A Paraphrase on the New Testament, Titus
The Epiſtle of Paul the Apoſtle to TITUS.
CHAP. I.
1, 2. PAul a ſervant of God, and an Apoſtle of Jeſus Chriſt, according to the faith of Gods elect, and the acknowledging of the truth, which is after godlineſs: In hope of eternal life, which God, that cannot lie, promiſed before the world began.
1, 2. Paul, &c. for the propagating of the Faith of God's Elect, and the acknowledgment of that ſound Doctrine, which is ſuited to the promoting of godlineſs, (in oppoſition to prophaneneſs and hereſie;) in hope of eternal life, which is the end of all our faith and godlineſs, and all our preaching and ſuffering; which God, that cannot lie, promiſed before many Ages paſt.
3. But hath in due times manifeſted his word through preaching, which is committed unto me, according to the commandment of God our Saviour.
3. But what he ſo long ago purpoſed, and darkly promiſed, he ha…h in the fitteſt appointed ſeaſon manifeſted by his Goſpel through preaching, which is committed to me by the Commiſſion and Commandment of God our Saviour.
Note; That it is doubtful whether by God's Promiſe, be meant only his ſecret purpoſe; or by [foreign] be meant [many Ages ago.] One of the two it muſt be; for we cannot feign an actual Promiſe before the world began, diſtinct from his purpoſe.
2. It is not unlikely that he meaneth the Promiſe firſt made to Fallen Man, of the Womans Seed, and after oft renewed; and this obſcure word was made plain by the preaching of the Goſpel upon Chriſts Incarnation, Life and Reſurrection, &c.
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.
Note; The Church hath but one Faith (or Creed) common in the Eſſentials to every Chriſtian.
5. For this cauſe left I thee in Crete, that thou ſhouldeſt ſet in order the things that are wanting, and ordain elders in every city, as I had appointed thee.
5 Note, 1. That Titus is not ſaid to be ſettled in Crete as their fixed Biſhop, but left there in his Travels, to ſettle fixed Biſhops there. The Scriptures tell us that Timothy & Titus were Itinerant Evangeliſts, that went about where Paul ſent them to plant and ſettle Churches. But the plain truth is, that Apoſtles, and ſuch Evangeliſts as theſe, whereever they came, had as great Authority as any meer Biſhops, and more; and that they ſtayed in ſome Countrys longer than in others, to ſettle the Churches; and that the Churches after their Age thought it an honour to be their Charge, and ſo called them their Biſhops. In which ſenſe one Apoſtle might have twenty or forty Biſhopricks, as he planted and ſettled ſo many Churches: But none of them were Biſhops fixed and confined to one Church, as thoſe uſually called Biſhops then were; ſo that to controvert whether Peter, Paul, Timothy, Titus, Luke, &c. were Biſhops, is a meer ignorant ſtrife de nomine, about the name, while we are, or eaſily may be, agreed of the thing, what work for thoſe Churches they performed. They were Biſhops eminenter, tranſient from Church to Church; but he degradeth them that feigneth them affixed to any one as their ſole and proper Flock.
2. Note further, That Titus ordaining Elders (that is, Biſhops, as Dr. Hammond noteth) implieth the peoples conſent; for Titus had no forcing power.
3. That Crete is ſaid to have an hundred Cities in it, being but a ſmall Iſland; and ſo muſt have an hundred Biſhops, if every City had one. But doubtleſs Paul meaneth every City that had Chriſtians in it enough to be a Church.
4. That by foreign, is meant any big Town, ſuch as our Corporations are, and foreign, oppidatim, is meant from Town to Town, where there is matter for a Church. And Paul never meant by this to confine Biſhops to Cities, and forbid them to Villages, but he nameth Cities or Towns, becauſe then no other places had Chriſtians enow for a Church.
5. Dr. Hammond thinks that theſe Biſhops then were only the ſingle Paſtors of ſingle Congregations, having no Sub-Presbyters, but Deacons.
6. The ordering of things wanting was not adding to their Faith and Religion, or making them a Book of Canons; but ſeeing them reduced to the obedient and orderly practice of that which the Apoſtles every where taught and ſettled.
6. If any be blameleſs, the husband of one wife, having faithful children, not accuſed of riot, or unruly.
6. Note; If God bleſs not the Education of his own Children, 1. The Church would doubt of his Fidelity, or whether God will bleſs his greater undertaking. 2. And his Family would be a ſcandal to Religion.
