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Matthew Henry’s Complete Commentary
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Matthew Henry |
T I T U S.
CHAP. II.
The apostle here directs Titus about the faithful discharge of his own
office generally
(ver. 1),
and particularly as to several sorts of persons
and gives the grounds of these and of other following directions
(ver. 11-14),
with a summary direction in the close,
| Relative Duties. | A. D. 66. |
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1 But speak thou the things which become sound doctrine:
2 That the aged men be sober, grave, temperate, sound in faith,
in charity, in patience.
3 The aged women likewise, that they be in behaviour as
becometh holiness, not false accusers, not given to much wine,
teachers of good things;
4 That they may teach the young women to be sober, to love
their husbands, to love their children,
5 To be discreet, chaste, keepers at home, good, obedient to
their own husbands, that the word of God be not blasphemed.
6 Young men likewise exhort to be sober minded.
7 In all things showing thyself a pattern of good works: in
doctrine showing uncorruptness, gravity, sincerity,
8 Sound speech, that cannot be condemned; that he that is of
the contrary part may be ashamed, having no evil thing to say of
you.
9 Exhort servants to be obedient unto their own masters,
and to please them well in all things; not answering again;
10 Not purloining, but showing all good fidelity; that they may
adorn the doctrine of God our Saviour in all things.
Here is the third thing in the matter of the epistle. In the chapter
foregoing, the apostle had directed Titus about matters of government,
and to set in order the things that were wanting in the churches. Now
here he exhorts him,
I. Generally, to a faithful discharge of his own office. His ordaining
others to preach would not excuse himself from preaching, nor might he
take care of ministers and elders only, but he must instruct private
Christians also in their duty. The adversative particle (but)
here points back to the corrupt teachers, who vented fables,
things vain and unprofitable: in opposition to them, says he, “But
speak thou the things that become sound doctrine, what is agreeable
to the word, which is pure and uncorrupt, healthful and nourishing to
eternal life.” Observe,
(1.) The true doctrines of the gospel are sound doctrines,
formally and effectively; they are in themselves good and holy, and
make the believers so; they make them fit for, and vigorous in, the
service of God.
(2.) Ministers must be careful to teach only such truths. If the common
talk of Christians must be uncorrupt, to the use of edifying, such
as may minister grace to the hearers
(Eph. iv. 29),
much more must ministers’ preaching be such. Thus the apostle exhorts
Titus generally: and then,
II. Specially and particularly, he instructs him to apply this sound
doctrine to several sorts of persons, from
Ministers must not stay in generals, but must divide to every one his
portion, what belongs to his age, or place, or condition of life; they
must be particular as well as practical in their preaching; they must
teach men their duty, and must teach all and each his duty. Here is an
excellent Christian directory, accommodated to the old and to the
young; to men and women; to the preacher himself and to servants.
1. To the aged men. By aged men some understand elders by office,
including deacons, &c. But it is rather to be taken of the aged in
point of years. Old disciples of Christ must conduct themselves in
every thing agreeably to the Christian doctrine. That the aged men
be sober, not thinking that the decays of nature, which they feel
in old age, will justify them in any inordinacy or intemperance,
whereby they conceit to repair them; they must keep measure in things,
both for health and for fitness, for counsel and example to the
younger. Grave: levity is unbecoming in any, but especially in
the aged; they should be composed and stayed, grave in habit, speech,
and behaviour; gaudiness in dress, levity and vanity in the behaviour,
how unbeseeming in their years! Temperate, moderate and prudent,
one who governs well his passions and affections, so as not to be
hurried away by them to any thing that is evil or indecent. Sound in
the faith, sincere and stedfast, constantly adhering to the truth
of the gospel, not fond of novelties, nor ready to run into corrupt
opinions or parties, nor to be taken with Jewish fables or traditions,
or the dotages of their rabbin. Those who are full of years should be
full of grace and goodness, the inner man renewing more and more as the
outer decays. In charity, or love; this is fitly joined with
faith, which works by, and must be seen in, love, love to God
and men, and soundness therein. It must be sincere love, without
dissimulation: love of God for himself, and of men for God’s sake. The
duties of the second table must be done in virtue of those of the
first; love to men as men, and to the saints as the excellent of the
earth, in whom must be special delight; and love at all times, in
adversity as well as prosperity. Thus must there be soundness in
charity or love. And in patience. Aged persons are apt to be
peevish, fretful, and passionate; and therefore need to be on their
guard against such infirmities and temptations. Faith, love, and
patience, are three main Christian graces, and soundness in these is
much of gospel perfection. There is enduring patience and
waiting patience, both of which must be looked after; to bear
evils becomingly, and contentedly to want the good till we
are fit for it and it for us, being followers of those who through
faith and patience inherit the promises. Thus as to the aged
men.
