THE EPISTLE OF PAUL TO TITUS.
INTRODUCTION
I. THE HISTORY OF TITUS.
OF Titus nothing more is certainly known than what we find in the
epistles of Paul. It is somewhat remarkable that there is no mention of
him in the Acts of the Apostles; nor does his name occur in the New
Testament anywhere except in the writings of the apostle Paul. From his
incidental allusions to him, we learn the following particulars
respecting him.
(1.) He was by birth a Gentile. In Galatians 2:3, he is called a Greek,
and it is certain from that passage that he had not been circumcised;
and the probability is, that up to the time of his conversion, he had
lived as other Gentiles, and had not been converted to the Jewish
faith. His father and mother were, doubtless, both Greeks, and thus
he was distinguished from Timothy, whose mother was a, Jewess, but whose
father was a Greek, Acts 16:3. Comp. See Barnes "Galatians 2:3". If Titus
had been proselyted to the Jewish faith, it is to be presumed that he
would have been circumcised.
(2.) He had been converted to Christianity by the instrumentality of
Paul himself. This is clear from the Titus 1:4, "To Titus,
mine own son after the common faith." See Barnes "1 Timothy 1:2".
This is language which the apostle would not have used of one who had
been converted by the instrumentality of another. But where he lived, and
when or how he was converted, is wholly unknown. As to the time when
he was converted, it is known only that this occurred before the
fourteenth year after the conversion of Paul; for at that time Titus, a
Christian, was with Paul at Jerusalem, Galatians 2:1. As to the place
where he lived, there seems some reason to suppose that it was in some
part of Asia Minor--for the Greeks abounded there; Paul laboured much
there; and there were numerous converts made there to the Christian
faith, Still this is not by any means certain.
(3.) Titus went with Paul to Jerusalem when he was deputed by the
church at Antioch with Barnabas, to lay certain questions before the
apostles and elders there in reference to the converts from the
Gentiles, Acts 15. Comp. Galatians 2:1. It is not known why he took
Titus with him on that occasion, and the reasons can be only conjectural.
See Barnes "Galatians 2:1". It is possible that he was taken with him to
Jerusalem because his was a case in point in regard to the question
which was to come before the apostles and elders there. It is not
improbable, from an expression which Paul uses in describing his visit
there-- "neither was Titus compelled to be circumcised"--that the
case came up for discussion, and that strenuous efforts were made by the
Judaizing portion there, (comp. Galatians 2:4,) to have him circumcised.
Paul and Barnabas, however, so managed the cause, that the principle
was settled that it was not necessary that converts from the heathen
should be circumcised, Acts 15:19,20.
(4.) After the council at Jerusalem, it seems probable that Titus
returned with Paul and Barnabas, accompanied by Silas and Judas,
Acts 15:22, and that afterwards he attended the apostle for a
considerable time in his travels and labours. This appears from a
remark in 2 Corinthians 8:23: "Whether any do inquire of Titus, he is my
partner and fellow-helper concerning you." From this it would seem, that
he had been with Paul; that he was as yet not well known; and that the
fact that he had been seen with him had led to inquiry who he was, and
what was the office which he sustained, That he was also a companion of
Paul, and quite essential to his comfort in his work, is apparent from
the following allusions to him in the same epistle--2 Corinthians 7:6--
"God, that comforteth those who are cast down, comforted us by the
coming of Titus;" 2 Corinthians 2:13, "I had no rest in my spirit, because I
found not Titus my brother;"2 Corinthians 7:13, "Yea, and exceedingly the more
joyed we for the joy of Titus." Comp. \\2Ti 4:10 2Co 12:18\\.
(5.) There is reason to believe that Titus spent some time with the
apostle in Ephesus; for the First Epistle to the Corinthians was
written at Ephesus, and was sent by the hand of Titus. Intro. to 1 Cor.
% 3, 6. It is to be presumed, also, that he would, on such an occasion,
send some one with the epistle in whom he had entire confidence,
and who had been so long with him as to become familiar with his views.
For Titus, on this occasion, was sent not only to bear the epistle, but
to endeavour to heal the divisions and disorders there, and to complete
a collection for the poor saints in Jerusalem, which the apostle had
himself commenced. Comp. See Barnes "2 Corinthians 2:13";
See Barnes "2 Corinthians 7:6"; See Barnes "2 Corinthians 8:6".
After this he met Paul in Macedonia, (2 Corinthians 7:5,6;) but whether he
was with him when he went with the collection to Jerusalem, and during
his imprisonment in Caesarea, or on his voyage to Rome, we have no
information.
(6.) We next hear of him as being left by the apostle in the island of
Crete, that he might "set in order the things that were wanting, and
ordain elders in every city," Titus 1:5. This is supposed to have
occurred about the year 62, and after the first imprisonment of the
apostle at Rome. It is evidently implied, that the apostle had been
himself there with him, and that he had undertaken to accomplish some
important object there, but that something had prevented his completing
it, and that he had left Titus to finish it. This was clearly a
temporary arrangement, for there is no evidence that it was designed
that Titus should be a permanent "bishop" of Crete, or that he remained
there long. That he did not design that he should be a permanent
bishop of that island, is clear from Titus 3:12, where the apostle
directs him, when he should send Artemas to take his place, to come to
him to Nicopolis. If Titus were a prelatical bishop, the apostle would
not in this summary manner have superseded him, or removed him from his
diocese.
(7.) He was with Paul in Rome during his second imprisonment there.
He did not, however, remain with him until his trial, but left him and
went into Dalmatia, 2 Timothy 4:10. For the probable reason why he had
gone there, See Barnes "2 Timothy 4:10". What became of him afterward, we
are not informed. The tradition is, that he returned to Crete, and
preached the gospel there and in the neighbouring islands, and died
at the age of 94. But this tradition depends on no certain evidence.
II.--THE ISLAND OF CRETE.
As Paul Titus 1:5 says that he had left Titus in Crete to perform an
important service there, and as the instructions in this epistle
doubtless had some peculiar applicability to the state of things existing
there, it is of importance, in order to a correct understanding of the
epistle, to have some knowledge of that island, and of the circumstances
in which the gospel was introduced there.
