Chapter XXVII (continued, part 28)
tlilans (2 Corinthians 7. 6-9; 8.8; 12. 18), and tliere showed an unmercenary spirit. He next proceeded to Macedon, where he Joined Paul, who had l)een already eagerly expecting him at Troas (2 Corinthians 2. 12, 13, "Titus my brother ;" 7. 6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to tlie Corinllilans (2 Corinthians 8. 16, 17,23). Paul In It calls him "mjr 430
TUu^ FuTiction in Crete, TITUS I. Qualifications for Elderi,
partner and fellow-helper concerning you." His being located in Crete (Titus 1. 5) was subsequent to Paul's first lm» prisonment, and shortly before the second, about 67 a. d., ten years subsequent to the last notice of him in Second Corinthians, 57 A. D. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into
Dalniatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (2 Timothy 4. 10, written suhsequerUly to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.
Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age.
embracing Titus a Gentile (2 Peter 1. 1; Jude 3). Grace, mercy, and peace—"Mercy" is omitted in some of the oldest MSS. But one of tlie best and oldest MSS. supports it (Notes, cf. 1 Timothy 1. 2; 2 Timothy 1. 2). There are many similarities of plirase in tlie Pastoral Epistles, the Lord Jesus Christ—The oldest MSS. read only " Clirist Jesus." our Saviour—found thus added to " Christ" only in Paul's Pastoral Epistles, and 2 Peter 1. 1, 11 ; 2. 20; 3. 18, 5. I left thee—"I left thee 6e/imd" [Alford] wlien I left the island: not implying permanence of commission (cf. 1 Timothy 1. 3). in Crete—now Candia. set in order rather as Greek, "that tliou miglitest follow tip (the work begun by me) setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preacliiug on Pentecost (Acts 2. 11). The number of Jews in Crete was large (v. 10), and it is likely that those scattered in the persecution of Stephen (Acts 11. 19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Acts 27. 7-12). By all these instrumentalities the Gospel was sui-e to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were witliQut Cluirch organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission, ordain-rather, "appoint," " constitnte." in every city—"from city to city." as I . . . appointed tliee i.e., as I directed thee; prescribing as well tiie act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders'' here are called "bishops," v.l. Elder is the term of dignity in relation to the college of presbyters ; bishop points to tlie duties of his office In relation to the fiock. From tlie unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word." 6. (Notes, cf. 1 Timothy 3. 2-4.) The thing dwelt on here as the requisite in a bisliop, is a good reputation among tliose over whom he is to be set. T1m» immoralily of the Cretan professors rendered this a necessary requisite in one wlio was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (v. 9, 13). having faithful t^hlldren—i. e., believing cliildren. He wiio could not bring his children to faith, how sliall he bring others? [Bengel.] Alford explains, " establislied in the faith." not accused—Not merely not riotous, but " not (even) accused of riot" ("profligacy" [Alford]; "Dissolute lite" [Wahl]). unruly insubordinate; opposed to "in subjection" (1 Timothy 3. 4). 7. For . . . must—The empha-
V^er. 1-16. Address : For what End Titus was Left IN Crete. Qualifications for Elders: Gainsayers IN Crete Needing Reproof. 1. servant of God—not found elsewhere in the same connection. In Romans 1.
1 it is "servant of Jesus Christ" (Galatians 1. 10; Philipplans 1. 1 ; cf. Acts 16; 17 ; Revelation 1. 1 ; 15. 3). In Romans 1. 1, there follows, "called to be an apostle," which corresponds to the general designation of tlie office first, "servant of God," here, followed by the special descrip-
tion, "apostle of Jesus Christ." The full expression of his
apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The pecu-
liar form here would never have proceeded from a forger, according to the faith—rather, " for," "witli a view to Bubserve the faith ;" this Is the object of my apostleship
(cf. v. 4, 9; Romans 1. 5). the elect—for whose salie we ougbt to endure all things (2 Timothy 2. 10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (2 Timothy 1. 9; Romans 8. 30-33; cf. Luke 18.
