Titus 3

Titus 3:1

The apostle concludes his epistle with exhorting Titus to recommend obedience to magistrates, and readiness to all good works; to caution against censoriousness and contention; acknowledging the grace of God, as that to which all Christians owe their hopes of salvation, and strongly pressing him to insist upon the great doctrines of practical religion, in opposition to those idle controversies to which many were attached. He also instructs him how to proceed with respect to heretical teachers; and closes with giving him some directions about meeting him at Nicopolis, and a general salutation to all his friends. Tit. III. 1, to the end.

VOL. 5.

Titus is to enforce obedience to magistra

TITUS III. 1.

AMONG other useful lessons, which it will be thy duty to give the Cretans, while thou continuest with them, remind them of being subject to those principalities and powers which God hath set in supreme authority over them, by no means excepting those who stand at the greatest distance from Christianity: exhort them also to obey subordinate governors: and, upon the whole, to be ready to every good work, in every relation which they sustain in life. Charge them to calumniate no man, not to be contentious, [but] gentle in their whole demeanor, shewing all meekness to all men, even those from whom they may receive the greatest provocation. Let us not bear ourselves too highly, on the superiority of our own characters, be they now ever so blameless, or ever so exemplary; for we ourselves also were formerly foolish, as well as others, disobedient to the Divine authority, and perhaps to those whom God had invested with power over us; wandering from the paths both of truth and virtue, and enslaved to various lusts and pleasures; in the pursuit and gratification of which we degraded the nobler powers of our souls. We were living in malice and envy, hateful ourselves while under the tyranny of such fierce and detestable passions, [and] hating one another, on account of little clashings and oppositions in our temporal interests, while we forgot the great ties and bonds which ought to have endeared us to each other.

But when the admirable kindness and love of God our Saviour towards man, so signally

C. [C. 1] Not even your P. [P. 2] Jewish neighbor, says good Dr. B. [V. 1] p. 162, however in the lives, or cruel in their behaviour to you [Dr. Whitby pleads, this cannot be anidicable to Paul himself, and argues from Acts xxiii 1; 2 Tim i Plut [B. 1] am persuaded that, when the goodie wrote this, he had such

sublime views of the pain of God’s law, and the imperfection of his own best obedience, how capable a sever of being justified to men, that, notwithstanding all he says in the text quoted, he could apply what he here wrote to much of his own character while an enemy of Christianity. Compare note below [God see Saviour] It is observable, that God the Father is here called our Sa-

are saved the washing of regeneration, &c. I displayed in the gospel, appeared to us, we were delivered from this miserable condition; the remembrance therefore of this deliverance; ought to make us compassionate, rather than severe, towards others in the same unhappy circumstance in which we once were; especially when we consider the manner in which it was accomplished. For it was not by any works of righteousness which we ourselves had done; for any acts of obedience, whether to ceremonial or moral precepts, by which we had made ourselves worthy of his favourable regard; but according to his own mercy, that he saved us from condemnation and ruin, by the washing of regeneration, and the renewing of the Holy Spirit; which by its purifying influence operates at first to turn us to God, and bring us into the number of his children, and afterwards advances the happy work, by improving us more and more in the Divine life and image: Even by that Spirit which he poured out upon us richly and abundantly, in his various gifts and graces, by Jesus Christ our Saviour, in virtue of whose intercession it has been imparted to the children of men; That being justified by his grace, we might become heirs of the most valuable blessings, according to the hope of eternal life, which as the gift of that grace he hath exhibited to our believing views, as the great and noble object of our pursuit. [Thus,] which I have here been

saviour, to intimate, that it was his paternal love to us that engaged him to appoint his Son to redeem us, and to perform all one important offices for us, by which he accomplishes our salvation.

By the washing of regeneration] This ath often been explained of nappism, and Mr. Joseph Mede insists upon it, that it tudes to cleansing the new born infant from the pollution which necessarily attend it. (Ezek xvi 4-5) But I cannot think this interpretation at all favourable to the doctrine of baptismal regeneration; since it is not by washing the infant that the birth is produced; and, therefore, it can surely signify no more, than that they who are regenerated are to be thus tainted. I have observed elsewhere, that is not, the word here used, is by no means entirely synonymous to being a lover. The sense

here given of this much controversial passage is what I verify believe to be justice and safety; though I am aware, that the Christian church must be gun to lay a disrespect, with the form, and to sacrifice too great effect to the ritual of nappism. (See the preface and postscript to my Sermon in Regeneration, second section)

Which he poured out upon us richly] These words have been explained so referring to Paul alone, and the effusion the Spirit upon him, to qualify him for extraordinary office. But, to see out of the harshness of this interpretation, the violence is must do to several perhere used, it is evident that it would make the new game foreign to the purpose for which it is introduced, one of dissuading from severe and uncharitable censures.