2. To the aged women. These also must be instructed and warned. Some by
these aged women understand the deaconesses, who were mostly employed
in looking after the poor and attending the sick; but it is rather to
be taken (as we render it) of all aged women professing religion. They
must be in behaviour as becometh holiness: both men and women
must accommodate their behaviour to their profession. Those virtues
before mentioned (sobriety, gravity, temperance, soundness in the
faith, charity, and patience), recommended to aged men, are not
proper to them only, but applicable to both sexes, and to be looked to
by aged women as well as men. Women are to hear and learn their duty
from the word, as well as the men: there is not one way of salvation
for one sex or sort, and another for another; but both must learn and
practise the same things, both as aged and as Christians; the virtues
and duties are common. That the aged women likewise (as well as
the men) be in behaviour as becometh holiness; or as beseems and
is proper for holy persons, such as they profess to be and should be,
keeping a pious decency and decorum in clothing and gesture, in looks
and speech, and all their deportment, and this from an inward principle
and habit of holiness, influencing and ordering the outward conduct at
all times. Observe, Though express scripture do not occur, or be not
brought, for every word, or look, or fashion in particular, yet general
rules there are according to which all must be ordered; as
Whatever you do, do all to the glory of God. And
Whatsoever things are true, whatsoever things are honest, whatsoever
things are just, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report, if there be any virtue,
and if there be any praise, think on these things. And here,
whatsoever things are beseeming or unbeseeming holiness form a measure
and rule of conduct to be looked to. Not false accusers—me
diabolous, no calumniators or sowers of discord, slandering and
backbiting their neighbours, a great and too common fault; not only
loving to speak, but to speak ill, of people, and to separate very
friends. A slanderer is one whose tongue is set on fire of hell;
so much, and so directly, do these do the devil’s work, that for it the
devil’s name is given to such. This is a sin contrary to the great
duties of love, justice, and equity between one another; it springs
often from malice and hatred, or envy, and such like evil causes, to be
shunned as well as the effect. Not given to much wine; the word
denotes such addictedness thereto as to be under the power and mastery
of it. This is unseemly and evil in any, but especially in this sex and
age, and was too much to be found among the Greeks of that time and
place. How immodest and shameful, corrupting and destroying purity both
of body and mind! Of what evil example and tendency, unfitting for the
thing, which is a positive duty of aged matrons, namely, to be
teachers of good things! Not public preachers, that is forbidden
I permit not a woman to speak in the church), but otherwise
teach they may and should, that is, by example and good life. Hence
observe, Those whose actions and behaviour become holiness are thereby
teachers of good things; and, besides this, they may and should also
teach by doctrinal instruction at home, and in a private way. The
words of king Lemuel, the prophecy his mother taught him. Such a
woman is praised, She openeth her mouth with wisdom, and in her
tongue is the law of kindness,
Prov. xxxi. 1, 26.
Teachers of good things are opposed to teachers of things
corrupt, or to what is trifling and vain, of no good use or tendency,
old wives’ fables or superstitious sayings and observances; in
opposition to these, their business is, and they may be called on to
it, to be teachers of good things.
3. There are lessons for young women also, whom the aged women must
teach, instructing and advising them in the duties of religion
according to their years. For teaching such things aged women have
often better access than the men, even than ministers have, which
therefore they must improve in instructing the young women, especially
the young wives; for he speaks of their duty to their husbands and
children. These young women the more aged must teach,
(1.) To bear a good personal character: To be sober and
discreet, contrary to the vanity and rashness which younger years
are subject to: discreet in their judgments and sober in their
affections and behaviour. Discreet and chaste stand well
together; many expose themselves to fatal temptations by that which at
first might be but indiscretion.
Discretion shall preserve thee, understanding shall keep thee from
the evil way. Chaste, and keepers at home, are well joined
too. Dinah, when she went to see the daughters of the land, lost her
chastity. Those whose home is their prison, it is to be feared, feel
that their chastity is their fetters. Not but there are occasions, and
will be, of going abroad; but a gadding temper for merriment and
company sake, to the neglect of domestic affairs, or from uneasiness at
being in her place, is the opposite evil intended, which is commonly
accompanied with, or draws after it, other evils.
They learn to be idle, wandering from house to house; and not only
idle, but tattlers also and busybodies, speaking things which they
ought not. Their business is to guide the house, and they
should give no occasion to the enemy to speak reproachfully.
Good, generally, in opposition to all vice; and specially, in
her place, kind, helpful, and charitable; as Dorcas, full of good
works and almsdeeds. It may also have, as some think, a more
particular sense; one of a meek and yet cheerful spirit and temper, not
sullen nor bitter; not taunting not fretting and galling any; not of a
troublesome or jarring disposition, uneasy in herself and to those
about her; but of a good nature and pleasing conversation, and likewise
helpful by her advice and pains: thus building her house, and doing
her husband good, and not evil, all her days. Thus in their
personal character sober, discreet, chaste, keepers at home, and
good: and,
(2.) In their relative capacities: To love their husbands, and to be
obedient to them; and where there is true love this will be no
difficult command. God, in nature, and by his will, hath made this
subordination: I suffer not a woman to usurp authority over the
man
and the reason is added: For Adam was first formed, then Eve. Adam
was not deceived, but the woman, being deceived, was in the
transgression,
v. 13, 14.
She fell first, and was the means of seducing the husband. She was
given to be a helper, but proved a most grievous hinderer, even the
instrument of his fall and ruin, on which the bond of subjection was
confirmed, and tied faster on her
(Gen. iii. 16):
Thy desire shall be to thy husband, and he shall rule over thee,
with less easiness, it may be, than before. It is therefore doubly
enjoined: first in innocency, when was settled a subordination
of nature, Adam being first formed and then Eve, and the woman being
taken out of the man; and then upon the fall, the woman being
first in the transgression, and seducing the man; here now began to be
a subjection not so easy and comfortable, being a part of the penalty
in her case; yet through Christ is this nevertheless a sanctified
state.