The island of Crete, now Candia, is one of the largest islands in the
Mediterranean, at the south of all the Cyclades. Its name is said by
some to have been derived from the Curetes, who are supposed to have
been its first inhabitants; by others, from, the nymph Crete,
daughter of Hesperus; and by others, from Cres, a son of Jupiter and
the nymph Idaea. The ancient authors in general say that Crete was
originally peopled from Palestine. According to Bochart, (Lib. 5. c. 15,)
that part of Palestine which lies by the Mediterranean was called
by the Arabs Keritha, and by Syrians Creth; and the Hebrews
called the inhabitants Crethi, or Crethim, which the seventy
have rendered \~krhtav\~--Cretans, Ezekiel 25:16; Zephaniah 2:5. It would
be easy to pass from Palestine to the island of Crete. Sir Isaac Newton,
also, is of opinion that Crete was peopled from Palestine. He says,
"Many of the Phoenicians and Syrians, in the year before Christ 1045,
fled from Zidon, and from king David, into Asia Minor, Crete, Greece, and
Libya, and introduced letters, music, poetry, the Octaeteris, metals and
their fabrication, and other arts, sciences, and customs of the
Phoenicians. Along with these Phoenicians came a sort of men skilled in
religious mysteries, arts, and sciences of Phoenicia, and settled in
several places, under the name of Curetes, Idaei, Dactyli," etc.
According to Pliny, the extent of Crete from east to west is about two
hundred and seventy miles, but its breadth nowhere exceeds fifty miles.
The early inhabitants are generally supposed to be the Eteocretes of
Homer; but their origin is unknown. Minos, who had expelled his brother
Sarpedon from the throne, first gave laws to the Cretans, and, having
conquered the pirates who infested the AEgean Sea, established a powerful
navy. In the Trojan war, Idomeneus, sovereign of Crete, led its forces
to war in eighty vessels--a number A little inferior to those commanded
by Agamemnon himself. At this period, the island appears to have been
inhabited by a mixed population of Greeks and barbarians. After
the Trojan war, the principal cities formed themselves into several
republics, for the most part independent, while some of them were
connected with federal ties. The Cretan code of laws was supposed by
many to have furnished Lycurgus with the model of his most salutary
regulations. It was founded on the just basis of liberty and an equality
of rights, and its great aim was to promote social harmony and peace, by
enforcing temperance and frugality. In regard to this code, see Anthon's
Class. Dic., Art. Greta. In the time of Polybius, (B. C. 203,) the
Cretans had much degenerated from their ancient character; for he charges
them repeatedly with the grossest immorality, and the basest vices,
Polyb. 4, 47, 53; Id. 6, 46. We know, also, with what severity they are
reproved by Paul, in the words of Epimenides. See Barnes "Titus 1:12".
Crete was subdued by the Romans, and became a part of a Roman province.
The interior of the island is very hilly and woody, and intersected with
fertile valleys. Mount Ida, in the centre of the island, is the principal
mountain, and surpasses all the others in elevation. The island
contains no lakes, and its rivers are mostly mountain torrents,
which are dry during the summer season. The valleys, or sloping plains,
in the island are represented as very fertile. The greater portion of
the land is not cultivated; but it might produce sugar-cane, excellent
wine, and the best kind of fruit. It has a delightful climate, and is
remarkably healthful. The ancients asserted, that this delightful
island, the birth-place of Jupiter, was freed, by the indulgence of the
gods, from every noxious animal. No quadrupeds of a ferocious character
belong to it. The wild goat is the only inhabitant of the forest and
the lofty mountains, and sheep overspread the plains, and graze
undisturbed by ravenous enemies. The island now is under Turkish rule,
and is divided into three pachaliks; but the inhabitants are mostly
Greeks, who are kept in a state of great depression. The native
Candians are of the Greek church, and are allowed the free exercise of
their religion. The island is divided into twelve bishoprics, the
bishop of one of which assumes the title of archbishop, and is
appointed by the patriarch of Constantinople. The situation of this
island for commerce can scarcely be surpassed. It is at an almost equal
distance from Asia, Europe, and Africa, and might be made the emporium
for the manufactures and agricultural productions of each; but, from
the oppressive nature of the government, the indolence of the Turks,
and the degraded state of the Greeks, those advantages are not
improved, and its condition partakes of that of the general condition
of the Turkish empire.
This island was formerly famous for its hundred cities. It is
distinguished in the ancient fabulous legends for the arrival there of
Europa, on a bull, from Phoenicia; for the laws of Minos; for the
labyrinth, the work of Daedalus; and, above all, as the place where
Jupiter was born and was buried. According to the fables of mythology,
he was born in a cavern near Lyctus, or Cnosus; was rocked in a golden
cradle; was fed with honey, and with the milk of the goat Amalthea,
while the Curetes danced around him, clashing their arms, to prevent
his cries from being heard by Saturn. He became, according to the
legend, the king of Crete, and was buried on the island. See
Anthon, Class. Dic., Art. Jupiter.
III.---THE INTRODUCTION OF THE GOSPEL INTO CRETE.
WE have no certain information in regard to the time when the gospel
was first preached in Crete, nor by whom it was done. There are some
circumstances mentioned, however, which furnish all the light which we
need on this point, in order to an understanding of the epistle before
us. Among the persons who were in Jerusalem on the day of Pentecost,
and who were converted there, Cretans are mentioned, Acts 2:11;
and it is highly probable that, when they returned to their homes, they
made the gospel known to their countrymen. Yet history is wholly silent
as to the method by which it was done, and as to the result on the
minds of the inhabitants. As no visit of any of the apostles to that
island is mentioned by Luke in the Acts of the Apostles, it may be
presumed that the gospel there had not produced any very marked
success; and the early history of Christianity there is to us unknown.
It is clear from the epistle before us, Titus 1:5, that the apostle
Paul was there on some occasion; and that the gospel, either when he
was there, or before, was attended with success. "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." Here it is manifest that
Paul had been there with Titus; that he had commenced some arrangements
which he had not been able himself to complete; and that the gospel
had had an effect extensively on the island, since he was to ordain
elders "in every city."
It is not certainly known, however, when Paul was there. There is no
mention in the Acts of the Apostles of his having been there, except
when he was on his way to Rome, (Acts 27:7,8;) and this was in
such circumstances as to preclude the supposition that that was the
time referred to in this epistle; for
(1.) Titus was not then with him;
(2.) there is no reason to suppose that he remained there long enough to
preach the gospel to any extent, or to establish churches. He was
sailing to Rome as a prisoner, and there is no probability that he
would be permitted to go at large and preach for any considerable time.
