Titus 2

In this, as in most of his epistles, Paul connects, (as we have already remarked,) “the faith of God’s elect” with “the truth which is after (or according to) godliness;” and we may depend upon it, that those preachers who do not preserve this connexion inviolate, deserve not to be ranked as preachers of the gospel. When he adds, that “‘God had promised eternal life before the world began,’” we think, with Dr. Doddridge, that it is much the most natural to interpret this of the Father’s promise to his Son, when he said, as in the second Psalm, “‘Ask of me, and I will give thee the heathen for thine inheritance,” &c. ((Psalms 2:8)) and not (as some do) of his promise to Adam after the fall, but before the Jewish age or dispensation. When Paul left Titus in Crete, (or Candia,) it was for the purpose of arranging such ecclesiastical affairs as himself had not had time to attend to; and especially to ordain ministers in every town in the island, where there might be occasion and opportunity.

On this subject he repeats nearly the same sentiments which he had expressed to Timothy on the like occasion, respecting the qualifications of pastors and teachers, as may be seen in our notes below. He contrasts such as he recommends with the preachers of the circumcision, some of whom, it appears, were natives, and partook of the national character of the Cretans, who, according to one of their own poets, (Epimenides,) were addicted to lying, rapaciousness, luxury, and idleness. What a mixture of unhappy qualities! “This witness,” the apostle adds, speaking generally, “is true.” Therefore (as if he had said) “when you discover any of these unhappy qualities mingling in their conduct and conversation, rebuke them sharply, that they may be sound in the faith; on the same principle that a skilful surgeon will cauterize a wound to save the life of his patient, or remove a gangrene to effect a sound and perfect cure.

The evils of which the apostle seems apprehensive, were the apparently opposite ones of superstition and immorality, which, strange as it may seem, often operate upon each other, as we see in the lower classes of Roman Catholics. A superstitious attention to outward forms quiets their consciences in the neglect of Christian morals; and the commission of immoralities leads them to fly to saints and angels for their intercession, when they dare not approach the Son of God himself, whose “‘eyes are as a flame of fire.” Chap. II. Ver. 1—15. Directions to Titus, how to exhort the different classes of society.—By “‘sound doctrine” we understand, not only orthodox principles, but those also taught in a manner calculated to promote the health and activity of the soul, and adapted to the various classes of hearers and members of the church.

1. He begins with the aged men, whose discriminative character should be gravity, temperance, and love; for vital Christianity has a most benevolent aspect, and a powerful tendency to promote both the present and future happiness of mankind. While it moderates and usefully directs the ardour of the young, it warms the heart of the aged, and cheers them in their passage to the tomb: but levity, either in conduct or conversation, ill becomes the gravity of gray hairs. 2. Of aged women, and particularly of such as are employed in the church, a correspondent excellence of character is required, founded upon holiness: they must act as becometh saints; and, as persons employed in the service of God, studiously avoid those vices into which women, uninfluenced by Christianity, too often fall.

The female sex is the bond of union to society. The various relations it successively fills—as of daughter, wife, and mother—are of vast importance, and capable of the greatest advantages to mankind, especially as the means of forming the human character in early life. 3. Young men must be exhorted to be sober-minded and discreet; to whom Titus, as a young man and a teacher of religion, is exhorted to show himself as a pattern of good works and religious conversation. 4. Christian servants are required to be obedient in all things, neither purloining nor gainsaying, that they also, in their humble sphere, may adorn the doctrine of God their Saviour. After these exhortations, we have (ver. 11 to 14) a striking display of the nature, object, and end of the gospel dispensation, on which Dr. Doddridge excellently remarks; “Hardly does the word of God afford a more instructive and comprehensive summary of the gospel than that before us: it gives us a view of the nature of the dispensation as a doctrine of grace, and, at the same time, a doctrine according to godliness. It hath appeared to all men, and it bringeth them salvation, by inculcating the most salutary lessons that man can receive. It teaches us to deny ungodliness and worldly lusts, how pressing soever their solicitations may be. It instructs us in all the branches of our duty to God, to ourselves, and to our fellow Christians…….

As we are “slow of heart” to attend to such instructions, it enforces them with motives the most generous and the most animating. It represents to us, as it were in prophetic vision, the glorious appearance of the great God and our Saviour, Jesus Christ; when he shall come with everlasting blessings in his hands to reward all his faithful people, and with terrors of divine vengeance to be poured forth on all that have rejected the authority of his gospel. And, that the most powerful considerations of gratitude may join with those of the highest interest, it directs our eyes to this divine triumphant Saviour, as having once given himself to torture and to death for us, that he might redeem us from all iniquity, and purify us unto himself, a peculiar people, devoted to God, and zealous of good works.”