They that have believed in God should maintain g

attesting, [is] a faithful saying, most credible in itself, as well as of great weight and importance; and concerning these things, these distinguishing principles of the gospel, I will and charge that thou steadily affirm and constantly inculcate them; that so they who have believed in God, and by baptism professed to embrace this gospel, may not imagine, that by the dispensation of grace they are excused from the observation of duty; but, on the contrary, that being thus engaged, and encouraged by such grace and hope, they may be so much the more careful, thoughtful, and diligent to signalize themselves as examples of the greatest zeal in good works. These things are good and profitable to men: there is a beauty and advantage in them which nothing can equal. Let these therefore be the darling topics of thy preaching, as thou desirest the edification and salvation of thy hearers.

But avoid, and endeavour to guard others against, foolish questions, which the Judaizing teachers are ready to start, that tend only to amuse an idle curiosity; and those perplexed genealogies, about which they so eagerly debate, and other strifes and contentions about the law of Moses; for they are unprofitable and vain, not only consuming to no purpose that time which is capable of much better improvement, but also tending to discompose the mind, to alienate the affections of Christians from each other, and to render them indifferent to the proper duties of life. And a man that, on this occasion, or any other, is a factious and obstinate heretic, that introduces such

Perplexed genealogies.] It is well own that the Jews carried their fondness for these to a great excess; and Jerome ells us, they were as well acquainted with those from Adam to Zerubbabel, as with their own names

Heretic.] After all the tedious conreversies which have arisen about the sense of this text, I have been obliged to acquiesce in that given in the paraphrase, being well assured, that a person may be said to be self condemned if he furnish matter of conviction against himself. Comare Heb. xi. 7; Mat. xii. 41, 42: Acts

xiii. 46; Job xv. 6; Luke xix. 22. An indeed, if Dr. Whitby’s interpretation, borrowed and defended by Dr. Foster, is to be admitted, viz. that he is a hereti who teaches directly contrary to what h inwardly believes, the truth or falsehood o his notions will be a matter quite indiffer ent as to fixing this censure upon him; and a man, who was really an atheist, might be subject to condemnation, as heretic, for teaching the most orthodox system of Christianity that can be con ceived, if his secret atheism should by any means be discovered. And so the word

desires Titus to come to him at Nicopolis.

controversies as these into the church, and perversely maintains and propagates them, in a manner injurious to the peace of society, after the first and second admonition from thee and the church, given with proper solemnity, reject, and declare him unfit to be any longer looked upon as a member of it. Knowing that such a one, who is so fond of his own darling notions, that he will ruin the peace of the church for them, and will not submit to thy remonstrances, and those of the wiser and better part of the society, is perverted by some very ill principles, whatever zeal he may pretend for what he maintains as truth; and that he not only errs, but sins too, in such obstinate efforts to diffuse his errors, being indeed self condemned, and judged out of his own mouth, as his own words furnish sufficient matter of conviction; and, while he makes such a breach in the church, he in effect passes on himself that sentence of separation from it which he well deserves to lie under till he returns to a better temper.

When I shall send to thee Artemas, or Tychicus, to supply thy place in Crete, as I hope quickly to do, endeavour to come to me at Nicopolis; for there I have determined to pass the winter, if Providence gives me an opportunity.

As Zenas, the worthy lawyer, who, though well versed in those studies, on which some of his Jewish brethren value themselves so highly, is now a sincere and active Christian, and my eloquent and pious friend Apollos, will be with

heresy will be made to signify a kind of solemn lying; which is such an abuse of speech as I suppose few will be capable of admitting I shall only add, that, as Dr Foster is obliged to allow there are undamental errors, for which, how sincerely soever received and maintained, a man ought to be separated from a Christian society, the dispute between this learned gentleman and his antagonist, was brought to this question, what St. Paul calls heresy? and the hints laid down above convince me, that what Dr. Whitby has said on this head cannot be defended, even by this ingenious reviver of it.