There is, therefore, a moral certainty that it must have been on some
other occasion. "It is striking," says Neander, (History of the
Planting of the Christian Church, vol. 1, pp. 400, 401,) "that while
Luke in the Acts reports so fully and circumstantially the occurrences
of the apostle's last voyage to Rome, and mentions his stay in Crete,
he says not a word (contrary to his usual practice in such cases) of
the friendly reception given to him by the Christians there, or even of
his meeting them at all. Hence we may conclude that no Christian
churches existed in that island, though that transient visit would
naturally give rise to the intention of planting the gospel there,
which he probably fulfilled soon after he was set at liberty, when he
came into these parts." There is reason to believe that Paul, after his
first imprisonment at Rome, was released, and again visited Asia
Minor and Macedonia. See Intro. to 2 Timothy. On this journey, it is
not improbable that he may have visited Crete, having, as Neander
supposes, had his attention called to this island as a desirable place
for preaching the gospel, when on his way to Rome. "If we may be allowed
to suppose;" says Dr. Paley (Hor. Paul.,) "that St. Paul, after his
liberation at Rome, sailed into Asia, taking Crete in his way; that
from Asia, and from Ephesus, the capital of that country, he proceeded
into Macedonia, and, crossing the peninsula in his progress, came into
the neighbourhood of Nicopolis, we have a route which falls in with
everything. It executes the intention expressed by the apostle of
visiting Colosse and Philippi, as soon as he should be set at liberty at
Rome. It allows him to leave "Titus at Crete," and "Timothy at Ephesus,
as he went into Macedonia," and to write to both, not long after,
from the peninsula of Greece, and probably from the neighbourhood of
Nicopolis, thus bringing together the dates of these two letters,"
(1 Tim. and Titus,) "and thereby accounting for that affinity between
them, both in subject and language, which our remarks have pointed out.
I confess that the journey which we have thus traced out for St. Paul is,
in a great measure, hypothetic; but it should be observed that it is a
species of consistency which seldom belongs to falsehood, to admit of an
hypothesis which includes a great number of remote and independent
circumstances without contradiction." See Neander, History of
the Planting of the Churches, i. 401. Comp., however, Intro. to 1 Tim.,
% 2.
Why Paul left Crete without completing the work which was to be done,
and especially without ordaining the elders himself, is not certainly
known. There is evidently a striking resemblance between the
circumstances which induced him to leave Titus there, and those which
existed at Ephesus when he left Timothy there to complete an important
work, 1 Timothy 1:3,4. We know that Paul was driven away from
Ephesus before he had finished the work there which he had purposed to
accomplish, (Acts 19; 20:1;) and it is not at all improbable that
some such disturbance took place in Crete. Comp. Koppe, Proleg. p.
194. When he thus left, he committed to Titus the work which he had
designed to accomplish, with instructions to finish it as soon as
possible, and then to come to him at Nicopolis, Titus 3:12.
IV.---THE PLACE, TIME, AND OCCASION OF WRITING THE EPISTLE.
THERE has been much diversity of opinion as to the time and place of
writing this epistle.
In regard to the place, there can be little doubt that it was at
a Nicopolis; for the apostle, in Titus 3:12, directs Titus to
come to him at that place. But it is not easy to determine what
Nicopolis is meant, for there were many cities of that name. The person
who affixed the subscription at the end of the epistle, affirms that it
was "Nicopolis of Macedonia;" but, as has been frequently remarked in
these Notes, these subscriptions are of no authority. The name
Nicopolis (meaning, properly, a city of victory \~nikh\~
and \~poliv\~) was given to several places. There was a city of this name
in Thrace, on the river Nessus, now called Nikopi. There was also a city
of the same name in Epirus, two in Moesia, another in Armenia, another
in Cilicia, and another in Egypt, in the vicinity of Alexandria. It is by
no means easy to ascertain which of these cities is meant, though, as
Paul was accustomed to travel in Greece and Asia Minor, there seems to be
a probability that one of those cities is intended. The only way of
determining this with any degree of probability, is, to ascertain what
city was best known by that name at the time when the epistle was
written, or what city one would be likely to go to, if he were directed
to go to Nicopolis, without any further specification-as if one were
directed to go to Philadelphia, London, or Rome. In such a case, he would
go to the principal city of that name, though there might be many
other smaller places of that name also. But even this would not be
absolutely certain, for Paul may have specified to Titus the place where
he expected to go before he left him, so that he would be in no
danger of doubt where the place was. But if we were to allow this
consideration to influence us in regard to the place, there can be little
doubt that the city which he meant was Nicopolis in Epirus; and the
common opinion has been, that the apostle alludes to this city. This
Nicopolis was situated in Epirus, in Greece, north-west of Corinth and
Athens, on the Ambracian gulf, and near its mouth. On the same gulf, and
directly opposite to Nicopolis, is Actium, the place where Augustus
achieved a signal victory over Mark Antony; and the city of Nicopolis he
built in honour of that victory. Augustus was anxious to raise this city
to the highest rank among the cities of Greece, and caused games to be
celebrated there, with great pomp, every few years. Having afterwards
fallen into decay, the city was restored by the emperor Julian. Modern
travellers describe the remains of Nicopolis as very extensive: the site
which they now occupy is called Prevesa Vecchia. See
Anthon's Class Dic. It should be said, however, that there is no
absolute certainty about the place where the epistle was written.
Macknight and Benson suppose it was at Colosse; Lardner supposes it was
in or near Macedonia; Hug, at Ephesus.
If the epistle were written from the Nicopolis referred to, then it was
probably after Paul's first imprisonment at Rome. If so, it was written
about the year 63 or 64. But there is great diversity of opinion as to
the time. Lardner and Hug place it in the year 56. It is of no
material importance to be able to determine the exact time. The
occasion on which it was written is specified by the apostle himself,
with such clearness, that there can be no doubt on that point. Paul had
left Titus in Crete, to "set in order the things which were wanting,
and to ordain elders in every city," (Titus 1:5;) and as he had
himself, perhaps, been called to leave suddenly, it was important that
Titus should have more full instructions than he had been able to give
him on various points of duty; or, at any rate, that he should have
permanent instructions to which he could refer. The epistle is occupied,
therefore, mainly with such counsels as were appropriate to a minister
of the gospel engaged in the duties which Titus was left to discharge.
The principal difficulties which it was apprehended Titus would meet
with in the performance of his duties there, and which in fact made his
labours there desirable, arose from two sources
(1) the character of the Cretans themselves; and
(2) the influence of Judaizing teachers.
