encouraged them by saying, "That they should not come before ten years, and that they should return after having suffered great disasters." This prediction was supposed to have been fulfilled in the defeat of the Persians in the battles of Salamis and Marathon.

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towards Judaizing teachers,

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o Luke 11.39,40,41, Ron, 14.14,2). 1 Cor. F. 12. & 13.23, 55. 1 Tim. 436–p Ram M 23.-42 Tim. CA" Jude 4- kom 1.8 2 Tim. 2 S.- Or, void of jiskren

the wrath of God abides upon them. Their mind is cutte minated with impure and unholy images and idres; and their conscience is defiled with the guilt of sins already cons mitted against God.

16. They profess that they know God] He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine Næ were so full of pretensions to the knowledge of the tra God, as the Jews. They would not admit that any other pe ple could have this knowledge: nor did they believe that God ever did or ever would reveal Himself to any other peo ple: and that to give the law and the prophets to the Gentis, would be a profanation of the words of God. Hence they be came both proud, uncharitable, and intolerant: and in this dis position, they continue till the present day.

But in works they deny him] Their profession and pr tice were at continual variance. Full of a pretended i while utterly destitute of those works by which a gessita faith is accredited and approved. Dio Cassius represets Cesar as saying of his mutinous soldiers, Oropa Pyža exorras, eoya de Kedrov dpwrras. "Having the name of Bo mans, while they had the manners of the Gauls." How par are those words to the saying of the apostle!

Being abominable] Bocλvxrot. This word sometimes refers to unnatural lusts.

And disobedient] Arcicis; unpersuadable, unbelieving. and consequently disobedient. Characters remarkably p cable to the Jews through all their generations.

He predicted to the Lacedemonians and Cretans the captivi. ty to which they should, one day, be reduced by the Arca-like bad coin, deficient both in the weight and goodness of the dians. This took place under Euricrates, king of Crete, and Archidamus, king of Lacedæmon, vide Diog. Laert. lib. i. page 74, edit. Meibom.

It was in consequence of these prophecies, whether true or false, that his countrymen esteemned him a prophet; that he was termed avmp Orios, a divine man, by Plato: and that Cicero, De divin. lib. i. says, he was futura præsciens, et vaticinans per furorem. He knew future events, and prophesied under a divine influence." These things are sufficient to justify the epithet of prophet, given him here by St. Paul. It may be also remarked, that vates and poeta, prophet and poet, were synonymous terms among the Romans.

The Cretans are always liars] The words quoted here by the apostle are, according to St. Jerom, Socrates, Nicephorus, and others, taken from a work of Epimenides, now no longer extant, entitled Пept xpnoμov; Concerning Oracles. The words form a hexameter verse:

Unto every good work reprobate] Acoxtuoi: adulterate: metal; and without the proper sterling stamp; and cus quently, not current. If they did a good work, they did n do it in the spirit in which it should be performed. They ha the name of God's people; but they were counterfeit. The prophet said, Reprobate silver shall men call them,

1. Though the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words 3 the first epistle to Timothy; yet there are several cirenistan ces here, that are not so particularly noted in the other : sol every minister of Christ will do well to take himself master of both; they should be carefully registered in his mELAT], and engraven on his heart.

2. The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its founustie godliness for its rule; and eternal life for its object and He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to

Κρητες αεί ψευσαι, κακα θηρία, γαστέρες αρχαι.
The Cretans are always liars; destructive wild beasts; live either well or happily in time.
sluggish gluttons.

That the Cretans were reputed to be egregions liars, several of the ancients declare; insomuch that Kpniew, to act like a Cretan, signifies, to lie; and xpnovat kpnriopes, to deceive. The other Greeks reputed them liars, because they said that among them was the sepulchre of Jupiter, who was the highest object of the Greek and Roman worship. By telling this truth, which all others would have to pass for a lie, the Cretans showed that the object of their highest admiration was only a dead man.

Evil beasts] Ferocious and destructive in their manners. Slow bellies] Addicted to voluptuousness, idleness, and gluttony; sluggish or hoggish men."