7. For a Biſhop muſt be blameleſs, as the ſteward of God: not ſelf-willed, not ſoon angry, not given to wine, no ſtriker, not given to filthy lucre:
7. Note; That the ſame man is called a Biſhop here, who was called an Elder, v. 5. If then they were diſtinct Offices, Paul neglected to deſcribe one of them, which is not credible when he deſcribeth Deacons & Deaconeſſes, Dr. Hammond confeſſeth that there were in Scripture-times no Subject-Presbyters, ſave Biſhops, that were under the Apoſtolick Order; but he thinks that Biſhops had power from the Apoſtles to inſtitute another Order of Presbyters under them afterwards: But 1. Where is there any proof of that? Muſt Church-Government caſt out all Miniſters who believe not ſuch an unproved Aſſertion? 2. It's thus diſproved: Paul giveth Timothy and Titus ſufficient Inſtructions what Officers to Ordain in the Church (which Canons were to be a Guide to all after-Ages.) But Paul gave them no Inſtruction or Canon for the Inſtituting of any New Order between Biſhops (or Elders) and Deacons: Therefore it is not credible that any ſuch power was then given to other Biſhops, which he gave not to Timothy and Titus.
But as to others, who ſay that the Apoſtles and Evangeliſts were then the only Biſhops, I anſwer, de re, we confeſs that theſe had power to go about to gather and ſettle Churches; and de nomine, whether ſuch may be called Biſhops, let them quarrel that have nothing elſe to do. But beſides them, every Town or Church had then their own fixed Biſhop (one or more) and Deacons. If Dioceſans or Metropolitans will be Succeſſors of the Itinerant Apoſtles and Evangeliſts, or General Biſhops, let them reſtore to every Church their particular proper Biſhops, and not make Paſtors that have not the power of the Keys.
As for them that ſay, Paul includeth both Orders under the ſame names, Biſhops and Presbyters, I anſwer, Paul uſeth not only the ſame name, but the ſame deſcription, and ſo the Order or Office alſo muſt be the ſame; and both Name and Thing the ſame.
2. Biſhops are God's Stewards, entruſted to govern by his Law; and not Lords of his Church, or of their Faith.
3. By [ſelf-willed] is meant [ſelf-conceited, proud men, that muſt be pleaſed, and have their own will] and cannot become all things lawful to all men, for their good, but will ſilence, and excommunicate, and reproach thoſe that are moſt careful to do God's will, if they do but croſs their Wills, and Canons.
4. Not [ſoon angry] rather [an angry, wrathful man] The reſt ſee on 1 Tim. 3.
8. But a lover of hoſpitality, a lover of good men, ſober, juſt, holy, temperate,
8. But one that loveth to entertain men in his houſe, a lover of goodneſs, and good men, of a ſound and ſober mind, righteous, holy, as devoted to God, continent and abſtemious.
9. Holding faſt the faithful word, as he hath been taught, that he may be able by ſound doctrine, both to exhort and to convince the gainſayers.
9. Faithfully holding faſt the word of Faith, even that which we have preacht and taught from Chriſt, that ſo he may be able to uſe ſound doctrine, both in Exhortation, and in Confutation of Oppoſers.
10. For there are many unruly and vain talkers and deceivers, ſpecially they of the circumciſion. 11. Whoſe mouths muſt be ſtopped, who ſubvert whole houſes, teaching things which they ought not, for filthy lucres ſake.
10, 11. For there are many diſorderly and unruly, fooliſh vain talkers, deceivers of mens Judgments, ſpecially thoſe Jewiſh corrupt Chriſtians, (before oft deſcribed.)
Note, That here it appeareth whom Paul meaneth in his Invectives in many Epiſtles, even thoſe mentioned Acts 15. that would have made Chriſtianity but a Supplement to Moſes Law; and not Gnoſticks only or chiefly: Ebion and Cerinthus were of the worſer degenerate ſort of them, and the Nicolaitans next.
2 Note; That Paul meaneth not ſtopping the Seducers mouths by force, but by confutation by the word: For Titus had no power of the Sword.
3 Note; That ſo great is the weakneſs and unſtedfaſtneſs of many Chriſtians, that whole houſholds may be ſubverted by the moſt groſs deceivers. If the Apoſtles Converts were ſuch, no wonder if ours be ſo.