7; Ephesians 1. 4 ; Coiossians 3. 12). Acts 13. 48 shows tliat
all faith on the part of the elect, rests on the Divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are
elect, and the acknowledging of the truth—"and (for promoting) the full knowledge of the truth," i. e., the Christian truth (Ephesians 1. 13). after godliness i. e., which belongs to piety: opposed to the knowledge wliich has not for its object tiie truth, but error, doctrinal and prac-
tical (v. 11, 16; 1 Timothy 6. 3); or even wliicli has for its object mere earthly truth, not growth in the Divine life.
' Godliness," or "piety," is a term peculiar to the pas-
toral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (2 Timothy 2. 16; cf. ch. 2. 11, 12). a. In hope of eternal life —Connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elects'
faith and full knowledge of the truth, is, " the hope of eternal life" (ch. 2. 13; 3.7; Acts 23. 6; 24.15; 28. 20). that cannot lie—(Romans 3.4; 11. 29; Hebrews 6. 18.) promised before the world began—A contracted expression for "purposed before the world began (lit., before the ages of
time), and promised actually in time," the promise springlug from the eternal purpose; as in 2 Timothy 1.9, the gift of grace was the result of the eternal purpose " before the world began." 3. In due times Greek, "in its own sea-
tMis," tlie seasons appropriate to it, and fixed by God for
it (Acts 1 '). manifested—implying that the " promise,"
V. 2, had lain hidden in His eternal purpose heretofore (cf. Coiossians 1. 2(i; ? Timotliy 1. 9, 10). his word—equivalent to "eternal rile" (v. 2; John 5.24; 6.03; 17.3, 17). through preaching— t?reeA:, "in preaching," or rather as Alforu (iVo<<>, cf. 2Timotliy 4. 17), "in the (Gospel) proclamation (the thing preaclied the Gospel) with which I was entrusted." according to-in pursuance of (cf. 1 Timothy 1. 1). of God our Saviour— ratlier us Greek, "otour Haviour God." God is predicated ot our iS'aui'our (of. Jude 25 ; Luke 1. 47). Also Psalm 21. 5 ; Isaiah 12. 2 ; 45. 15, 21,LXX. Applied to Jesus, v. 4; cli.2. 13; 3.6; 2 Timothy I.
sis is on must. The reason why I said "blameless," is the very Idea of a " bishop" (an overseer of tlie flock ; he here sul)stitutes for "presbyter" the term which expresses his duties) involves tlie necessity for such blamelessuess, if he
is to have influence over the flock, steward of God—The greater the master is, the greater the virtues required in His servant [Bengel] (1 Timothy .3. 15); the Church is God's house, over whicli the minister is set as a steward (Helirews 3. 2-6; 1 Peter 4. 10, 17). Note, ministers are not merely Clairch officers, but God's stewards; Church government is of Divine appointment, not self-willed lU., "self-plea-sing;" unaccommodating toothers; /i«r»A, the opposite of "a lover of hospitality" {v. 6); so Nabal (I 431
10. 4. Tltuu, mine own aon—Greek, " my genuine child"
(1 Timothy 1. 2), t. e., converted by my instrumentality
(1 Corintliians 4.17; Philemon 10). after the common folth—A genuine son in respect to (in virtue of) the
faith common to all tlie people of God, comprising in a common brotherhood Gentiles as M ell as Jews, therefore
fjvil Teachers to he Silenced, TITUS II. Sundry IHreclions to Tilua.