13. This witness is true] What Epimenides said of them nearly 600 years before, continued still to be true. Their original character had undergone no moral change. Rebuke them sharply] Amorous; cuttingly, severely; show no indulgence to persons guilty of such crines.

That they may be sound in the faith] That they may re ceive the incorrupt doctrine; and illustrate it by a holy and

useful life.

and iv. 7.

14. Not giving heed to Jewish fables] See on 1 Tim. i. 4. Commandments of men] The injunctions of the scribes and Pharisees, which they added to the law of God.

That turn from the truth] For, such persons made the word of God of none effect by their traditions. Sometimes the verb aros pepopal signifies, to be averse from, slight, or despise. So here, the persons in question despised the truth, and taught others to do the same.

15. Unto the pure all things are pure] This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian, every kind of meat, proper for human nourishment, is pure, is law ful; and may be used without scruple. This our Lord had long before decided.-See on Luke xi. 39-41.

But unto them that are defiled] In their consciences; and unbelieving, ami5015, unfaithful both to offered and received grace; nothing is pure; they have no part in Christ, and

3. There is one subject in this chapter not sufficienty tended to by those who have the authority to appoint rom ecclesiastical offices; none should be thus appointed whos not able, by sound doctrine, both to exhort and contin gainsayers. The powers necessary for this are partly ral, partly gracious, and partly acquired. 1. If a mate not good natural abilities, nothing but a miracle from renes can inake him a proper preacher of the Gospel : and to mast a man a Christian niinister, who is unqualined for any fes tion of civil life, is sacrilege before God. 2. If the grace af tid do not communicate ministerial qualifications, no natureles however splendid, can be of any avail. To be a successit! Christian minister, a man must feel the worth of unmistak souls in such a way as God only can show it, in order to spe and be spent in the work. He who has never passed throngs the travail of the soul in the work of regeneration in last heart, can never make plain the way of salvation to os 3. He who is employed in the Christian ministry should e rate his mind in the most diligent manner; he can learn nor know too much. If called of God to be a pres her, and without such a call he had better be a galley-slave, be wid be able to bring all his knowledge to the assistance and sorces of his ministry. If he have human learning, so tort le better; if he be accredited, and appointed by those who hate authority in the church, it will be to his advantage; tai se human learning, no ecclesiastical appointment, no mode of r dination, whether Popish, Episcopal, Protestant, or Presort rian, can ever supply the Divine unction, without which be never can convert, and build up the souls of men. The per of the flock must be faint and languishing, when it is act for mated by the heavenly zeal of the pastor: they must be blad if he be not enlightened; and their faith must be waveri when he can neither encourage nor defend it

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4. In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay a piety, but also a corruption of religion. No man is a tre Christian minister who has not grace, gifts, and fruit if `have the grace of God, it will appear in his holy life and gof conversation. If, to this, he add genuine abilities, he will give full proof of his ministry; and if he give full proof of his ma

Sundry directions

CHAPTER II.

nistry, he will have fruit; the souls of sinners will be converted | to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man ap. pear, in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to

to elderly persons, &-c.

preach, administer the Christian sacraments, &c. while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God he has none, else his word would be with power, and his preaching the means of salvation to his perishing hearers. CHAPTER II.

Directions to Titus,

Sundry directions to aged men, 1,2. To aged women, 3. To young women, 4, 5. To young men, 6.
relative to his own conduct, 7,8. Directions to servants, 9, 10. What the Gospel of the grace of God teaches all men, 11, 12.
The glorious prospect held out by it; salvation from all sin, and final glory, 13–15. [A. M. cir. 4069. A. D. 65 or 66.
A. U. C. 818. An. ap. Ner. Cæsar. Aug. 12.]

B2 That the aged men be b sober, grave, temperate, sound

UT speak thou the things which become sound doctrine:

in faith, in charity, in patience.

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

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

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

1 Tim. 1. 10.& 6.3. 2 Tim. 1.13 Ch.1.9.-b Or, vigilante Ch. 1.13 −4 1 Tim. 29 10 & 3. 11. 1 Pet. 3. 3, 4.-e Or, holy women. -f Or, makebates. 2 Tim. 33Or, wie-h1 Tim. 5,14.-1 Cor.14.34. Eph.5.22. Col.3.18. 1 Tim.2.11. 1 Pet. 615-k Rom. 2.24. 1 Tim. 6.1.