12, 13. One of themſelves, even a prophet of their own, ſaid, The Cretians are always liars, evil beaſts, ſlow bellies: This witneſs is true;
12. Epimenides, an eſteemed Poet of their own, ſaith, that the Cretians are falſe, bad and ſavage, gluttonous and idle; and his words are true, of too many of them, who are not converted from theſe ſins.
13. Wherefore rebuke them ſharply, that they may be ſound in the faith;
13. Note; That ſharp or cutting Rebukes are neceſſary to ſome, that they be ſound in Faith and Religion.
14. Not giving heed to Jewiſh fables and commandments of men, that turn from the truth.
14. Not believing the Jewiſh Fables, and Traditions, and Commands of Men, which the Phariſees uphold, and which turn men from ſound Faith.
Note; Do you think that Paul then was for introducing all the vaſt body of the Popiſh Canons, and all their corrupt Traditions and Ceremonies?
15. Unto the pure all things are pure, but unto them that are defiled, and unbelieving, is nothing pure: but even their mind and conſcience is defiled.
15. They pretend that men are defiled by eating things unclean, not keeping their Days, Traditions, &c. But to Believers who are purified from guilt and ſin, all Meats and Days, and things of that nature are clean and lawful, yea ſanctified, to further them in ſerving God. But all things are made unclean as abuſed to ſin and evil ends, by them that are unclean and unbelievers; their defiled Minds and Conſciences defile all to them.
16. They profeſs that they know God, but in works they deny him, being abominable, and diſobedient, and unto every good work reprobate.
16. It is not theſe Judaizers and Hereticks Profeſſion that they know more of God, and his Will, than others, that will prove them wiſe or good: For their deeds contradict their tongues: They are practical Atheiſts, while they deny God by their works, and lives, as if they knew not God to be the Holy and Righteous Governour and Judge of all: For they are abominable and diſobedient, and averſe and unmeet for all good works.
CHAP. II.
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.
1. Note; Sound Doctrine is practical, teaching men their duties.
2. It was ſo ordinary with the Jews for the Younger to reverence and obey the Elder, that Officers being choſen by ſeniority (caeteris paribus) it is of no great moment whether we here expound this of Office or Age (as moſt do.) They that take [Aged] to ſignifie Rulers, ſome mean Deacons, ſome Elders that ruled only, either as ſome, not Ordained to Preach, or as others, not Ordinary Preachers: But all unproved.
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,
3. That the Aged women who are in the Church-Catalogue or Liſt, that they behave themſelves as becometh holineſs, not to diabolize or calumniate, not addicted to Wine, Teachers of the younger ſort in good things.
Note; Whether theſe were Deaconeſſes by Office or not, it is certain, 1. That all Aged women ſhould inſtruct the younger. 2. But becauſe few do their duty to purpoſe, it is of great uſe in a well ordered Church, that ſome few of the fitteſt be by Office choſen to this work, that the Miniſters may direct theſe Aged women in it, and not be themſelves too often with the younger ſort in private.
4. That they may teach the young women to be ſober, to love their husbands, to love their children, 5. To be diſcreet, chaſt, keepers at home, good, obedient to their own husbands, that the word of God be not blaſphemed.
4, 5. It is their work to teach the younger women to be wiſe, and of ſound Judgment, to love their Husbands, and Children, and ſhew it in their care and behaviour, to be diſcreet and chaſt in mind and behaviour; to keep at home, and look to their houſhold buſineſs, and not affect to be needleſly abroad in idleneſs, or under temptations; to be good, and ſubject to their Huſbands; for there is danger that the miſcarriages of young women may bring reproach on Religion and the Goſpel which they profeſs.
6. Young men likewiſe exhort to be ſober-minded.
6. Note, 1. By Sober-mindedneſs, is meant a mind ſetled in the Truth, guided by ſound Judgment, and not by Paſſion, nor ſeduced by Senſe and Appetite, or Evil company, or proud Self-conceit, or haſty Judging, into evil ways. 2. By Paul's warnings we may note, what the Vices are that young men, and all ſorts, are moſt in danger of.
7. In all things ſhewing thy ſelf a pattern of good works: in doctrine ſhewing 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.