(1.) The character of the Cretans themselves was such as to demand the
vigilance and care of Titus. They were a people characterized for
insincerity, falsehood, and gross living, Titus 1:12. There was great
danger, therefore, that their religion would be hollow and insincere,
and great need of caution lest they should be corrupted from the
simplicity and purity required in the gospel, Titus 1:13.
(2.) The influence of Judaizing teachers was to be guarded against. It
is evident from Acts 2:11 that there were Jews residing there; and
it is probable that it was by those who had gone from that island to
Jerusalem to attend the feast of the Pentecost, and who had been
converted on that occasion, that the gospel was first introduced there.
From this epistle, also, it is clear that one of the great dangers to
piety in the churches of Crete, arose from the efforts of such
teachers, and from the plausible arguments which they would use in
favour of the Mosaic law. See Titus 1:10,14-16; 3:9. To counteract
the effect of their teaching, it was necessary to have ministers of the
gospel appointed in every important place, who should be qualified
for their work. To make these arrangements, was the great design for
which Titus was left there; and to give him full information as to the
kind of ministers which was needed, this epistle was written.
There is a very striking resemblance between this epistle and the first
epistle to Timothy. See Paley's Horae Paulinae. "Both letters were
addressed to persons left by the writer to preside in their respective
churches during his absence. Both letters are principally occupied in
describing the qualifications to be sought for in those whom they
should appoint to offices in the church; and the ingredients of this
description are, in both letters, nearly the same. Timothy and Titus,
likewise, are cautioned against the same prevailing corruptions, and,
in particular, against the same misdirection of their cares and
studies." Paley. This similarity is found, not only in the general
structure of the epistles, but also in particular phrases and
expressions. Comp. 1 Timothy 1:2,3, with Titus 1:4,5 1 Timothy 1:4
with Titus 1:14; 3:9; 1 Timothy 4:12, with Titus 2:7,15; and
1 Timothy 3:2-4, with Titus 1:6-8.
It is evident, from this, that the epistles were written by the same
person, and to those who were in substantially the same circumstances.
They are incidental proofs that they are genuine, and were written by
the person, and to the persons, whose names appear, and on the
occasions which are said in the epistle to have existed. On the
subjects in this introduction, the reader may consult Macknight's
Introduction to the Epistle; Michaelis's Introduction; Benson, Koppe,
and especially Paley's Horae Paulinae --a work which will never be
consulted without profit.
THE EPISTLE OF PAUL TO TITUS.
CHAPTER I.
ANALYSIS OF THE CHAPTER.
THIS chapter embraces the following points:--
1. The usual inscription and salutation, Titus 1:1-4. In this
Paul declares himself to be the author of the epistle, and asserts
in the strongest manner his claims to the apostleship. He alludes
to the great cause in which, as an apostle, he was engaged--as
acting under the eternal plan of God for the salvation of the elect,
and appointed to communicate the glorious truths of that system
which had been now revealed to mankind. The object of this
seems to be to impress the mind of Titus with his right to give him
instruction.
2. A statement of the object for which Titus had been left in Crete,
and the general character of the work which he was to perform there,
Titus 1:5.
3. The qualifications of those who were to be ordained to the
ministry, Titus 1:6-9. The characteristics laid down are substantially
the same as in 1 Timothy 3.
4. Reasons for great caution and prudence in thus appointing elders over
the churches, Titus 1:10-13. Those reasons arose from the character
of the Cretans. There were many deceivers there; and the character of
the Cretans was such that there was great danger that they who professed
to be Christians would be hypocritical, and if put into the eldership
that they would do great injury to the cause.
5. A solemn charge to Titus to rebuke them faithfully for their
prevailing and characteristic vices, and to avoid giving any
countenance to that for which they were so much distinguished,
Titus 1:13-16.
Verse 1. Paul, a servant of God, and an apostle of Jesus Christ.
See Barnes "Romans 1:1". Comp. See Barnes "1 Corinthians 9:1", seq.
According to the faith of God's elect. Comp.
See Barnes "Romans 8:33"; See Barnes "Ephesians 1:4";
See Barnes "2 Timothy 2:10". The meaning of the word rendered here,
"according to" \~kata\~--is, probably, with reference to; that is,
he was appointed to be an apostle with respect to the faith of those
whom God had chosen, or, in order that they might be led to believe
the gospel. God had chosen them to salvation but he intended that it
should be in connection with their believing; and, in order to that,
he had appointed Paul to be an apostle that he might go and make known
to them the gospel. It is the purpose of God to save his people,
but he does not mean to save them as infidels, or unbelievers. He
intends that they shall be believers first--and hence he sends his
ministers that they may become such.
And the acknowledging of the truth. In order to secure the
acknowledgment or recognition of the truth. The object of the
apostleship, as it is of the ministry in general, is to secure the proper
acknowledgment of the truth among men.
Which is after godliness. Which tends to promote piety towards God.
On the word rendered godliness, See Barnes "1 Timothy 2:2";
See Barnes "1 Timothy 3:16".--The truth, the acknowledgment of which
Paul was appointed to secure, was not scientific, historical, or
political truth: it was that of religion--that which was adapted to
lead men to a holy life, and to prepare them for a holy heaven.
{a} "acknowledging" 2 Timothy 2:25
{b} "which is" 1 Timothy 6:3
Verse 2. In hope of eternal life. Marg., for. Gr., \~ep elpidi\~.
This does not mean that Paul cherished the hope of eternal life, but that
the" faith of the elect," which he aimed to secure, was in order
that men might have the hope of eternal life. The whole system
which he was appointed to preach was designed to secure to man
a Well-founded hope of salvation. Comp. See Barnes "2 Timothy 1:10".
Which God, that cannot lie. On the phrase, "cannot lie," see
See Barnes "Hebrews 6:18". The fact that God cannot lie; that it is his
nature always to speak the truth; and that no circumstances can
ever occur in which he will depart from it, is the foundation of all
our hopes of salvation.
Promised. The only hope of salvation is in the promise of God. It is
only as we can have evidence that he has assured us that we may be saved,
that we are authorized to cherish any hope of salvation. That promise is
not made to us as individuals, or by name, but it becomes ours,
(1.) because he has made a general promise that they who repent and
believe shall be saved; and
(2.) because we may have evidence that we have repented, and do believe
the gospel. If this be so, we fairly come under the promise of salvation,
and may apply it to ourselves.