Wives submit yourselves unto you own husbands, as unto the Lord,
as owning Christ’s authority in them, whose image they bear; for the
husband is the head of the wife, even as Christ is the head of the
church: and he is the saviour of the body. God would have a
resemblance of Christ’s authority over the church held forth in the
husband’s over the wife. Christ is the head of the church, to protect
and save it, to supply it with all good, and secure or deliver it from
evil; and so the husband over the wife, to keep her from injuries, and
to provide comfortably for her, according to his ability. Therefore,
as the church is subject unto Christ, so let the wives be unto their
own husbands, as is fit in the Lord
(Col. iii. 18),
as comports with the law of Christ, and is for his and the Father’s
glory. It is not then an absolute, or unlimited, nor a slavish
subjection that is required; but a loving subordination, to prevent
disorder or confusion, and to further all the ends of the relation.
Thus, in reference to the husbands, wives must be instructed in their
duties of love and subjection to them. And to love their
children, not with a natural affection only, but a spiritual, a
love springing from a holy sanctified heart and regulated by the word;
not a fond foolish love, indulging them in evil, neglecting due reproof
and correction where necessary, but a regular Christian love, showing
itself in their pious education, forming their life and manners aright,
taking care of their souls as well as of their bodies, of their
spiritual welfare as well as of their temporal, of the former chiefly
and in the first place. The reason is added: That the word of God
may not be blasphemed. Failures in such relative duties would be
greatly to the reproach of Christianity. “What are these the better for
this their new religion?” would the infidels be ready to say. The word
of God and the gospel of Christ are pure, excellent, and glorious, in
themselves; and their excellency should be expressed and shown in the
lives and conduct of their professors, especially in relative duties;
failures here being disgrace.
The name of God is blasphemed among the Gentiles through you.
“Judge what a God he is,” would they be ready to say, “by these his
servants; and what his word, and doctrine, and religion, are by these
his followers.” Thus would Christ be wounded in the house of his
friends. Thus of the duties of the younger women.
4. Here is the duty of young men. They are apt to be eager and hot,
thoughtless and precipitant; therefore they must be earnestly called
upon and exhorted to be considerate, not rash; advisable and
submissive, not wilful and head-strong; humble and mild, not haughty
and proud; for there are more young people ruined by pride than by any
other sin. The young should be grave and solid in their deportment and
manners, joining the seriousness of age with the liveliness and vigour
of youth. This will make even those younger years to pass to good
purpose, and yield matter of comfortable reflection when the evil days
come; it will be preventive of much sin and sorrow, and lay the
foundation for doing and enjoying much good. Such shall not mourn at
the last, but have peace and comfort in death, and after it a
glorious crown of life.
5. With these instructions to Titus, respecting what he should teach
others–the aged men and women, and the younger of both sexes (Titus
himself probably at this time being a young man also), the apostle
inserts some directions to himself. He could not expect so successfully
to teach others, if he did not conduct himself well both in his
conversation and preaching.
(1.) Here is direction for his conversation: In all things showing
thyself a pattern of good works,
v. 7.
Without this, he would pull down with one hand what he built with the
other. Observe, Preachers of good works must be patterns of them also;
good doctrine and good life must go together. Thou that teachest
another, teachest thou not thyself? A defect here is a great
blemish and a great hindrance. In all things; some read,
above all things, or above all men. Instructing others in
the particulars of their duty is necessary, and, above all things,
example, especially that of the teacher himself, is needful; hereby
both light and influence are more likely to go together. “Let them see
a lively image of those virtues and graces in thy life which must be in
theirs. Example may both teach and impress the things taught; when they
see purity and gravity, sobriety and all good life, in thee, they may
be more easily won and brought thereto themselves; they may become
pious and holy, sober and righteous, as thou art.” Ministers must be
examples to the flock, and the people followers of them, as they are of
Christ. And here is direction,
(2.) For his teaching and doctrine, as well as for his life: In
doctrine showing uncorruptness, gravity, sincerity, sound speech, that
cannot be condemned,
v. 7, 8.
They must make it appear that the design of their preaching is purely
to advance the honour of God, the interest of Christ and his kingdom,
and the welfare and happiness of souls; that this office was not
entered into nor used with secular views, not from ambition nor
covetousness, but a pure aim at the spiritual ends of its institution.
In their preaching, therefore, the display of wit or parts, or of human
learning or oratory, is not to be affected; but sound speech must be
used, which cannot be condemned; scripture-language, as far as
well may be, in expressing scripture-truths. This is sound speech, that
cannot be condemned. We have more than once these duties of a minister
set together.
Take heed to thyself, and to thy doctrine: and,
of the same chapter, “Let no man despise thy youth, but be thou an
example of believers in word–in thy speech, as a Christian, being
grave, serious, and to the use of edifying; and in thy preaching, that
it be the pure word of God, or what is agreeable to it and founded on
it. Thus be an example in word: and in conversation, the
life corresponding with the doctrine. In doing this thou shalt both
save thyself and those that hear thee.” In
Thou hast fully known my doctrine and manner of life (says the
same apostle), how agreeable these have been. And so must it be with
others; their teaching must be agreeable to the word, and their life
with their teaching. This is the true and good minister.
Labouring night and day, we preached to you the gospel of God; and
you are witnesses, and God also, how holily, and justly, and
unblamably, we behaved ourselves among you. This must be looked to,
as the next words show, which are,
(3.) The reason both for the strictness of the minister’s life and the
gravity and soundness of his preaching: That he who is of the
contrary part may be ashamed, having no evil thing to say of you.