NOTES-Verse 1. But speak thon the things] This is a conclusion drawn from the preceding chapter; the Judaizing teachers not only taught a false doctrine, but they led an unholy life: Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand.

2. That the aged men be sober] It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the church: the whole context seems to require this sense.

For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blameable, but monstrous. Seneca has well said, Lururiosus, adolescens peccat; Senex insanit. "A young man addicted to a life of luxury, transgresses; an old man thus addicted, runs mad."

3. The aged women likewise] I believe elderly women are meant, and not deaconesses.

That they be in behaviour] Ev Karasnμarı iepompensis, that they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the church, decent without, and adorned with holi

ness within.

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Not given to much wine] Mŋ owes roddm dedovλwuevas, not | enslaved by much wine; not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans, old women were generally reputed to be fond of much wine; hence the ancient Scholiast on Homer, II. vi. speaking of old women, says, xaipei To ou, nikia avrn, at this age they delight in wine; which words Ovid seems to have translated literally, Vinosior atas hæc erat. It is likely, therefore, that it was customary, among the elderly women, both Greeks and Romans, to drink much wine; and because it was inconeistent with that moderation which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a cominon practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged.-See the note on 1 Tim. v. 23.

4. That they may teach the young women to be sober] That it was natural for the young to imitate the old, will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerom, taking it for granted that drunkenness and impurity are closely connected, asks this serious question, Quomodo potest docere anus ado lescentulas castitatem, cum si ebrietatem vetulæ mulieris adolescentula fuerit imitata, pudica esse non possit ?-How Can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the maIron, it would be impossible for her to be chaste?

To love their husbands] The duties recommended in this and the following verse are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them. 5. Keepers at home] Oikovpovs. A woman who spends much time in visiting, must neglect her family. The idle ness, dirtiness, impudence, and profligacy, of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of otkovpovs, keepers of the house, or keepers at home, ACD'EFG. and several of the Itala, have ourougyous, workers at home; not only staying in the house, and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family.

That the word of God be not blasphemed] The enemies of e Gospel are quick-eyed to spy out imperfections in its pro

6 Young men likewise exhort to be sober-minded. 7 In all things showing thyself a pattern of gook works in doctrine showing uncorruptness, gravity, sincerity, 8° Sound speech, that cannot be condemned; P that he that is of the contrary part 4 may be ashamed, having no evil thing to say of you. 9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10 Not purloining, but showing all good fidelity; "that they may adorn the doctrine of God our Saviour in all things.

1 Or. discreet. -m 1 Tim. 4.19. 1 Pet.5.3-n Eph. 6.24.-0 1 Tim. 6.3-p Neh. 5. 9 1 Tim 5. 14. 1 Peter 2. 12, 15. & 3.16.- 2 Thess.3.14.- Ephesians 6.5. Col.3.22. 1 Tim.6.1, 2. 1 Peter 2.18-3 Ephesians 5. 24. Or, gainsaying.-u Matthew 5. 16. Phil 2.15.

fessors; and, if they find women professing Christianity, living an irregular life, they will not fail to decry the Christian doctrine on this account. "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for, who give cause for these blasphemies. 6. Young men-exhort to be sober minded] Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God: sober-mindedness in young men is a rare qualification; and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.

7. In all things showing thyself a pattern] As the apostle had given directions relative to the conduct of old men, ver. 2. of old women, ver. 3. of young women, ver. 4. and of young men, ver. 6. the words ept navra, which we translate in all things, should be rather considered in reference to the above persons, and the behaviour required in them; showing thyself a pattern of good works to all these persons: being in sobriety, gravity, temperance, what thou requirest others to be.

In doctrine showing uncorruptness] Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connexion, energy, and fulness.

8. Sound speech] Aoyov vyin; sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease: the unadulterated doctrine of the Gospel alone can heal men.

He that is of the contrary part] Whether this may refer to the Judaizing teachers in general, or to some one, who might, by his false doctrine, have been disturbing the peace of the churches in Crete, we cannot tell.