turn away from the truth (2 Timothy 4. 4). 15. all thing* —external, "are pure" in themselves; the distinction of
Siiimiel Co.); self-loving and imperious; siicli a spirit would inciipiicitate liini for lending a willing flock, instead of drivinq. nor given to wine {Notes, 1 Timothy
puretind impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (D. 14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, t. e., thosie purified in heart by /ai//i (Acts 15.9; Romans 14.20; 1 Timotliy 4. 3), all outward things are pure; all are open to their use. Sin alone touches and defiles the soul (Matthew 23. 26; Luke 11. 41). nothing pure—eitlier within or without (Romans 14. 23). mind—tlieir mental sense and intelligence, conscience—tlieir moral consciousness of the conformity or discrepancy between their motives and acts on tlie one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors oppo.sed in the Pastoral Epistles (1 Timothy 1. 19; 3. 9; 6. 5). 16. They profess— t. <>., make a profession acknowledging God. He does not deny their tlieoretical knowledge of God, but that they practically know Him. deny him — The opposite of the previous "profess" or "confess" Him (1 Timothy 5. 8; 2 Timothy
3. 3, 8.) not given to filthy lucre—not making the Gospel a means of gain (1 Tiinotliy 'A. 3, 8). In opposition to those "teaching for filthy lucre's sake" (r. 11; 1 Timothy
6. 5; 1 Peter 5. 2). 8. lover of hospitality—needed espe-
cially in those days(Hoiiwns 12. 13; 1 Timothy 3. 2; Hebrews 13.2; 1 Peter 4. 9; SJolino). Christians travelling from one place to another were received and forwarded
(in their journey by their brethren, lover of good men —Greek, " a lover of (ail that is) good," men or things (PhilIppians 4.8, 9). sober—towards one's self; "discreet;" self-restrained" [Alfoud.] (iVo<e, 1 Timothy 2. 9.) jnst —tow.nrds men. holy—towards God {Xote, 1 The.ssalonians
2. 10) temperate — "One having his passions, tongue, hand, and eyes, at command" [Chrysostom] ; "continent." 9. Holding fast—Holding Jirnily to (cf. Mattliew
6.24; Luke 16. 13). the faithful— true and trustworthy
(1 Timothy 1. 15). word as he has been taught— irt., " the word(wb'ch is) according to tlie teaching
' which he has received (cf. 1 Timothy 4.6, end; 2 Timothy 3.14). by—
2. 12; 3.5). abominable — themselves, though laying so much stress on the contracting of abomination from outward things (cf. Leviticus 11. 10-13; Romans 2. 22). disobedient—to God (ch. 3. 3 ; Ephesians 2. 2; 5. 6). reprobate —rejected as worthless when tested (iVo/e«, Romans 1. 28;
Irmislate as Greek, "to exhort in doctrine (iiislriiction) which is sound;" sound doctrine or instruction is tlie element IN which his exhorting is to have place. On " sound" (peculiar to the Pastoral Epistles), see 1 Timothy 1. 10; 6.
3. convince — rather, "reprove" [Alford] (v. 13). 10. nnruly — " insubordinate." and — Omitted in the oldest MS.S. "There are manjunruly persons, vain talkers,and deceivers;" "unruly" being predicated of both vain talk-
1 Corinthians 9. 27; 2 Timothy 3. 8).
ers and deceivers, vain talkers—opposed to "holding
Ver. 1-15. Directions to Titus : How to Exhort Various Classes of Believers: The Grace of God in Christ our Grand Incentive to Live Godly. 1. But
last the faithful word" (v. 9). " Vain jangling" (1 Timothy
1. 6); "foolish questions, unprofitable and vain" (ch. 3.
. . . thou—in contrast to the reprobate seducers stigmatized ch. 1, 11, 15, 16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so efl'ectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves." [Calvin.] speak—without restraint: contrast ch. 1. 11, "mouths . . . stopped." doctrine—" instruction" or "teaching." 3. sober—
9). The source of the evil was corrupted Judaism («. 14). JIany Jews were then living in Crete, according to JosePHUs; so the Jewish leaven remained in some of tliem after conversion, deceivers lit., "deceivers of the minds «f others" ( Greek, Galatians G. 3). 11. mouths . . . stopped
—lit., "muzzled," "bridled" as an unruly beast (cf. Psalm
32. 9). who Greek, "(seeing that they are) such men as ;" or " inasmuch as they." [Ei-licott.] subvert , . . housea —" overthrowing" their " faitli" (2 Timothy 2. 18). "They are the devil's levers by whicli he subverts the houses of God" [Theophyi^act]. for tUthy lucre-(1 Timothy 3. 3, 8; 6. 5.) 1!4. One—Epimenides of Pluestus, or Gnossus, in Crete, about 600 B. c. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heal lien writers, Ar.\tus (Acts 17.
taVecJ "vigilant," as «o6er men alone can be, 1 Tlmotiiy 3.
2. But "sober" here answers to "not given to wine," v.
3; ch. 1. 7. grave—" dignified :" behaving with reverent propriety, temperate—" self-restrained :" " discreet" [AlFORDj (ch. 1. 8; 1 Timothy 2. 9). faith . . . charity [love]
. . . patience—combined in 1 Timothy 6. 11. " Ea it h, /iope charity" (I Corinthians 13. 13). "Patience," Greek, "enduring perseverance," is the attendant on, and Is supported by, "hope" (1 Corinthians 13. 7; 1 Thessalonians 1.