Adversaries would be seeking occasion to reflect, and would do so could
they find any thing amiss in doctrine or life; but, if both were right
and good, such ministers might set calumny itself at defiance; they
would have not evil thing to say justly, and so must be ashamed of
their opposition. Observe, Faithful ministers will have enemies
watching for their halting, such as will endeavour to find or pick
holes in their teaching or behaviour; the more need therefore for them
to look to themselves, that no just occasion be found against them.
Opposition and calumny perhaps may not be escaped; men of corrupt minds
will resist the truth, and often reproach the preachers and professors
of it; but let them see that with well-doing they put to silence the
ignorance of foolish men; that, when they speak evil of them as
evil-doers; those may be ashamed who falsely accuse their good
conversation in Christ. This is the direction to Titus himself, and
so of the duties of free persons, male and female, old and young. Then
follow,
6. The directions respecting servants. Servants must not think that
their mean and low state puts them beneath God’s notice or the
obligations of his laws–that, because they are servants of men, they
are thereby discharged from serving God. No; servants must know and do
their duty to their earthly masters, but with an eye to their heavenly
one: and Titus must not only instruct and warn earthly masters of their
duties, but servants also of theirs, both in his public preaching and
private admonitions. Servants must attend the ordinances of God for
their instruction and comfort, as well as the masters themselves. In
this direction to Titus there are the duties themselves, to which he
must exhort servants, and a weighty consideration wherewith he was to
enforce them.
(1.) The duties themselves are these:–
[1.] To be obedient to their own masters,
v. 9.
This is the prime duty, that by which they are characterized.
His servants you are whom you obey. There must be inward
subjection and dutiful respect and reverence in the mind and thoughts.
“If I be a master, where is my fear, the dutiful affection you
show to me, together with the suitable outward significations and
expressions of it, in doing what I command you?” This must be in
servants; their will must be subject to their master’s will, and their
time and labour at their master’s disposal and command.
Servants, be subject to your masters with all fear, not only to the
good and gentle, but also to the froward. The duty results from the
will of God, and relation in which, by his providence, he has put such;
not from the quality of the person. If he be a master, the duties of a
servant are to be paid to him as such. Servants therefore are to be
exhorted to be obedient to their own masters. And,
[2.] To please them well in all things, in all lawful things,
and such as belong to them to command, or at least as are not contrary
to the will of their great and superior Lord. We are not to understand
it either of obeying or pleasing them absolutely, without any
limitation; but always with a reserve of God’s right, which may in no
case be entrenched upon. If his command and the earthly master’s come
in competition, we are instructed to obey God rather than man; but then
servants must be upon good grounds in this, that there is an
inconsistency, else are they not held to be excused. And not only must
the will of God be the measure of the servant’s obedience, but the
reason of it also. All must be done with a respect to him, in virtue of
his authority, and for pleasing him primarily and chiefly,
In serving the earthly master according to Christ’s will, he is served;
and such shall be rewarded by him accordingly. But how are servants to
please their masters in all things, and yet not be men-pleasers?
Answer, Men-pleasers, in the faulty sense, are such as eye men
alone, or chiefly, in what they do, leaving God out, or subordinating
him to man; when the will of man shall carry it, though against God’s
will, or man’s pleasure is more regarded than his,–when this can
content them, that the earthly master is pleased, though God be
displeased,–or when more care, or more satisfaction, is taken in man’s
being pleased than in God’s, this is sinful man-pleasing, of which all
must take heed.
“Servants, be obedient to those that are your masters according to
the flesh, with fear and trembling, with singleness of your heart, as
unto Christ. Not with eye-service, as men-pleasers (who look at
nothing but the favour or displeasure of men, or at nothing so much as
this), but as the servants of Christ, doing the will of God from the
heart; with good will doing service, as to the Lord, and not to
men;” not to them chiefly, but to Christ, who requires, and who
will reward, any good done, whether by bond or free. Observe therefore,
Christian liberty comports well with civil servitude and subjection.
Persons may serve men, and yet be the servants of Christ; these are not
contrary, but subordinate, so far as serving men is according to
Christ’s will and for his sake. Christ came not to destroy or prejudice
civil order and differences. “Art thou called, being a servant? Care
not for it,
1 Cor. vii. 21.
Let not this trouble thee, as if it were a condition unworthy of a
Christian, or wherein the person so called is less pleasing unto God;
for he that is called in the Lord, being a servant, is the Lord’s
freeman, not free from that service, but free in it; free
spiritually, though not in a civil sense. Likewise also he that is
called, being free, is Christ’s servant; he is bound to him, though
he be not under civil subjection to any; so that, bond or free, all
are one in Christ.” Servants therefore should not regret nor be
troubled at their condition, but be faithful and cheerful in the
station wherein God hath set them, striving to please their masters in
all things. Hard it may be under some churlish Nabals, but it must be
aimed at as much as possible.
[3.] Not answering again; not contradicting them, nor disputing
it with them; not giving them any disrespectful or provoking language.
Job complained of his servants, that he called them, and they gave
him no answer; that was faulty another way: Non respondere pro
convitio est–Such silence is contempt: but here it is respect,
rather to take a check or reproof with humble silence, not making any
confident nor bold replies. When conscious of a fault, to palliate or
stand in justification of it doubles it. Yet this not answering again
excludes not turning away wrath with a soft answer, when season and
circumstances admit. Good and wise masters will be ready to hear and do
right; but answering unseasonably, or in an unseemly manner, or, where
the case admits not excuse, to be pert or confident, shows a want of
the humility and meekness which such relation requires.