Having no evil thing to say of you.] Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person, must be confounded when brought to the test. Instead of net var, of you, nepɩ npwv, of us, is the reading of CDEFG. and about forty others; with both the Syriac, all the Arabic, Sclavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine.

9. Exhort servants to be obedient] The apostle refers to those who were slaves, and the property of their masters: even these are exhorted to be obedient, ιδίοις δεσπόταις, το their own despots; though they had no right over them on the ground of natural justice.

Please them well in all things] They were to endeavour to do this in all things; though they could not hope to succeed in every thing,

Not answering again) Μη αντιλεγοντας ; not contradicting or gainsaying. This is no part of a servant's duty; a servant is hired to do his master's work; and this, his master has a right to appoint.

10. Not purloining] Mn voodoμevovs. This word signifies not only stealing, but embezzling, another's property; keeping back a part of the price of any commodity sold on the master's account; neither giving away, privately selling, nor in any way wasting, the master's goods. In Acts v. 2. we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very fre quent; and servants were so noted for purloining and einbez zing their masters' property, that fur, which signifies a thief, was commonly used to signify a servant: hence that verse in Virgil, Eclog. iii. 16.

Quid domini faciant, audent cum talia FURES? "What may not masters do, when servants (thieves) are so bold ?"

The saving grace of God has

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

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hath ap- | pearing of the great God and our Saviour Jesus Christ, 14 d Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

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

13 Looking for that blessed hope, and the glorious ap

Rom. 5. 15. Col.1.6. Ch.3.4, 5. 1 Pet.5.12-w Or, that bringeth salvation to all men, hath appeared. Luke 3.6. John 1.9. 1 Tim. 24-y Luke 1.70. Rom.6.19. Eph 1.4. Col.1.22. | Thess 4.7.- Per 4.2. 1 John 2. 16-a 1 Cor.1.7. Phil.3.20. 2 Pet.3.12.-b Acts 24.15. Col.1.5, 23. Ch.1.2 & 3.7.

On which Servius remarks, Pro servo PUREM posuit: furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i. e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says, Thou art a man of three letters, i. e. f-u-r, a thief." and Terence denominates a number of servants, manipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus, to which Servius refers, is in Aulul, act. ii. scene iv. in fine:

-Tun' trium literarum homo

15 These things speak, and b exhort, and rebuke with all an thority. i Let no man despise thee.

e Col.3.4. 2 Tim. 4.1, 8. Heb.9.25. 1Pet. 17. 1 John 3.2 Gal.4.2. Eph 5.2. 1 Tim 2.6-e Heb.9.14.- Exod 15. 16. & 19.5 Deu.7.6. & 14.28221 2.9.- Eph.2.10. 1 Theas.5.14. 1 Tim.6.2 2 Tim. 4.2. Verso 5,2 Chapli h2 Tim. 4.2-i 1 Tim.4.12.

least three whole days before the sun was formed: for ha creation was a part of the fourth day's work; so, previously to the incarnation of Christ, there was spiritual light in the world: for He diffused His beams, while His orb was yet unseen. And even now, where, by the preaching of His Gospel, He is not yet manifested, He is that true light which enligt ens every man coming into the world; so that the moral world is no more left to absolute darkness, where the Gospel is not yet preached, than the earth was, the four days which preceded the creation of the sun; or those parts of the world are, where the Gospel has not yet been preached. The grest year is rolling on; and all the parts of the earth are coming successively, and now rapidly into the light. The vast rete solution seems to be nearly completed, and the whole world i about to be filled with the light and glory of God. A heathen poet, apparently under the inspiration of God, for God has h witnesses every where, speaks of those glorious times in words and numbers, which nothing but the Spirit of God can equal It gratifies myself to refer to them; and will gratify my reader to find them entered here:

Me vituperas? Fu-r, etiam fur trifurcifur. Dost thou blame me, thou man of three letters? Thou art a thief, and the most notorious of all knaves. It was necessary, therefore, that the apostle should be very particular in his directions to servants, as they were in general thieves, almost by profession.