Before the world began. That is, the purpose was then formed,
and the promise may be considered as in fact then made;-- for a
purpose in the mind of God, though it is not as yet made known,
is equivalent to a promise. Comp. See Barnes "Matthew 25:34";
See Barnes "2 Timothy 1:9".
Verse 3. But hath in due times. At the proper time; the time which he
had intended; the best time. See Barnes "1 Timothy 2:6".
Comp. See Barnes "Matthew 2:2".
Manifested his word through preaching. See Barnes "2 Timothy 1:10".
The meaning here is, that he has made known his eternal purpose through
the preaching of the gospel. Comp. See Barnes "Romans 10:14,15".
Which is committed unto me. Not exclusively, but in common with
others. See Barnes "2 Timothy 1:11".
According to the commandment of God our Saviour. Paul always claimed
to be divinely commissioned, and affirmed that he was engaged in the work
of preaching by the authority of God. See Galatians 1:1-11,12; 1 Corinthians 1:1
Romans 1:1-4.
Verse 4. To Titus. See the Intro. & 1.
Mine own son. See Barnes "1 Timothy 1:2".
After the common faith. The faith of all Christians; --equivalent to
saying "my son in the gospel." That is, Paul had been the means of
converting him by preaching that gospel which was received by all who
were Christians.
Grace, mercy, and peace, etc. See Barnes "Romans 1:7".
Verse 5. For this cause left I thee in Crete.
Comp. See Barnes "1 Timothy 1:3". On the situation of Crete, see the
Intro. 2.
That thou shouldest set in order the things that are wanting.
Marg., left undone. The Greek is, "the things that are left;" that
is, those which were left unfinished; referring, doubtless, to
arrangements which had been commenced, but which for some cause had been
left incomplete. Whether this had occurred because he had been driven
away by persecution, or called away by important duties demanding his
attention elsewhere, cannot now be determined. The word rendered,
"set in order"-- \~epidiorywsh\~-- occurs nowhere else in the New Testament.
It means, properly, to make straight upon, and then to put further to
rights, to arrange further. Robinson, Lex.--- There were things left
unfinished which he was to complete. One of these things, and perhaps
the principle, was, to appoint elders in the various cities where the
gospel had been preached.
And ordain. The word ordain has now acquired a technical signification
which it cannot be shown that it has in the New Testament. It
means, in common usage, to "invest with a ministerial function
or sacerdotal power; to introduce, and establish, and settle in the
pastoral office with the customary forms and solemnities,"
(Webster;) and it may be added, with the idea always connected with
it, of the imposition of hands, But the word used here does not
necessarily convey this meaning, or imply that Titus was to go through
what would now be called an ordination service. It means to set,
place, or constitute; then, to set over any thing, as a steward or
other officer (see Matthew 24:45; Luke 12:42; Acts 6:3,) though
without reference to any particular mode of investment with an
office. See the word, ordain, explained in the
See Barnes "Acts 1:22 14:23". Titus was to appoint or set them over
the churches, though with what ceremony is now unknown. There is no reason
to suppose that he did this except as the result of the choice of the
people. Comp. See Barnes "Acts 6:3".
Elders. Gr., Presbyters. See the word explained
See Barnes "Acts 14:23". These elders, or presbyters, were
also called bishops (comp. See Barnes "1 Timothy 3:1"), for Paul
immediately, in describing their qualifications, calls them bishops--
"ordain elders in every city--if any be blameless --FOR a bishop
must be blameless," etc. If the elders and bishops in the times of the
apostles were of different ranks, this direction would be wholly
unmeaning. It would be the same as if the following directions were given
to one who was authorized to appoint officers over an army: "Appoint
captains over each company, who shall be of good character, and
acquainted with military tactics, for a brigadier-General must be of
good character, and acquainted with the rules of war." --That the same
rank is denoted also by the terms presbyter and bishop here, is
further apparent because the qualifications which Paul states as
requisite for the "bishop" are not those which pertain to a prelate or a
diocesan bishop, but to one who was a pastor of a church, or an
evangelist. It is clear, from Titus 1:7, that those whom Titus was to
appoint were "bishops;" and yet it is absurd to suppose that the apostle
meant prelatical bishops, for no one can believe that such bishops
were to be appointed in "every city" of the island. According to all
modern notions of Episcopacy, one such bishop would have been enough for
such an island as Crete, and indeed it has been not unfrequently
maintained that Titus himself was in fact the bishop of that diocese. But
if these were not prelates who were to be ordained by Titus, then it
is clear that the term "bishop" in the New Testament is given to
the Presbyters or elders; that is, to all ministers of the gospel.
That usage should never have been departed from.
In every city. Crete was anciently celebrated for the number of its
cities. In one passage, Homer ascribes to the island an hundred cities,
(Il ii. 649 ;) in another, ninety (Od. xix. 174.) It may be
presumed that many of these cities were towns of no very considerable
size, and yet it would seem probable that each one was large enough to
have a church, and to maintain the gospel. Paul, doubtless, expected that
Titus would travel over the whole island, and endeavour to introduce
the gospel in every important place.
As I had appointed thee. As I commanded thee or gave thee
direction \~dietaxamhn\~. This is a different word from the one used in the
former part of the verse, and rendered ordain \~kayisthmi\~. It does not
mean that Titus was to ordain elders in the same manner as Paul had
ordained him, but that he was to set them over the cities as he had
directed him to do. He had, doubtless, given him oral instructions,
when he left him, as to the way in which it was to be done.
{a} "set in order" 1 Corinthians 11:34
{1} "wanting" "left undone"
{b} "ordain elders" Acts 14:23; 2 Timothy 2:2
Verse 6. If any be blameless, the husband of one wife.
See Barnes "1 Timothy 3:2".
Having faithful children. See Barnes "1 Timothy 3:4,6". That is,
having a family well-governed, and well-trained in religion. The
word here -\~pista\~-- applied to the children, and rendered
faithful, does not necessarily mean that they should be truly pious, but
it is descriptive of those who had been well-trained, and were in due
subordination. If a man's family were not of his character--if his
children were insubordinate, and opposed to religion--if they were
decided infidels or scoffers, it would show that there was such a
deficiency in the head of the family that he could not be safely
entrusted with the government of the church. See Barnes "1 Timothy 3:5".
It is probably true also, that the preachers at that time would be
selected, as far as practicable, from those whose families were
all Christians. There might be great impropriety in placing a man
over a church, a part of whose family were Jews or Heathens.