[4.] Not purloining, but showing all good fidelity. This is
another great essential of good servants, to be honest, never
converting that to their own use which is their master’s, nor wasting
the goods they are entrusted with; that is, purloining. They
must be just and true, and do for their masters as they would or should
for themselves.
Whoso robbeth his father or his mother, and saith, It is no
transgression, the same is the companion of a destroyer; he will be
ready to join with him. Thus having such light thoughts of taking
beyond what is right, though it be from a parent or master, is likely
to harden conscience to go further; it is both wicked in itself, and it
tends to more. Be it so that the master is hard and strait, scarcely
making sufficient provision for servants; yet they must not be their
own carvers, nor go about by theft to right themselves; they must bear
their lot, committing their cause to God for righting and providing for
them. I speak not of cases of extremity, for preserving life, the
necessaries for which the servant has a right to. Not purloining,
but showing all good fidelity; he must not only not steal nor
waste, but must improve his master’s goods, and promote his prosperity
and thriving, to his utmost. He that increased not his master’s talent
is accused of unfaithfulness, though he had not embezzled nor lost it.
Faithfulness in a servant lies in the ready, punctual, and thorough
execution of his master’s orders; keeping his secrets and counsels,
despatching his affairs, and managing with frugality, and to as much
just advantage for his master as he is able; looking well to his
trusts, and preventing, as far as he can, all spoil, or loss, or
damage. This is a way to bring a blessing upon himself, as the contrary
often brings utter ruin. If you have not been faithful in that which
is another man’s, who shall give you that which is your own?
Luke xvi. 12.
Thus of the duties themselves, to which servants are to be exhorted.
Then,
(2.) Here is the consideration with which Titus was to enforce them:
That they may adorn the doctrine of God our Saviour in all
things; that is, that they may recommend the gospel and Christ’s
holy religion to the good opinion of those that are without, by their
meek, humble, obedient, and faithful conduct in all things. Even
servants, though they may think that such as they, in so low and
inferior a condition, can do little to bring repute to Christianity, or
adorn the doctrine of Christ, and set forth the excellences of his
truth and ways, yet, if they be careful to do their duty, it will
redound to the glory of God and the credit of religion. The unbelieving
masters would think the better of that despised way, which was every
where spoken against, when they found that those of their servants who
were Christians were better than their other servants–more obedient and
submissive, more just and faithful, and more diligent in their places.
True religion is an honour to the professors of it; and they should see
that they do not any dishonour to it, but adorn it rather in all that
they are able. Our light must shine among men, so that they, seeing our
good works, may glorify our Father who is in heaven. And thus of the
apostle’s directions to Titus, about the discharge of his office, in
reference to several sorts of persons.
| Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ’s Redemption. | A. D. 66. |
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11 For the grace of God that bringeth salvation hath appeared
to all men,
12 Teaching us that, denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present
world;
13 Looking for that blessed hope, and the glorious appearing of
the great God and our Saviour Jesus Christ;
14 Who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people, zealous of
good works.
Here we have the grounds or considerations upon which all the foregoing
directions are urged, taken from the nature and design of the gospel,
and the end of Christ’s death.
I. From the nature and design of the gospel. Let young and old, men and
women, masters and servants, and Titus himself, let all sorts do their
respective duties, for this is the very aim and business of
Christianity, to instruct, and help, and form persons, under all
distinctions and relations, to a right frame and conduct. For this,
1. They are put under the dispensation of the grace of God, so
the gospel is called,
It is grace in respect of the spring of it–the free favour and
good-will of God, not any merit or desert in the creature; as
manifesting and declaring this good-will in an eminent and signal
manner; and as it is the means of conveying and working grace in the
hearts of believers. Now grace is obliging and constraining to
goodness: Let not sin reign, but yield yourselves unto God; for you
are not under the law, but under grace,
Rom. vi. 12-14.
The love of Christ constrains us not to live to self, but to him
without this effect, grace is received in vain.
2. This gospel grace brings salvation (reveals and offers it to
sinners and ensures it to believers)–salvation from sin and wrath, from
death and hell. Hence it is called the word of life; it brings
to faith, and so to life, the life of holiness now and of happiness
hereafter. The law is the ministration of death, but the gospel the
ministration of life and peace. This therefore must be received as
salvation (its rules minded, its commands obeyed), that the end of it
may be obtained, the salvation of the soul. And more inexcusable
will the neglecters of this grace of God bringing salvation now be,
since,
3. It hath appeared, or shone out more clearly and illustriously
than ever before. The old dispensation was comparatively dark and
shadowy; this is a clear and shining light; and, as it is now more
bright, so more diffused and extensive also. For,
4. It hath appeared to all men; not to the Jews only, as the
glory of God appeared at mount Sinai to that particular people, and out
of the view of all others; but gospel grace is open to all, and all are
invited to come and partake of the benefit of it, Gentiles as well as
Jews. The publication of it is free and general: Disciple all
nations: Preach the gospel to every creature. The pale is broken
down; there is no such enclosure now as formerly. The preaching of
Jesus Christ, which was kept secret since the world began, now is made
manifest, and by the scriptures of the prophets, according to the
commandment of the everlasting God, made known to all nations for the
obedience of faith,
Rom. xvi. 25, 26.
The doctrine of grace and salvation by the gospel is for all ranks and
conditions of men (slaves and servants, as well as masters), therefore
engaging and encouraging all to receive and believe it, and walk
suitably to it, adorning it in all things.