Ultima Cumai venit jam carminis atas,
Magnus ab integro sæclorum nascitur ordo.—
Talia sæcla suis dixerunt currite fusis
Concordes stabili fatorum numine Parce.
Aspice convexo nutantem pondere mundum,
Terrasque tractusque maris cœlumque profundum;
Aspice venturo latentur ut omnia saclo!-
The last great age foretold by sacred rhymes,
Renews its finish'd course: Saturnian times
Roll round again, and mighty years, begun
From their first orb, in radiant circles run.
Majestic months, with swift but steady pace,
Set out with him on their appointed race.-
The Fates, when they their happy web have spun,
Shall bless the clue, and bid it smoothly run:-
See labouring nature calls thee to sustain
The nodding frame of heaven, and earth, and main,
See to their base restor'd, earth, seas, and air,
And joyful ages from behind appear

In crowding ranks.

DRYDEY

Hasten the time, thou God of ages! Even so. Amen. Const, Lord Jesus!

12. Teaching us that, denying, &c.] Naιdevonra; instruck ing us as children are instructed. Christ is the great teacher. and men, in order to learn, must become His disciples: Best put themselves under His tuition, and learn of Him.

Denying ungodliness] Aotẞetar; all things contrary God; whatever would lead us to doubt His being, deny any of his essential attributes; His providence or government of the world, and His influence on the souls of men. Every tha also, which is opposed to His true worship; theoretical and practical atheism, deism, and irreligion in general.

11. The grace of God that bringeth salvation hath appear ed to all men] Επέφανη γὰρ ἡ χάρις του Θεοῦ ἡ σωτηριος πασιν avoporous literally translated, the words stands thus: For, the grace of God, that which saves, hath shone forth upon all men. Ör, as it is expressed in the margin of our autho rized Version, The grace of God that bringeth salvation to all men, hath appeared. As God's grace signifles God's favour, any benefit received from Him, may be termed God's grace. In this place, and in Col. i. 6. the Gospel, which points out God's infinite mercy to the world, is termed the grace of God: for, it is not only a favour of infinite worth in itself, but it an nounces that greatest gift of God to man, the incarnation and atoning sacrifice of Jesus Christ. Now it cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men: but it may be well said, that it bringeth salvation to all men; this is its design; and it was to taste death for every man, that its Author came into the world. There is a beauty and energy in the word crepan, hath shined out, that is rarely noted: it seems to be a metaphor taken from the sun. As by his rising in the east, and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Malac. iv. 2. arises ou the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual; so the grace of the Lord Jesus; this also shines out upon all: and God designs that all man. kind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies, by the sun that shines in the firmament of heaven. But, as all the parts of the earth are not immediately illuminated, but come into the solar light successively, not only in consequence of the earth's diurnal revolution round its own axis, but in consequence of its annual revolution round its whole orbit; so this Sun of righ teousness, who has shined out, is bringing every part of the habitable globe into His divine light: that light is shining more and more to the perfect day; so that gradually and successively, He is enlightening every nation, and every man; and Worldly lusts] Such desires, affections, and appetites, when His great year is filled up, every nation of the earth men are governed by, who have their portion in this life, and shall be brought into the light and heat of this unspotted, un- live without God in the world. Gluttony, drunkenness, ist eclipsed, and eternal Sun of righteousness and truth. Wher-viousness, anger, malice, and revenge; together with the inever the Gospel comes, it brings salvation: it offers deliver- moderate love of riches, power, and fame. ance from all sin to every soul that hears and reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of His passion and death to every soul of man. From the influences of this spiritual Sun, no soul is reprobated, any more than from the influences of the natural sun. In both cases, only those who wilfully shut their eyes, and hide themselves in darkness, are deprived of the gracious benefit. It is no objection to this view of the subject, that whole nations have not yet received the Divine light. When the earth and the sun were created, every part of the globe did not come immediately into the light to effect this purpose fully, there must be a complete revolution, as has been marked above; and this could not be effected till the earth had not only revolved on its own axis, but passed successively through all the signs of the zodiac. When its year was completed, and not till then, every part had its due proportion of light and heat. God may, in his infinite wisdom, have determined the times and the seasons for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light: and when the Jews are brought in with the fulness of the Gentiles; then, and not till then, can we say, that the grand revolution of the important YEAR of the Sun of righteousness is completed. But in the mean time, the unenlightened parts of the earth are not left in total dark-rally translated, is as follows:-And the appearing of the glar ness; as there was light

"ere the infant sun

Was roll'd together, or had tried his beams

Athwart the gloom profound;"

We should live soberly] Having every temper, appetite, and desire, under the government of reason; and reason itse under the government of the Spirit of God.