7, 8. In all the good which thou wouldeſt perſuade thy hearers to, be an eminent viſible Pattern thy ſelf, that they may ſee in thy ſelf what thou meaneſt in thy Preaching: Let thy Doctrine be entire and ſincere, without corrupt mixture, and grave, without levity, ſound words that deſerve not blame, and cannot be confuted; that gainſayers (for ſuch you muſt expect) may be aſhamed, having no ill to charge on your Doctrine or Life.
9, 10. Exhort ſervants to be obedient unto their own maſters, and to pleaſe them well in all things, not anſwering again: Not purloining, but ſhewing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.
9, 10. Servants, even the loweſt, are thy Charge, and muſt be taught to be obedient to their Maſters, and in all things lawful belonging to their Government, to make it their care to pleaſe them, not croſſing and contradicting them, nor ſtealing the leaſt thing, nor taking any thing that is theirs, which is not allowed them by their conſent, but ſhewing all conſcionable truſtineſs; that while Chriſtian Servants thus excel all others, it may honour the Goſpel and Religion (more than opinionative proud Profeſſors do.)
11, 12. For the grace of God that bringeth ſalvation, hath appeared to all men, teaching us, That denying ungodlineſs and worldy luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent world:
11, 12. For the Grace of God by a Redeemer, which bringeth Salvation, is made known now to all ſorts of men, and extendeth to Servants as well as Maſters, teaching us all (not the vain ſpeculations of the world, but) to deny all Doctrines and Practices which are ungodly, and all worldly luſts, of ſenſuality or covetouſneſs, and that we ſhould live in this preſent world, ſoberly and temperately to our ſelves, righteouſly and charitably to others, and holily and obediently to God.
13. Looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt,
13. Animated herein by our believing expectation of our hoped bleſſedneſs, and the appearing of the glory of that great God, and our Saviour Jeſus Chriſt (according to his faithful Promiſe.)
14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works.
14. Who gave himſelf as our Saviour a Sacrifice for our ſins, and a Ranſom for our deliverance, that thereby he might redeem and ſave us from the guilt, puniſhment, and power of all our ſins, and purifie and ſanctifie a Church to himſelf, as his Body and Spouſe, for his Glory, and delightful Communion with them▪ a peculiar people ſegregate from the polluted wicked world, and by his Spirit made zealouſly devoted in Love and Diligence, to all good works, of Holineſs to God, and Juſtice and Beneficence to Man.
Note 1. It was to Redeem us from our own ſin, and its effects, that Chriſt gave himſelf as our Saviour to be a Sacrifice for us. 2. The Redeemed of Chriſt (not only as to ſufficiency, but efficacy) differ not from the polluted world only by name and profeſſion, and common things, but are a purified and peculiar people, poſſeſſed by Chriſt's Spirit with a Zeal for good works. 3. True Zeal is for Good works, and not for dead Ceremony, or worldly Intereſt, or odd Opinions, and dividing Sects. It is not furious, and hurtful, and envious, but firſt pure, and then peaceable, and ſets men upon earneſt endeavour to do good. 4. It is not only for us that Chriſt Redeemeth and Purifieth a Church and choſen People, but ultimately for himſelf, and for his own and his Fathers Glory and Complacence. As he made the world not as needing it, but as pleaſed in his own expreſſed Glory.
15. Theſe things ſpeak and exhort, and rebuke with all authority. Let no man deſpiſe thee.
15. Theſe neceſſary practical ſaving Truths muſt be the matter of thy Preaching: And according to the Authority of thy Office, rebuke gainſayers, and the diſobedient: And let thy Doctrine and Behaviour in wiſdom and gravity, keep thee from all mens contempt.
CHAP. III.
1. PUT them in mind to be ſubject to principalities and powers, to obey magiſtrates, to be ready to every good work,
1. Teach them oft to live in due ſubjection to Chief Rulers or Princes, and thoſe that have Governing-Authority, and to obey Magiſtrates, in all things which belong to their Office and Authority to command under God; and to do all the good they can to all men.
2. To ſpeak evil of no man, to be no brawlers, but gentle, ſhewing all meekneſs unto all men.
2. To avoid all reproachful and evil ſpeaking of any men, without a neceſſary cauſe upon ſufficient evidence, to be no contentious ſtrivers, but apt to take all things in the moſt favourable ſenſe, uſing all meekneſs to all men.