5. This gospel revelation is to teach, and not by way of
information and instruction only, as a schoolmaster does his scholars,
but by way of precept and command, as a sovereign who gives laws to his
subjects. It directs what to shun and what to follow, what to avoid and
what to do. The gospel is not for speculation only or chiefly, but for
practice and right ordering of life; for it teaches us,
(1.) To abandon sin: Denying ungodliness and worldly lusts; to
renounce and have no more to do with these, as we have had: Put off,
concerning the former conversation, the old man which is corrupt;
that is, the whole body of sins, here distributed into
ungodliness and worldly lusts. “Put away ungodliness and
irreligion, all unbelief, neglect or disesteem of the divine Being, not
loving, nor fearing, nor trusting in him, nor obeying him as we should,
neglecting his ordinances, slighting his worship, profaning his name or
day. Thus deny ungodliness (hate and put it away); and worldly
lusts, all corrupt and vicious desires and affections that prevail
in worldly men, and carry out to worldly things the lust of the
flesh also, and of the eye, and the pride of life, all sensuality
and filthiness, covetous desires and ambition, seeking and valuing more
the praise of men than of God; put away all these.” An earthly sensual
conversation suits not a heavenly calling. Those that are Christ’s
have crucified the flesh with the affections and lusts. They have
done it by covenant-engagement and promise, and have initially and
prevailingly done it in act; they are going on in the work, cleansing
themselves more and more from all filthiness of flesh and spirit. Thus
the gospel first unteaches that which is evil, to abandon sin; and
then,
(2.) To make conscience of that which is good: To live soberly,
righteously, and godly, &c. Religion is not made up of negatives
only; there must be doing good as well as eschewing evil; in these
conjunctly is sincerity proved and the gospel adorned. We should live
soberly with respect to ourselves, in the due government of our
appetites and passions, keeping the limits of moderation and
temperance, avoiding all inordinate excesses; and righteously towards
all men, rendering to all their due, and injuring none, but rather
doing good to others, according to our ability and their need: this
seems a part of justice and righteousness, for we are not born for
ourselves alone, and therefore may not live to ourselves only. We
are members one of another, and must seek every man another’s
wealth,
1 Cor. x. 24; xii. 25.
The public, especially, which includes the interests of all, must have
the regards of all. Selfishness is a sort of unrighteousness; it robs
others of that share in us which is their due. How amiable then will a
just and righteous conduct be! It secures and promotes all interests,
not particular only, but general and public, and so contributes to the
peace and happiness of the world. Live righteously therefore as well
as soberly. And godly towards God, in the duties of his worship and
service. Regards to him indeed should run through all. Whether you
eat, or drink, or whatsoever you do, do all to the glory of God,
1 Cor. x. 31.
Personal and relative duties must be done in obedience to his commands,
with due aim at pleasing and honouring him, from principles of holy
love and fear of him. But there is an express and direct duty also that
we owe to God, namely, belief and acknowledgment of his being and
perfections, paying him internal and external worship and
homage,–loving, fearing, and trusting in him,–depending on him, and
devoting ourselves to him,–observing all those religious duties and
ordinances that he has appointed,–praying to him, praising him, and
meditating on his word and works. This is godliness, looking and coming
to God, as our state now is, not immediately, but as he has manifested
himself in Christ; so does the gospel direct and require. To go to God
in any other way, namely, by saints or angels, is unsuitable, yea,
contrary to the gospel rule and warrant. All communications from God to
us are through his Son, and our returns must also be by him. God in
Christ we must look at as the object of our hope and worship. Thus must
we exercise ourselves to godliness, without which there can be no
adorning of that gospel which is according to it, which teaches and
requires such a deportment. A gospel conversation must needs be a godly
conversation, expressing our love and fear and reverence of God, our
hope and trust and confidence in him, as manifested in his Son. We
are the circumcision (who have in truth what was signified by that
sacrament) who worship God in the Spirit, and rejoice in Christ
Jesus, and have no confidence in the flesh. See in how small a
compass our duty is comprised; it is put into few words, denying
ungodliness and worldly lusts, and living soberly, righteously, and
godly, in this present world. The gospel teaches us not only how to
believe and hope well, but also to live well, as becomes that faith and
hope in this present world, and as expectants of another and better.
There is the world that now is, and that which is to come; the present
is the time and place of our trial, and the gospel teaches us to live
well here, not, however, as our final state, but with an eye chiefly to
a future: for it teaches us in all,
(3.) To look for the glories of another world, to which a sober,
righteous, and godly life in this is preparative: Looking for that
blessed hope, and the glorious appearing of the great God and our
Saviour Jesus Christ. Hope, by a metonymy, is put for the thing
hoped for, namely, heaven and the felicities thereof, called
emphatically that hope, because it is the great thing we look
and long and wait for; and a blessed hope, because, when
attained, we shall be completely happy for ever. And the glorious
appearing of the great God and our Saviour Jesus Christ. This
denotes both the time of the accomplishing of our hope and the sureness
and greatness of it: it will be at the second appearing of Christ, when
he shall come in his own glory, and in his Father’s, and of the holy
angels,
Luke ix. 26.
His own glory which he had before the world was; and his Father’s,
being the express image of his person, and as God-man, his
delegated ruler and Judge; and of the holy angels, as his ministers and
glorious attendants. His first coming was in meanness, to satisfy
justice and purchase happiness; his second will be in majesty, to
bestow and instate his people in it. Christ was once offered to bear
the sins of many; and unto those that look for him will he appear the
second time, without sin, unto salvation,
Heb. ix. 28.