Not accused of riot. That is, whose children were not accused
of riot. This explains what is meant by faithful. The word rendered
riot \~aswtia\~ is translated excess in Ephesians 5:18, and
riot in Titus 1:6; 1 Peter 4:4. It does not elsewhere occur in the New
Testament, though the word riotous is found in Luke 15:13. See it
explained See Barnes "Ephesians 5:18". The meaning here is, that
they should not be justly accused of this; this should not be their
character. It would, doubtless, be a good reason now why a man
should not be ordained to the ministry that he had a dissipated
and disorderly family.
Or unruly. Insubordinate; ungoverned. See Barnes "1 Timothy 1:9";
and See Barnes "1 Timothy 3:4".
Verse 7. For a bishop must be blameless. 1 Timothy 3:2.
As the steward of God. See Barnes "1 Corinthians 4:1";
See Barnes "1 Corinthians 4:2". A man, in order to perform the duties of
such an office, should be one against whom no accusation could lie.
Not self-willed. Comp. 2 Peter 2:10. The word-- \~auyadhv\~
not elsewhere occur in the New Testament. It means, properly,
self-complacent; and then, assuming, arrogant, imperious,
Rob. Lex. The gist of the offence--the very "head and front"--is that of
being self-complacent; a trait of character which of necessity, makes a
man imperious, dogmatical, impatient of contradiction, and unyielding.
Such a man, evidently, is not fit for the office of a minister of the
gospel.
Not soon angry. See Barnes "1 Timothy 3:2", and the margin there.
Not given to wine. See Barnes "1 Timothy 3:3".
No striker. See Barnes "1 Timothy 3:3".
Not given to filthy lucre. In 1 Timothy 3:3, "Not greedy of filthy
lucre." The same Greek word is used.
{c} "bishop" 1 Timothy 3:2
Verse 8. But a lover of hospitality. See Barnes "1 Timothy 3:2".
A lover of good men. Marg., "or things." The Greek (\~filagayov\~)
means, a lover of good, and may apply to anything that is good. It
may refer to good men, as included under the general term good; and
there is no more essential qualification of a bishop than this. A man who
sustains the office of a minister of the gospel, should love every good
object, and be ever ready to promote it; and he should love every good
man, no matter in what denomination or country he may be found--no matter
what his complexion, and no matter what his rank in life. Comp.
See Barnes "Philippians 4:8".
Sober. See Barnes "1 Timothy 3:2".
Just. Upright in his dealings with all. A minister can do little
good who is not. Comp. See Barnes " :".
Holy. Pious, or devout. Faithful in all his duties to God.
See Barnes "1 Timothy 2:8".
Temperate. \~egkrath\~. Having power or control over all his passions.
We apply the term, now, with reference to abstinence from intoxicating
liquors. In the Scriptures, it incudes not only that, but also much more.
It implies control over all our passions and appetites. See it explained
See Barnes "Acts 24:25". Comp. See Barnes "1 Corinthians 7:9"
See Barnes "1 Corinthians 9:25"; See Barnes "Galatians 5:23".
{2} "good men" "good things"
Verse 9. Holding fast the faithful word. That is, the true doctrines
of the gospel. This means, that he is to hold this fast, in opposition
to one who would wrest it away, and in opposition to all false
teachers, and to all systems of false philosophy. He must be a
man who is firm in his belief of the doctrines of the Christian
faith, and a man who can be relied on to maintain and defend
those doctrines in all circumstances. Comp. See Barnes "2 Thessalonians 2:15".
As he hath been taught. Marg., in teaching. Gr., "according to
the teaching." The sense is, according to that doctrine as taught by
the inspired teachers of religion. It does not mean as he had
individually been taught; but he was to hold the faith as it was
delivered by those whom the Saviour had appointed to make it known to
mankind. The phrase, "the doctrine," or "the teaching," had a
sort of technical meaning, denoting the gospel as that which had been
communicated to mankind, not by human reason, but by teaching.
That he may be able by sound doctrine. By sound teaching, or
instruction. See Barnes "1 Timothy 1:10"; See Barnes "1 Timothy 4:16".
He was not to dictate, or to denounce; but to seek to convince
by the statement of the truth. See Barnes "2 Timothy 2:25".
Both to exhort and to convince. To persuade them, or to bring them
over to your views by kind exhortation, and by the instruction which
shall convince. The former method is to be used where men know the truth,
but need encouragement to follow it; the latter, where they are ignorant,
or are opposed to it. Both exhortation and argument are to be used by
the ministers of religion.
The gainsayers. Opposers. Literally, those who speak against;
that is, against the truth. See Barnes "Romans 10:21".
{f} "Holding fast" 2 Thessalonians 2:15
{3} "as he hath been taught" "in teaching"
Verse 10. For there are many unruly and vain talkers and deceivers.
There are many persons who are indisposed to submit to authority,
(see the word unruly in Titus 1:6;) many who are vain talkers
--who are more given to talk, than to the duties of practical religion,
(see the character of "Talkative," in the Pilgrim's Progress;) and many
who live to deceive others under the mask of religion. They make great
pretensions to piety; they are fluent in argument, and they urge their
views in a plausible manner.
Specially they of the circumcision. Jews, spoken of here as
"of the circumcision" particularly, because they urged the necessity of
circumcision in order that men might be saved. See Barnes "Acts 15:1".
This proves that there were not a few Jews in the island of Crete.
{a} "talkers" James 1:26
Verse 11. Whose mouths must be stopped. The word here rendered
stopped \~epistomizein\~--occurs nowhere else in the New Testament.
It means, properly, to check, or curb, as with a bridle; to restrain,
or bridle in; and then, to put to silence. It is, of course, implied
here, that this was to be done in a proper way, and in accordance
with the spirit of the gospel. The apostle gives Timothy no civil
power to do it, nor does he direct him to call in the aid of the civil
arm. All the agency which he specifies as proper for this, is that
of argument and exhortation. These are the proper means of silencing the
advocates of error; and the history of the church shows that the
ministers of religion can be safely intrusted with no other. Comp.
Psalms 32:8,9.
Who subvert whole houses. Whole families. Comp. Matthew 23:14
2 Timothy 3:6. That is, they turn them aside from the faith.
Teaching things which they ought not, for filthy lucre's sake.
For gain. That is, they inculcate such doctrines as will make themselves
popular, and as will give them access to the confidence of the people.