Righteously] Rendering to every man his due; injuring s person in his body, mind, reputation, or property; doing ust all as we would they should do to us; and filling up the date of the particular stations in which it has pleased God to ir us committing no sin; omitting no duty.

And godly] Evocßws; just the reverse of what is implied in ungodliness.-See above.

In this present world] Not supposing that any thing will be purified in the world to come, that is not cleansed in this. The three words, above, evidently include our duty to God, t our neighbour, and to ourselves. 1. We are to live soberly, is respect to ourselves. 2. Righteously, in respect to our se gå bour. And, 3. Godly, or piously, in respect to our Maker.

13. Looking for that blessed hope] Expecting the grand ob ject of our hope, eternal life. See chap. i. ver. 2. This is w'ut the Gospel teaches us to expect; and what the grace of God prepares the human heart for. This is called a blessed get those who have it, are happy in the sure prospect of that gla which shall be revealed.

The glorious appearing) Και επιφάνειαν της δόξης του μέγε dov Olov kaι ones nur Incov Xpierov. This clause

of the great God, even our Saviour Jesus Christ.- On this pes sage, I must refer to the first page of the Observations on th Greek Article, added to the conclusion of the Epistle to L Ephesians, with the additional remarks, where both the strat

for light was created. and in a certain measure dispersed, at ture and doctrine of this passage are explained at large

Christians should be subject

CHAPTER III.

to the civil powers.

of every Christian preacher. Does any man inquire what is
the duty of a Gospel minister? Send him to the 2d chapter
of the epistle to Titus for a complete answer. There, he will
find what he is to believe, what he is to practise, and what he
is to preach. Even his congregation is parcelled out to him.
The old and the young of both sexes, and those who are in
their employment, are considered to be the objects of his mi-
nistry; and a plan of teaching, in reference to those different
descriptions of society, is laid down before him. He finds
here the doctrine which he is to preach to them; the duties
which he is required to inculcate, the motives by which his
exhortations are to be strengthened, and the end which both
he and his people should have invariably in view.
2. The Godhead of Jesus Christ is here laid down in a most
solemn and explicit manner: He is the great God our Saviour,
usyaλos Dɛos kai Zornp: human language can go no higher;
and the expressions are such, and are so placed, that it is im-
possible either to misunderstand, or to misapply them. HB
who is the great God, higher than the highest, is our Saviour:
He who is our Saviour, is the great God: but Jesus Christ is
our Saviour; and Jesus Christ is here stated to be the great
God.

Some think that the blessed hope, and glorious appearing, mean the same thing; but I do not think so. The blessed hope refers simply to eternal glorification in general; the glorious appearing to the resurrection of the body: for, when Christ appears, he will change this vile body, and make it like unto His GLORIOUS BODY according to the working by which He is able even to subdue all things to himself.-See Philip. ili. 20, 21. 14. Who gave himself for us] Who gave His own life as a Tansom price to redeem ours. This is evidently what is meant, as the words λυτρώσηται and λαον περιούσιον imply. The verb AvTpow, signifies to redeem or ransom by paying a price, as 1 have often had occasion to observe; and reptovatos signifies such a peculiar property, as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto Himself: and having purchased the slaves from their thraldom, He is represented as stripping them of their sordid vestments, cleansing and purifying them unto Himself, that they may become His own servants; and bring them out of their dishonourable and op. pressive servitude, in which they had no proper motive to diligence; and could have no affection for the despot under whose authority they were employed. Thus redeemed, they 3. The extent of human redemption is here also pointed now become His willing servants, and are zealous of good out. The saving grace of this great God hath shone out upon works, affectionately attached to that noble employment which every man: none has been passed by, none left uninfluenced; is assigned to them by that Master, whom it is an inexpressinone without the first offer of life eternal, and a sufficiency ble honour to serve. This seems to be the allusion in the above of grace to qualify him for the state.

verse.