The great God and our Saviour (or even our Saviour)
Jesus Christ; for they are not two subjects, but one only, as
appears by the single article, tou megalou Theou kai
Soteros, not kai tou Soteros, and so is
kai rendered
When he shall have delivered up the kingdom to God, even the
Father; to Theo kai Patri. Christ then is the
great God, not figuratively, as magistrates and others are
sometimes called gods, or as appearing and acting in the name of God,
but properly and absolutely, the true God
(1 John v. 20),
the mighty God
(Isa. ix. 6),
who, being in the form of God, thought it not robbery to be equal
with God,
Phil. ii. 6.
In his second coming he will reward his servants, and bring them to
glory with him. Observe,
[1.] There is a common and blessed hope for all true Christians in the
other world. If in this life only they had hope in Christ, they were of
all men the most miserable,
By hope is meant the thing hoped for, namely, Christ himself, who is
called our hope
(1 Tim. i. 1),
and blessedness in and through him, even riches of glory
(Eph. i. 18),
hence fitly termed here that blessed hope.
[2.] The design of the gospel is to stir up all to a good life by this
blessed hope. Gird up the loins of your mind, be sober, and hope to
the end for the grace that is to be brought unto you at the revelation
of Jesus Christ,
1 Pet. i. 13.
To the same purport here, Denying ungodliness and worldly lusts,
live soberly, righteously, and godly, in this present world, looking
for the blessed hope; not as mercenaries, but as dutiful and
thankful Christian. What manner of persons ought you to be in all
holy conversation and godliness, looking for and hastening to the
coming of the day of God!
2 Pet. iii. 11, 12.
Looking and hastening, that is, expecting and diligently preparing for
it.
[3.] At, and in, the glorious appearing of Christ will the blessed hope
of Christians be attained; for their felicity will be this, To be
where he is, and to behold his glory,
John xvii. 24.
The glory of the great God and our Saviour will then break out as the
sun. Though in the exercise of his judiciary power he will appear as
the Son of man, yet will he be mightily declared to be the Son of God
too. The divinity, which on earth was much veiled, will shine out then
as the sun in its strength. Hence the work and design of the gospel
are to raise the heart to wait for this second appearing of Christ.
We are begotten again to a lively hope of it
(1 Pet. i. 3),
turned to serve the living God, and wait for his Son from
heaven,
1 Thess. i. 9, 10.
Christians are marked by this, expecting their Master’s coming
(Luke xii. 36),
loving his appearance,
2 Tim. iv. 8.
Let us then look to this hope; let our loins be girt, and our lights
burning, and ourselves like those who wait for their Lord; the day or
hour we know not, but he that shall come will come, and will not
tarry,
Heb. x. 37.
[4.] The comfort and joy of Christians are that their Saviour is the
great God, and will gloriously manifest himself at his second coming.
Power and love, majesty and mercy, will then appear together in the
highest lustre, to the terror and confusion of the wicked, but to the
everlasting triumph and rejoicing of the godly. Were he not thus the
great God, and not a mere creature, he could not be their Saviour, nor
their hope. Thus of the considerations to enforce the directions of all
sorts to their respective duties from the nature and design of the
gospel. And herewith is connected another ground, namely,
II. From the end of Christ’s death: Who gave himself for us, that he
might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works,
v. 14.
To bring us to holiness and happiness was the end of Christ’s death, as
well as the scope of his doctrine. Here we have,
1. The purchaser of salvation–Jesus Christ, that great God and our
Saviour, who saves not simply as God, much less as man alone; but
as God-man, two natures in one person: man, that he might obey, and
suffer, and die, for man, and be meet to deal with him and for him; and
God, that he might support the manhood, and give worth and efficacy to
his undertakings, and have due regard to the rights and honour of the
deity, as well as the good of his creature, and bring about the latter
to the glory of the former. Such a one became us; and this was,
2. The price of our redemption: He gave himself. The Father gave
him, but he gave himself too; and, in the freeness and voluntariness,
as well as the greatness of the offering, lay the acceptableness and
merit of it. Therefore doth my Father love me, because I lay down my
life, that I might take it again. No man taketh it from me, but I lay
it down of myself,
John x. 17, 18.
So
“For their sakes I sanctify myself, or separate and devote
myself to this work, to be both a priest and a sacrifice to God for the
sins of men.” The human nature was the offering, and the divine the
altar, sanctifying the gift, and the whole the act of the person. He
gave himself a ransom for all,
1 Tim. ii. 6.
Once in the end of the world hath he appeared, to put away sin by
the sacrifice of himself. He was the priest and sacrifice too.
We are redeemed, not with silver and gold, but the precious blood of
Christ
called the blood of God
(Acts xx. 28),
that is, of him who is God.
3. The persons for whom: For us, us poor perishing sinners, gone
off from God, and turned rebels against him. He gave himself for
us, not only for our good, but in our stead. Messiah was cut off,
not for himself, but for us. He suffered, the just for the unjust,
that he might bring us to God,
1 Pet. iii. 18.
He was made sin for us (an offering and sacrifice for sin),
that we might be made the righteousness of God in him,
2 Cor. v. 21.
Wonderful condescension and grace! He loved us, and gave himself
for us; what can we do less than love and give up ourselves to him?
Especially considering,
4. The ends of his giving himself for us,
(1.) That he might redeem us from all iniquity. This is fitted
to the first lesson, denying ungodliness and worldly lusts.