There I have determined to pass the winter.] Several cities of this name are

mentioned in antiquity; one, not far from Philippi, in Macedonia; another in Epirus, which took its rise and name from the victory of Augustus over Antony and Cleopatra at Actium. Mr. L’Enfant is of opinion this last is referred to here, supposing that Paul intended a visit to those in or near Illyricum, among whom he had preached the gospel; Rom. xv. 19 But Mr. Cradoc, and many others, think it was the former. After all, it seems to me something uncertain; as well as the particular time when this epistle was written, and the place from whence it was sent. (See Intro. to this epistle, p. 463.)

e ections on the grace and mercy of God in t

thee when this comes to thy hand, or quickly afterwards, I desire thou wouldest bring them forward on their journey to me, with readiness and diligence; and take all the care thou canst, that nothing convenient may be wanting to them which thou canst supply them with. I hope these good men will meet with that hospitable treatment, among the Christians in your parts, which their character deserves; and let all those that belong to us, and call themselves Christian brethren, whether they were before Jews or Gentiles, learn to distinguish themselves in good works, for necessary purposes of aid and service to others; that they may not be unfruitful, and act as if they had learned nothing but barren speculations from that religion which is so well calculated to inspire and animate every sentiment of benevolence and generosity.

All the Christians that are here with me salute thee, in an affectionate and respectful manner. Salute them who love us in the bonds of our common faith; and assure my Christian friends that I feel an equal affection for them. Grace and peace, and every other blessing, from our Father and Saviour [be] with you all. Amen.

IMPROVEMENT.

LET the remembrance of the irregularities with which we ourselves were once chargeable, of that sinful and miserable condition in which we once were, make us candid to others, and silence our too severe censures against them. And let us rather, with the apostle, humbly adore that grace which has now made a difference between us and those that are still foolish and disobedient, wandering in the paths of vice, and enslaved to divers lusts and passions. Let the kindness, the philanthropy of God, be daily celebrated and adored by us; of God, who hath saved us, not by the righteousness of our works, but by his own rich and overflowing mercy; hath justified us by his free grace, in Christ, and thereby made us heirs, according to the hope of eternal life. Nor let us ever forget how much we are indebted to the regenerating and renewing influences of the Holy Ghost, shed abroad upon us richly by Jesus Christ our Saviour. May it wash and purify our souls more and more from every stain of sin, and may it inspire us with a pious ardour to honour our profession, by distinguishing ourselves in all good works for necessary uses, and according to the

and on Paul’s direction to expel heretics.

calls which Providence gives us in life. Having professed our belief in God, let us carefully practise all the virtues of the Christian character; for these things are indeed good and profitable to men. But let us guard against those airy curiosities and abstruse speculations, which, on the contrary, are unprofitable and vain.

May all the churches of Christ be delivered from such factious members and teachers as would depart from the infallible rule of truth which is laid down in the word of God, and would subvert the faith once delivered to the saints; introducing, instead of it, the doctrines of men, and teaching things which tend to alienate the minds of Christians from the gospel, and from each other, that they may set up their own authority, and promote their own secular interest. We ought undoubtedly to be cautious how we pass such a censure on particular persons, without clear and evident proofs; but when such proofs arise, and the persons in question appear to be the turbulent and pernicious heretics that St. Paul describes, it were to be wished they might always meet with the treatment which he recommends. They ought first to be plainly and seriously admonished; and, if repeated admonitions are rejected, it is the duty of the wiser and sounder parts of Christian societies to expel them; that they may be less capable of doing mischief, and that the gangrene of such pernicious principles and dispositions may not spread, to the disgrace and ruin of the churches to which they belong. But let it ever be remembered, that this is all the remedy which scripture furnishes us with; and they, who to the solemn censure of disturbed and injured churches, add any corporal severities, or civil penalties whatsoever, are taking up weapons which Christ has never put into their hands, and may very probably do more mischief in the church and the world than the most erroneous of those against whom they would arm their terrors.

The END of the FAMILY EXPOSITOR on the EPISTLE of PAUL to TITUS.

THE

MILY EXPOSITOR;

OR,

A PARAPHRASE

ON

PISTLE OF PAUL THE APOSTLE

TO

PHILEMON;

WITH

NOTES, AND A PRACTICAL IMPROVEMEN OF EACH SECTION.

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE EPISTLE OF PAUL THE APOSTLE

TO

PHILEMON.

PHILEMON was an inhabitant of Colosse, as we may conclude from St. Paul’s mentioning Onesimus, in his epistle to the Colossians, as one of them, (chap. iv. 9,) as well from his saluting Archippus in this epistle, (ver. 2,) who appears, from Col. iv. 17, to have been a pastor of that church. The title of fellow labourer, given Philemon, (ver. 1,) makes it probable, that he was his colleague in the ministry: and, though we cannot certainly determine when he first embraced Christianity, it is evident, from the oblique insinuation in the 19ᵗʰ verse, that he was one of the apostle’s converts; and it is not at all unlikely (as some have conjectured) that he might have had an opportunity of attending upon him during his long residence at Ephesus, where we are told St. Paul preached with so much success, that all they that dwelt in Asia heard the word of the Lord Jesus Christ: (Acts xix. 10.) He seems, from several hints given in the epistle, to have been a person of distinction; particularly, from the mention made of the church in his house, (ver. 2,) and his liberal contribution to the relief of the saints, (ver. 5, 7,) and the general strain of the letter shews that the apostle held him in very high esteem, and looked upon him as one of the great supports of religion in that society.