15. These things speak] That is, teach; for dadet, speak, has the same meaning here, as didaoke, teach; which, as be. ing synonymous, is actually the reading of the Codex Alexan-abundant in good works. This system is worthy of God, and drinus.

And exhort Tapakadet; repeat them again and again; and urge them on their attention and consciences. And rebuke] Eleyxe; demonstrate the importance, utility, and necessity, of them; and show them that God requires their obedience.

With all authority] Mera raons excrayns; with all that authority with which thy office invests thee: and which thou hast received from God.

Let no man despise thee.] That is, act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit in which thou dost perform it.

1. Few portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text-book,

4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses them from all unrighte ousness, it purifles them unto God, and makes us fervent and is properly suited to the state and necessities of man. These are truths which must be preached; which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly.-Awake people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, of his calling, and his flock, to God? And, when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation! Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart.

CHAPTER III.

The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, are to be diligently en forced, 1, 2 The wretched state of man previously to the advent of Christ, 3. The wonderful change which the grace of God makes; and the means which it uses to bring men to glory, 4-7. The necessity of a holy life; and of avoiding things which produce strifes and contentions, and are unprofitable and vain, 8, 9. How to deal with those who are heretics, 10, 11. St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos with him, 12, 13. Con cluding directions and salutations, 14, 15. [A. M. cir. 4069. A. D. 65 or 66. A. U. C. 818. An. Imp. Ner. Cæsar. Aug. 12.} UT them in mind to be subject to principalities and pow- | dient, deceived, serving divers lusts and pleasures, living in ers, to obey magistrates, to be ready to every good work, malice and envy, hateful, and hating one another. 2 To speak evil of no man, d to be no brawlers, but gentle, showing all f meekness unto all men.

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3 For we ourselves also were sometimes foolish, disobe. Rom. 13.1.1 Pet.2.13,-b Col. 1. 10. 2 Tim. 2. 21. Heb. 13.21 - Eph. 4 31-d Tim. 224,5.—e Phil 4.5.—f Eph.4.2. Col.3.12—g 1 Cor.6.11. Eph.2.1. Col.1.21. & 3.7. NOTES-Verse 1. Put them in mind to be subject to prin cipalities, &c.] By principalities, apxais, we are to understand the Roman emperors, or the supreme civil powers in any place.

By powers, εlovoiais, 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 Rom. xiii. 1-7.

4 But after thath the kindness and love of k God our Saviour towards man appeared,

5 Not by works of righteousness which we have done, but 1 Pet 4.3.-h Eph 2.7. Ch.2.11.-i Or, pity. Rom.5 5. 1 John 2.16. & 4.9.-k 1 Tim. 2 3.-1 Rom 3.20. & 9.11.& 11.6. Gal.2.16. Eph.2.4, 5, 9. 2 Tim. 1.9.

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, holi ness, mercy, and compassion.

Foolish] AvonToi, without understanding; ignorant of God, His nature, His providence, and His grace.

Disobedient] ATEOεis, unpersuaded, unbelieving, obstinate, and disobedient.

Deceived] Пavwpɛvoi, 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 is 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.

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 aversiov, they stirred up, gives the following frag. ments, Οι δε Κρητες φοβούμενοι μη τι τιμωρίας τύχωσιν, ανεσε. και τα πλήθη, παρακαλούντες την εξ αιώνος παραδεδομενην ελευDeprav diapuλaTTELY. "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 connexion. 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 an 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 sub-immortal being. mit to the wholesome restraints of law.

2. To speak evil of no man] Mndeva Blaconuerv. To blas. pheme 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

Serving divers lusts and pleasures] Aovλevovτes, 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-Emiovμiais, strong and irregular appetites of every kind.

Pleasures-Hdovais, sensual pleasures; persons intent only on the gratification of sense; living like the brutes; hav ing no rational, no spiritual object, worthy the pursuit of an

Living in malice and envy] Εν κακια και φθόνω διάγοντες, spending our life in wickedness and envy; not bearing to see the prosperity of others, because we feel ourselves con tinually wretched.

Hateful] Ervynroi, abominable, hateful as hell. The word

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