3. For we our ſelves alſo were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hateful, and hating one another.
3. In our dealing with others we muſt uſe compaſſion, remembring that before our Converſion to Chriſt, we our ſelves had thoſe Vices which are reproachful in others; we were witleſs, unperſuadable, and diſobedient, deceived in the greateſt things, the ſervants of divers luſts and pleaſures, living in malice and envy againſt others, odious our ſelves, and with hatred purſuing one another. This was the Gentill life.
4. But after that the Kindneſs and love of God our Saviour toward man appeared; 5. Not by works of righteouſneſs, which we have done, but according to his mercy he ſaved us by the waſhing of regeneration; and renewing of the holy Ghoſt. 6. Which he ſhed on us abundantly, through Jeſus Chriſt our Saviour.
4, 5, 6. But when the Saving-kindneſs and Love of God our Saviour to Fallen Man appeared to us by the Communication and Illumination of his Grace, not for any good works or deſerts of ours (for we were as bad, as aforeſaid) but of his meer free Mercy he ſaved us from that ſtate of ſin and miſery, by Regeneration ſignified and ſealed in Baptiſm, and by the renewing work of the Holy Ghoſt, which he poured out upon us in the extraordinary meaſure promiſed after Chriſts Reſurrection, both for Sanctification and confirming Miracles.
7. That being juſtified by his grace, we ſhould be made heirs according to the hope of eternal life.
7. That thus by his Grace, being of wicked Enemies made acceptably righteous, by pardon of ſin, and renovation by the Merit and Spirit of Chriſt, we ſhould be adopted Sons and Heirs of Eternal Life, according to his Promiſe, on which we ſafely build our hope.
8. This is a faithful ſaying, and theſe things I will that thou affirm conſtantly, that they which have believed in God, might be careful to maintain good works: theſe things are good and profitable unto men.
8. This is a point of great importance, which I require thee oft to preſs upon them, that they which are Chriſtians think not that they have nothing to do, but to mind Heaven, and pray, and worſhip God; but that they live in ſuch Callings or Trades in the world, in which labouring diligently, they may be profitable to others, and the publick good, and not make Religion a Cloak for Idleneſs, but ſpend their time in that which is good and profitable to men.
9. But avoid fooliſh queſtions and genealogies, & contentions, and ſtrivings about the law; for they are unprofitable and vain.
9. Note; That though ſome of theſe things were pretended to be Learned Speculations, and others to be parts of God's own Word, yet to be employed in controverſial ſtrivings and diſputings, or ſtudy, or talk about ſuch little things, to the diverting of us from the ſtudy, diſcourſe, and exerciſe of practical godlineſs, is fruitleſs vanity.
10. A man that is an heretick, after the firſt and ſecond admonition, reject: 11. Knowing that he that is ſuch, is ſubverted and ſinneth, being condemned of himſelf.
10, 11. The overvaluing of ſuch conceits, and trifling diſputes, and thinking themſelves rare wiſe men for theſe, and gathering Parties to themſelves from the Church, to propagate them in Separation, and to draw Diſciples after them, is the way of Hereticks: Whoever is ſuch a one (ſuppoſing private men do their part) do thou that art a publick Miniſter duly admoniſh him by meekneſs and convincing evidence of Truth, once and again; and if he hear not, reject him from the Communion of the Flock: For ſuch a man is fixed in his ſin by pride, ſelf-conceit, and a depraved Judgment; and being ſubverted into a ſinful Separation, is ſelf-condemned, both by the open profeſſion of his ſin, as if it were ſome glorious Truth and Duty, and by caſting himſelf out of the Communion of the Church, ſo that he needeth neither Witneſs nor Judge to caſt him.
12, 13. When I ſhall ſend Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. Bring Zenas the lawyer, and Apollos, on their journey diligently, that nothing be wanting unto them.
12, 13. Note; God's Miniſters muſt further all o…hers in his work, as well as work themſelves.
14. and let ours alſo learn to maintain good works for neceſſary uſes, that they be not unfruitful.
14. And let all that keep in our Communion, as ſound Chriſtians, ſee that they live not idly or unprofitably, or on other mens coſt and labour, but that they live in ſome Trade and diligent labour, by which they may be themſelves maintained, and be fruitful in pious and charitable Communications.
15. All that are with me ſalute thee: Greet them that love us in the faith, Grace be with you all. Amen.
15. Note; Mutual kind ſalutations, and benedictions are meet expreſſions of Chriſtian Love.