Chap. II. Ver. 1—15. Titus instructed what to teach and what to reject, and how he should act towards heretics.—Some false teachers, it should seem, had insinuated that Christians were not bound, under the gospel dispensation, to obey Pagan law, one a principle which St. Paul combats in several of his epistles; for dominion (or civil power) is not “founded in grace,” as some weak and wicked enthusiasts have pretended. St. Paul particularly guards against the disrespectful treatment of magistrates, as such, however ignorant or idolatrous; for, says he, we Christians, (that is, many of us were formerly Pagans and idolaters,) and therefore ought to treat others now in the same state with candour, gentleness, and meekness.

Not only so, but we should exercise towards them benevolence and compassion, even as “God our Saviour” hath done towards us. For, indeed, it is “not by works of righteousness which we have done,” that we are saved, but according to his sovereign mercy, and by the agency of his Holy Spirit, which he hath shed on us abundantly through Jesus Christ; the effects of which we should be careful to exhibit in our lives and conversations, for it is not only natural, but even just and proper, to judge of religious principles by their effect on the life and conduct of those who maintain them; and the principles of the gospel have the exclusive honour of being efficacious to the production and progress of universal holiness.

“I will that thou affirm constantly,” (says the apostle,) “that they which have believed in God be careful to maintain good works.” But as to “foolish questions, and genealogies, and contentions, and strivings about the law—avoid them; for they are unprofitable and vain.” Still worse; they often lead to heresy; and “a man that is a heretic” (says he,) “after the first and second admonition, reject.” Here arise two questions of great difficulty and importance—Who are heretics? and, How should they be treated? 1. Who are heretics? The term “heretic” is used only in this place throughout the New Testament, though the word “heresy” is used frequently in the book of Acts, as equivalent to sect. (See (Acts 5:17); xv. 5, 3; xxiv. 5, 14; xxvi. 5, 3; xxviii. 22.) “Prior to Christianity, the word was used indifferently for any sect or party, religious or philosophical; but after the erection of the Christian church, it was used for such separations only as were made on the ground of doctrine or principle; and other separations, grounded on difference of religious rites, or the reference of certain preachers, were denominated schisms. (1 Corinthians i. 10—12.) What, then, constituted the notion of a heretic in the first ages of the church? 1. He was supposed to be in an error. 2. That error was thought pernicious. “Heresy,” (says Dr. Waterland,) “lies in espousing pernicious doctrines.” 3. That error was of sufficient importance to break communion, and so violate the unity of the body; speaking of him as his own son.

Compare (Isaiah 48:19); xlix. 1. Ver. 14. That thy benefit.—(Greek, Agathon,) “good deed,” or benevolence. Ver. 15. For a season.—{This is a most delicate and masterly stroke; and indeed the whole Epistle, as Doddridge justly remarks, considered in no other point of view than as a mere human composition, must be allowed to be a master-piece of its kind. If compared with an Epistle of the younger Pliny, though undoubtedly it has many beauties, will be found by persons of taste much inferior to this animated composition of the Apostle Paul.}—Bagster.—For ever.—Not only in this world, but also in the next. Ver. 20. Refresh my bowels.—Paul’s bowels yearned over Onesimus: he was greatly concerned for him: Philemon’s kindness would relieve his anxiety, and comfort him.

Compare ver. 7. Ver. 21. More than I say—i.e. not only pardon him, but give him his liberty, that he might devote himself to the ministry of the gospel—which doubt-

Notes on the verses

Ver. 7. A bishop must be blameless, &c.—Compare (1 Timothy 3:2-3). Ver. 8. A lover of hospitality.—Doddridge and Macknight, “hospitable.” Ver. 10. Of the circumcision—i.e. those Judaizing teachers who taught the necessity of circumcision to all men. Ver. 11. Whose mouths must be stopped.—“Neither by persecution nor force,” (says Macknight,) “but by clear and strong reasoning.” Ver. 12. A prophet of their own—That is, a poet; for their poets were supposed to be inspired by the Muses, if not by the gods. The verse here cited is an Epimenides, and is thus poetically rendered— “False Cretans, savage beasts, with bellies slow.” Macknight remarks, that the words prophet and poet were used as synonymous, both by the Greeks and Romans.—Evil beasts—i.e. wild beasts.—Slow bellies—Lazy gluttons. Ver. 13. Rebuke them sharply.—Literally, “cuttingly.” Ver. 14. Jewish fables.—See (1 Timothy 1:4), and note. Ver. 15. Unto the pure all things are pure, &c.—See (Matthew 15:11); x. 15; (Romans 14:14, 20-23). Chap. II. Ver. 2. In charity.—Greek, “love.” Ver. 3. Holiness.—Doddridge, “saints.” Macknight, “sacred persons.” —False accusers.—Margin, “make-bates.” See note on (2 Timothy 3:3). Ver. 5. Keepers at home—That is, domestic; not seeking their pleasures. Ver. 8. Sound speech.—This term is used only in this Epistle, and in 1 Tim.—On the contrary part.—Macknight, “On the opposite side; i.e. an infidel, or unbeliever.” Ver. 10. Not purloining.—To purloin is to defraud any one, or to keep back his property.