They make it their first object to acquire influence as ministers of
religion, and then abuse that in order to obtain money from the people.
This they would doubtless do under many pretences; such as, that it was
needful for the support of the gospel, or for the relief of the poor,
or, perhaps, for the assistance of distant Christians in persecution.
Religion is the most powerful principle that ever governs the mind;
and if a man has the control of that, it is no difficult thing to
induce men to give up their worldly possessions. In all ages, there
have been impostors who have taken advantage of the powerful
principle of religion, to obtain money from their deluded followers.
No people can be too vigilant in regard to pretended religious
teachers; and while it is undoubtedly their duty to contribute
liberally for the support of the gospel, and the promotion of every
good cause, it is no less their duty to examine with care every
proposed object of benevolence, and to watch with an eagle eye those
who have the disbursement of the charities of the church. It is
very rare that ministers ought to have much to do with disposing
of the funds given for benevolent purposes; and when they do,
they should in all cases be associated with their lay brethren. See
Paley's Horae Paulinae, ch. iv., No. 1, 3, note. Comp.
1 Corinthians 16:3. On the phrase "filthy lucre," See Barnes "1 Timothy 3:3".
{b} "subvert" Matthew 23:14
Verse 12. One of themselves. That is, one of the Cretans. The
quotation here shows, that Paul had his eye not only on the Jewish
teachers there, but on the native Cretans. The meaning is, that, alike in
reference to Jewish teachers and native-born Cretans, there was
need of the utmost vigilance in the selection of persons for the
ministry. They all had well-known traits of character, which
made it proper that no one should be introduced into the ministry
without extreme caution. It would seem, also, from the reasoning
of Paul here, that the trait of character here referred to pertained
not only to the native Cretans, but also to the character of the
Jews residing there; for he evidently means that the caution
should extend to all who dwelt on the island.
Even a prophet of their own. Or, a poet; for the word
prophet \~profhthv\~-- like the Latin word vates, was often applied
to poets, because they were supposed to be inspired of the muses, or
to write under the influence of inspiration. So Virgil, Ecl. 9, 32: Et
me fecere poetam Pierides ..... me quoque dicunt vatera pastores. Varro,
Ling. Lat. 6, 3: Vates poetse dicti sunt. The term prophet was also
given by the Greeks to one who was regarded as the interpreter
of the gods, or who explained the obscure responses of the oracles. As
such an interpreter--as one who thus saw future events, he was called a
prophet; and as the poets claimed much of this kind of knowledge,
the name was given to them. It was also given to one who was regarded as
eminently endowed with wisdom, or who had that kind of sagacity by
which the results of present conduct might be foreseen, as if he was
under the influence of a kind of inspiration. The word might have been
applied to the person here referred to --Epimenides--in this latter sense,
because he was eminently endowed with wisdom. He was one of the seven
wise men of Greece. He was a contemporary of Solon, and was born at
Phaestus, in the island of Crete, B. C. 659, and is said to have reached
the age of 157 years. Many marvellous tales are told of him, (see Anthon,
Class. Dic.,) which are commonly supposed to be fabulous, and
which are to be traced to the invention of the Cretans. The event
in his life which is best known is, that he visited Athens, at the
request of the inhabitants, to prepare the way by sacrifices for the
introduction of the laws of Solon. He was supposed to have intercourse
with the gods, and it was presumed that a peculiar sacredness would
attend the religious services in which he officiated. On this account,
also, as well as because he was a poet, the name prophet may have been
given him. Feuds and animosities prevailed at Athens, which it was
supposed such a man might allay, and thus prepare them for the reception
of the laws of Solon. The Athenians wished to reward him with wealth and
public honours; but he refused to accept of any remuneration, and only
demanded a branch of the sacred olive tree, and a decree of perpetual
friendship between Athens and his native city. After his death, divine
honours were paid to him by the Cretans. He wrote a poem on the
Argonantic expedition, and other poems, which are now entirely lost.
The quotation here is supposed to be made from a treatise on oracles and
responses, which is also lost.
The Cretans are always liars. This character of the Cretans is
abundantly sustained by the examples adduced by Wetstein. To be a
Cretan, became synonymous with being a liar, in the same way as
to be a Corinthian, became synonymous with living a licentious
life. Compare Introduction to 1 Corinthians 1:1. Thus the scholiast says,
\~paroimia esti to krhtizein epi tou qeudesyai\~
to act the Cretan, is a proverb for to lie. The particular
reason why they had this character abroad, rather than other people, is
unknown. Bishop Warburton supposes that they acquired it by claiming to
have among them the tomb of Jupiter, and by maintaining that all the
gods, like Jupiter, were only mortals who had been raised to divine
honours.
Thus the Greeks maintained that they always proclaimed a false-hood
by asserting this opinion. But their reputation for falsehood seems to
have arisen from some deeper cause than this, and to have pertained to
their general moral character. They were only more eminent in what was
common among the ancient heathen, and what is almost universal among
the heathen now. Comp. See Barnes "Ephesians 4:25".
Evil beasts. In their character, beasts or brutes of a ferocious or
malignant kind. This would imply, that there was a great want of
civilization, and that their want of refinement was accompanied with what
commonly exists in that condition--the unrestrained indulgence of wild
and ferocious passions. See examples of the same manner of speaking of
barbarous and malicious men in Wetstein.
Slow bellies. Mere gormandizers. Two vices seem here to be attributed
to them, which indeed commonly go together--gluttony and sloth. An
industrious man will not be likely to be a gormandizer, and a gormandizer
will not often be an industrious man. The mind of the poet, in this,
seems to have conceived of them first as an indolent, worthless people;
and then immediately to have recurred to the cause--that they were a
race of gluttons: a people whose only concern was the stomach. Comp.
Philippians 3:19. On the connexion between gluttony and sloth, see the
examples in Wetstein. Seldom have more undesirable, and, in some respects,
incongruous qualities, been grouped together in describing any people.
They were false to a proverb, which was, indeed, consistent enough
with their being ferocious--though ferocious and wild nations are
sometimes faithful to their word; but they were, at the same time,
ferocious and lazy, fierce and gluttonous--qualities which are not
often found together. In some respects, therefore, they surpassed the
common depravity of human nature, and blended in themselves ignoble
properties which, among the worst people, are usually found existing
alone. To mingle apparently contradictory qualities of wickedness in
the same individual or people, is the height of depravity; as to
blend in the same mind apparently inconsistent traits of virtuous
character, or those which exist commonly, in their highest perfection,
only alone, is the highest virtue.