A general introduction

It appears from the first verse of this epistle, that St. Paul was under confinement when he wrote it; and, as he expresses (ver. 22) his expectation of being shortly released, it is probable that it was written towards the close of his first imprisonment at Rome, and sent, together with the epistles to the Ephesians and Colossians, by Tychicus and Onesimus, about the year of our Lord 63, or the 9th of the emperor Nero, (Compare Introduction to Ephes. p. 89, and Vol. III. § 60, note 8.)

The occasion of the letter was this: Onesimus, Philemon’s slave, had robbed his master, and fled to Rome; where, happily for him, he met with the apostle, who was at that time a prisoner at large, and by his instructions and admonitions was converted to Christianity, and reclaimed to a sense of his duty.

St. Paul seems to have kept him for some considerable time under his eye, that he might be satisfied of the reality of the change; and, when he had made a sufficient trial of him, and found that his behaviour was entirely agreeable to his profession, he would not detain him any longer for his own private convenience, though in a situation that rendered such an assistant peculiarly desirable, (compare ver. 13, 14,) but sent him back to his master; and, as a mark of his esteem, intrusted him, together with Tychicus, with the charge of delivering his epistle to the church at Colosse, and giving them a particular account of the state of things at Rome, recommending him to them, at the same time, as a faithful and beloved brother; (Col. iv. 9.) And, as Philemon might well be supposed to be strongly prejudiced against one who had left his service in so infamous a manner, he sends him this letter, in which he employs all his influence to remove his suspicions, and reconcile him to the thoughts of taking Onesimus into his family again. And whereas St. Paul might have exerted that authority which his character as an apostle, and the relation in which he stood to Philemon as a spiritual father, would naturally give him, he chooses to entreat him as a friend, and with the softest and most insinuating address urges his suit, con-

to the epistle to Philemon.

juring him, by all the ties of Christian friendship, that he would not deny him his request. And, the more effectually to prevail upon him, he represents his own peace and happiness as deeply interested in the event : and speaks of Onesimus in such terms as were best adapted to soften his prejudices, and dispose him to receive one who was so dear to himself, not merely as a servant, but as a fellow Christian and a friend.

But though the apostle’s subject did not lead him to treat so directly of the doctrines or precepts of Christianity in this as in his other epistles, yet a person, whose mind, like his, was so deeply and habitually impressed with a sense of Divine truths, could not fail, even when writing upon the most common and familiar occurrences, to introduce some hints that might tend to cherish pious and virtuous sentiments in the breast of his friend ; and accordingly, in this short epistle, we meet with several allusions to different parts of the Christian plan, interwoven in so easy and natural a manner with the rest of the letter, as must convince us how near those subjects lay to his heart.

It is impossible to read over this admirable epistle, without being touched with the delicacy of sentiment, and the masterly address that appear in every part of it. We see here, in a most striking light, how perfectly consistent true politeness is, not only with all the warmth and sincerity of the friend, but even with the dignity of the Christian and the apostle. And if this letter were to be considered in no other view than as a mere human composition, it must be allowed a masterpiece in its kind. As an illustration of this remark, it may not be improper to compare it with an epistle of Pliny, that seems to have been written upon a similar occasion, (lib. ix. let. 21,) which, though penned by one that was reckoned to excel in the epistolary style, and though it has undoubtedly many beauties, yet must be acknowledged, by every impartial reader, vastly inferior to this animated composition of the apostle.

One cannot but be solicitous to know what effect such an epistle produced. One would willingly hope it was attended

A general introduction, &c.

with all the success which St. Paul seemed to expect, when he tells Philemon, that he wrote to him in full confidence of his obedience, knowing that he would do even more than he said.

And though nothing indeed is expressly asserted in relation to it, yet there is great reason to believe, from the nature of the thing, that Onesimus had already waited upon his master, and been received into favour, when he discharged the commission, with which (as we have observed) he was honoured, to the Colossians. For it is hardly to be imagined, that the apostle would direct him to join with Tychicus, in delivering such a message to a church, that was in part under the care of Philemon, before he had made his submission to him, and obtained his pardon. (Compare the Introduction to the Ephesians, p. 89.)

A

PARAPHRASE

ON

THE EPISTLE OF PAUL

PHILEN