Christ gave himself to redeem us from these, therefore put them away.
To love and live in sin is to trample under foot redeeming blood, to
despise and reject one of the greatest benefits of it, and to act
counter to its design. But how could the short sufferings of Christ
redeem us from all iniquity? Answer, Through the infinite
dignity of his person. He who was God suffered, though not as God. The
acts and properties of either nature are attributed to the person. God
purchased his church with his own blood,
Acts xx. 28.
Could payment be made at once, no need of suffering for ever. A mere
creature could not do this, from the finiteness of his nature; but
God-man could. The great God and our Saviour gave himself for
us: this accounts for it. By one offering he hath for ever
perfected those that are sanctified,
Heb. ix. 25, 26; x. 14.
He needed not to offer himself often, nor could he be holden of death,
when he had once undergone it. Happy end and fruit of Christ’s death,
redemption from all iniquity! Christ died for this: and,
(2.) To purify to himself a peculiar people. This enforces the
second lesson: To live soberly, righteously, and godly, in this
present world. Christ died to purify as well as to pardon–to
obtain grace, to heal the nature, as well as to free from guilt and
condemnation. He gave himself for his church, to cleanse it.
Thus does he make to himself a peculiar people, by purifying
them. Thus are they distinguished from the world that lies in
wickedness; they are born of God, and assimilated to him, bear his
image, are holy as their heavenly Father is holy. Observe, Redemption
from sin and sanctification of the nature go together, and both make a
peculiar people unto God: freedom from guilt and condemnation, freedom
from the power of lusts, and purification of soul by the Spirit. These
are a chosen generation, a royal priesthood, a holy nation, and
so a peculiar people. And,
(3.) Zealous of good works. This peculiar people, as they are
made so by grace purifying them, so must they be seen to be so by doing
good, and a zeal therein. Observe, The gospel is not a doctrine of
licentiousness, but of holiness and good life. We are redeemed from our
vain conversation, to serve God in holiness and righteousness all
the days of our life. Let us see then that we do good, and have
zeal in it; only looking that zeal be guided by knowledge and spirited
with love, directed to the glory of God, and always in some good thing.
And thus of the motive to the duties directed, from the end of Christ’s
death.
| Exhortation to Various Duties. | A. D. 66. |
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15 These things speak, and exhort, and rebuke with all
authority. Let no man despise thee.
The apostle closes the chapter (as he began it) with a summary
direction to Titus upon the whole, in which we have the matter and
manner of ministers’ teaching, and a special instruction to Titus in
reference to himself.
I. The matter of ministers’ teaching: These thing, namely, those
before mentioned: not Jewish fables and traditions, but the truths and
duties of the gospel, of avoiding sin, and living soberly, righteously,
and godly, in this present world. Observe, Ministers in their
preaching must keep close to the word of God. If any man speak, let
him speak as the oracles of God,
1 Pet. iv. 11,
and not the figments and inventions of his own brain.
II. The manner; by doctrine, and exhortation, and reproof with all
authority.
All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, and for instruction in
righteousness; that is, to teach sound doctrine, to convince of sin
and refute error, to reform the life, and to carry forward in what is
just and good; that the man of God (the Christian or minister)
may be perfect, thoroughly furnished to all good works that are
to be practised by himself or to be taught to others. Here is what will
furnish for all parts of his duty, and the right discharge of them.
“These things speak, or teach; shun not to declare the whole
counsel of God.” The great and necessary truths and duties of the
gospel, especially, these speak and exhort,
parakalei, press with much earnestness. Ministers
must not be cold and lifeless in delivering heavenly doctrine and
precepts, as if they were indifferent things or of little concern; but
they must urge them with earnestness suitable to their nature and
importance; they must call upon persons to mind and heed, and not be
hearers only, deceiving themselves; but doers of the word, that they
may be blessed therein. And rebuke; convince and reprove such as
contradict or gainsay, or neglect and do not receive the truth as they
should, or retain it in unrighteousness–those who hear it not with
such a believing and obedient mind and heart as they ought, but,
instead of this (it may be) live in contrary practices, showing
themselves stubborn and disobedient, and to every good work reprobate.
Rebuke with all authority, as coming in the name of God, and
armed with his threatenings and discipline, whoever make light of which
will do it at their peril. Ministers are reprovers in the gate.
III. Here is a special instruction to Titus in reference to himself:
“Let no man despise thee; that is, give no occasion to do so,
nor suffer it without reproof, considering that he who despiseth
despiseth not man, but God.” Or thus, “Speak and exhort these
things, press them upon all, as they may respectively be concerned;
with boldness and faithfulness reprove sin, and carefully look to
thyself and thy own conduct, and then none will despise thee.” The most
effectual way for ministers to secure themselves from contempt is to
keep close to the doctrine of Christ, and imitate his example–to preach
and live well, and do their duty with prudence and courage; this will
best preserve both their reputation and their comfort.
Perhaps too an admonition might be here intended to the people–that
Titus, though young, and but a substitute of the apostle, yet should
not be condemned by them, but considered and respected as a faithful
minister of Christ, and encouraged and supported in his work and
office. “Know those that labour among you, and are over you in the
Lord, and admonish you; and esteem them very highly in love for
their work’s sake,
1 Thess. v. 12, 13.
Mind their teaching, respect their persons, support them in their
function, and, what in you lies, further their endeavours for the
honour of God and the salvation of souls.”
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