Ver. 11. Hath appeared to all men.—Margin, “That bringeth salvation to all men, hath appeared.” Doddridge and Macknight adhere to the text. The word “appeared” is applied to the shining of the sun and stars, (Acts 27:20). Ver. 12. The great God and our Saviour.—Dr. Burgess remarks, that the whole of this title is referred to Christ “by the unanimous judgment of the Greek Fathers, and of all the Latins but one.” Smith quotes Wordsworth and Bishop Middleton, on the same side. Doddridge quotes Fleming, as remarking, that we never read in Scripture of the Father’s appearing. But see (Matthew 16:27); (Luke 9:24). Ver. 14. A peculiar people.—See (Exodus 19:5); (Deuteronomy 7:6). Ver. 15. Speak—exhort—rebuke—i.e. inculcate the doctrines—enforce the duties—and rebuke the vices, above enumerated. With all authority—i.e. as a divinely appointed and divinely instructed teacher.—Let no man despise thee.—“Two things are necessary to avoid contempt: to assert nothing without zeal and not to contradict by actions what is taught in words.” Compare (1 Timothy 4:12). Chap. II. Ver. 1. Principalities.—Macknight, “Governments.” Ver. 4. God our Saviour.—This expression occurs only here and in the 2d Epistle to Timothy. Ver. 5. A faithful saying.—This phrase also occurs only here, and in Paul’s Epistles to Timothy. Ver. 9. Foolish questions, &c.—See (1 Timothy 1:4), and note. Ver. 11. Subverted.—Doddridge and Macknight, “perverted,” or turned. Ver. 12. Artemas—Is only here mentioned.—Tychicus.—See (Ephesians 6:21). Nicopolis.—There are several cities of this name, and it is doubtful which is here intended; some referring it to Nicopolis, a city of Epirus; others to a city of the same name in Thrace, on the borders of Macedonia, as in the subscription to the Epistle. [This was probably Nicopolis, a city of Epirus, on the gulf of Ambracia, in the Adriatic sea, near Actium, which Augustus built in commemoration of his victory there over Mark Antony.]—Bagster. Ver. 13. Zenas the lawyer.—Probably a professor of the civil, or Roman law. Ver. 14. Maintain good works.—Macknight, “For necessary uses.” Doddridge, “purposes;” that is, to support themselves, and to assist others.

Ver. 15. Them that have us in the faith.—i.e. our Christian friends.

which we may add another of Horace, written on a similar occasion, that Epistle, though composed by one who excelled in the epistolary style, and Paley expresses his admiration of the tenderness and delicacy of this epistle. There is certainly something very melting and poignant in every part. It is a warm, affectionate, authoritative teacher, ardently interceding with an ab-

{THE HEBREWS were the Jews in Judea, who spoke a dialect of the Hebrew, and were so called to distinguish them from those who resided among the Greeks, and spoke their language, and were called Hellenists, or Greeks, ((Acts 6:1); ix. 29; xi. 20.) To such of the Hebrews as professed Christianity this Epistle was addressed, according to the opinion of the ancient Christian writers, and the best modern critics; and this decision is corroborated by the internal evidence of the Epistle itself, which contains many things peculiarly suitable to the believers in Judea.

Though Hebrew was commonly spoken by the persons to whom this Epistle was sent, there is no necessity to suppose, with Origen, Jerome, and others, that it was originally written in that language, and afterwards translated into Greek by Luke, Barnabas, or Clement; for the latter language was then universally understood, and much esteemed by the inhabitants of Palestine, and the apostolical Epistles being intended for the use of the whole Christian world, as well as for the persons to whom they were sent, it was more proper that they should be written in Greek, than in any provincial dialect. In fact, the circumstance of there being no authentic report or tradition respecting any one copy of the Hebrew Epistle; the style of the epistle throughout, which has all the air of an original; the occurrence of numerous paronomasias on Greek words; the interpretation of Hebrew names, such as Melchisedec by King of Righteousness, and Salem by peace, in a manner by no means like the additions of a translator; and the quotations from the Old Testament being generally taken from the Septuagint, even where that version in some degree varies from the Hebrew; all these facts furnish positive and conclusive evidence that it was originally written in the Greek language, in Christ in these last times coming to us from the Father, 4 is preferred above the angels, both in person and office.

God, who “at sundry times and in divers