{c} "One" Acts 17:28
Verse 13. This witness is true. That is, this testimony, long before
borne by one of their own number, was true when the apostle wrote to
Titus. The fact that this was the general character of the people, was a
reason why he should be on his guard in introducing men into the
ministry, and in the arrangement of affairs pertaining to the church.
That it was true, see proofs in Wetstein.
Wherefore rebuke them. See Barnes "2 Timothy 4:2".
Sharply. \~apotomwv\~--cuttingly, severely--from \~apotemnw\~,
to cut off. The word is used here in the sense of severity, meaning
that the reproof should be such as would be understood, and would show
them plainly the wickedness of such traits of character, he was
not to be mealy-mouthed, but he was to call things by their right
names, and not to spare their faults. When men know that they
are doing wrong, we should tell them so in few words; if they do
not know it, it is necessary to teach them, in order to convince
them of their error.
That they may be sound in the faith. That they may not allow the
prevailing vices to corrupt their views of religion.
{*} "witness" "testimony"
{a} "rebuke them sharply" 2 Timothy 4:2
Verse 14. Not giving heed to Jewish fables, etc.
See Barnes "1 Timothy 1:4".
And commandments of men that turn from the truth.
See Barnes "Matthew 15:3", Matthew 15:4-6.
{b} "fables" 1 Timothy 1:4
Verse 15. Unto the pure all things are pure.
See Barnes "Romans 14:14"; See Barnes "Romans 14:20".
There is probably an allusion here to the distinctions made in respect
to meats and drinks among the Jews. Some articles of food were
regarded as "clean," or allowed to be eaten; and some as "unclean," or
forbidden. Paul says, that those distinctions ceased under the
Christian dispensation, and that to those who had a conscience not
easily troubled by nice and delicate questions about ceremonial
observances, all kinds of food might be regarded as lawful and proper.
Comp. See Barnes "1 Timothy 4:4", See Barnes "1 Timothy 4:5".
If a man habitually maintains a good conscience in the sight of God, it
will be accepted of him whether he do or do not abstain from certain
kinds of food. Comp. See Barnes "Colossians 2:16". This passage, therefore,
should not be interpreted as proving that all things are right and lawful
for a Christian, or that whatever he may choose to do will be regarded
as pure, but as primarily referring to distinctions in food, and meaning
that there was no sanctity in eating one kind of food, and no sin in
another, but that the mind was equally pure whatever was eaten. The
phrase has a proverbial cast, though I know not that it was so used. The
principle of the declaration is, that a pure mind--a truly pious mind
will not regard the distinctions of food and drink; of festivals, rites,
ceremonies, and days, as necessary to be observed in order to promote
its purity. The conscience is not to be burdened and enslaved by these
things, but is to be controlled only by the moral laws which God has
ordained. But there may be a somewhat higher application of the words--
that every ordinance of religion; every command of God; every event that
occurs in Divine Providence, tends to promote the holiness of one who is
of pure heart. He can see a sanctifying tendency in everything, and can
derive from all that is commanded, and all that occurs, the means
of making the heart more holy. While a depraved mind will turn
every such thing to a pernicious use, and make it the means of
augmenting its malignity and corruption, to the pure mind it will
be the means of increasing its confidence in God, and of making
itself more holy. To such a mind everything may become a means
of grace.
But unto them that are defiled and unbelieving is nothing pure.
Everything is made the means of increasing their depravity. No matter
what ordinances of religion they observe; what distinctions of meats, or
drinks, or days they regard, and what events of Providence occur, all
are the occasion of augmented depravity. Such distinctions in food they
make the means of fostering their pride and producing self-righteousness;
the mercies of God they abuse to pamper their own lusts, and the
afflictive events of Divine Providence they make the occasion of
murmuring and rebellion. Naturally corrupt at heart, no ordinances of
religion, and no events of Providence, make them any better, but all
tend to deepen their depravity. A sentiment similar to this is found in
the classic writers. Thus Seneca, Epis. 98. Malus animus omnia
in malum vertit, etiam quse specie optimi venerunt. So again (de
Beneficiis v. 12,) Quemadmodum stomachus morbo vitiatus, et colliques
bilem, quoscunque acceperit cibos mutat--ita animus ceecus quicquid illi
commiseris, id onus suum, et perniciem facit.
But even their mind and conscience is defiled. It is not a mere
external defilement--a thing which they so much dread--but a much worse
kind of pollution, that which extends to the soul and the conscience.
Everything which they do tends to corrupt the inner man more and more,
and to make them really more polluted and abominable in the sight of
God. The wicked, while they remain impenitent, are constantly
becoming worse and worse. They make everything the means of increasing
their depravity, and even those things which seem to pertain only to
outward observances, are made the occasion of the deeper corruption of
the heart.
{c} "Unto the pure" Romans 14:14,20
Verse 16. They profess that they know God. That is, the Jewish
teachers particularly, who are referred to in Titus 1:14. All those
persons were professors of religion, and claimed that they had a peculiar
knowledge of God.
But in works they deny him. Their conduct is such as to show that
they have no real acquaintance with him.
Being abominable. In their conduct. The word here used--
\~bdeluktoi\~--occurs nowhere else in the New Testament. It means
that which is detestable, or to be held in abhorrence.
And disobedient, and unto every good work reprobate. Marg.,
void of judgment. On the word here used-- \~adokimov\~,
See Barnes "Romans 1:28"; See Barnes "2 Corinthians 13:5". It means here, that
in reference to everything that was good, their conduct was such that it
could not be approved, or deserved disapprobation. It was for this
reason; from the character of the people of the island of Crete, and of
those who claimed to be teachers there enforcing the obligation of the
Mosaic law, that it was so important for Titus to exercise special care
in introducing men into the ministry, and in completing the arrangements
contemplated in the organization of the churches there. Yet, is this
character confined to them? Are there none now who profess that they
know God, but in works deny him; whose conduct is such that it ought to
be abhorred; who are disobedient to the plain commands of God, and whose
character in respect to all that pertains to true piety, is to be
disapproved by the truly pious, and will be by God at the last day?
Alas! taking the church at large, there are many such; and the fact that
there are such persons, is the grand hinderance to the triumphs of
religion on the earth. "The way to heaven is blocked up by dead
professors of religion."
{d} "profess" 2 Timothy 3:5,7
{1} "reprobate" "void of judgment"
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