28) and Menander (1 Corinthians 15. .ti), but he does not honour them so far as even to mention tlieir names, of themselves . . . their own— wiiicli enhances his authority as a witness. "To Cretanize" was proverbial for to
3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials oveicome (Romans 5.3). 3. behaviour—"deportment, as becometh holiness—" as becometh women conse crated to God" [Wahl]: being by our Christian calling priestesses unto God (Ephesians 5. 3; 1 Timotliy 2. 10). "Observant of sacred decorum." [Bengel.] not false accusers—not slanderers: a besetting sin of some elderly women, given to mucli wine—the besetting sin of the Cretans (ch. 1. 12). Lit., "enslaved to much wine." Addiction to wine is slavery (Uoinans 6. 16; 2 Peter 2. 19). teachers—in private: not in public (1 Corintliians 14.34;
lie ; as "to Corinthianizo" v as for to be dissolute, alway liars—not merely at times, as every natural man is. Contrast V. 2, " God that cannot lie.'' They love " fables" (u,
14); even the heathen poets laughed at their l.ving assertion that they had In their country the sepulchre of Jupi-
ter, evil beasts—rude, sav.age, cunning, greedy. Crete was a country witliout wilil beasts. Epimenides' sarcasm was that its human Inhabitants supplied the place of wild beasts, slow bellies—indolent through pampering llieir
lellles. Tlie)/ themselves are called " bellies," for that Is the member for which they live ( Romans 16. 18; PhiUppians 3. 19). 13. This witness—"This testimony (tliough coining from a Cretan) is true." sharply — (lentleness would not reclaim so perverse ollenders. that they—that
1 Timotliy 2. 11, 12); infiuencing for good tlie younger women by precept and example. 4. to be sober Greek, "self-restrained," "discreet:" the same Greek as In i'. 2, "temperate." But see jVo<f,- cf. iVo^c, 2 Timothy 1.7. Al.- FOKU tlierefore translates, "That tliey school [admonisli In their duty] the young women to be lovers of their husbands," &c. (the foundation of all ilomistlc happiness).
those seduced by the false teacheis may be brought back tosoundness in the faith. Their malady Is slrlles about words and questions (ch. 3. U; 1 Timothy 6.4). 14. .Jewish fables—(A'o^f*, 1 Timothy 1. 4; 4. 7; 2 Timothy 4. 4.) These formed the transition stage to subsequent Gnosticism ; as yet the error was l)ut prolllless, and not tending
It was judicious that Titus, a young nuui, should admonish the young women, not direelly, Init lliroiigh (lie i Ider women. 5. keepers at home—as "guardians of Iho house," as the Greek expresses. The oldest MSS. read, " tyarkers at home :" active in household duties (Provei hs
to godliness, rather than openly opposed to the laitii. commandments of men—a.s to ascetic abstinence (v. 15; Mark 7. 7-9; Colossians 2. 16,20-23; 1 Timothy 4.3). that turn from the truth—whose characteristic is that they 432
7.11; 1 Timothy 5. 13). good -kind, benejiccut (Slallhew
20. 15; Romans 5. 7; 1 Peter 2. 18). Not churlish uiid niggardly, whilst thrifty as housewives. obcdletU-rather
The Graoe of God in Clirisl TITUS 11. our Incentive to hie Godly,
of "grace" here, that of "glory," v. 1.3; cf. Romans 13. 12), Connect it not as IS)iglish Version, but, "The grace . . . that bringeth salvation to all men hath appeared," or " beeii nianilesled" (1 Timothy 2. 4; 4. 10). Hence God is called "Our Haviour" (v. 10). The very name Jesus means the same, to all—of whom he enumerated the dilt'eren t classes
"submissive," as tlie Gree/c is translated, see Notes, Eplie-
siaiis 5. 21, 22, 24. tlicliown—marking llie duty of subjection which tliey owe tlieiii, as being llieir own liusbaads (Ephesians 5. 22; Colossians 3. IS}. blaspUeincd^ "evil spoken of." That no reproach may be cast on the
iJospel, through the inconsistencies of its professors (u. 8,
10; Komans 2. 24; 1 Timothy 5. 1-i; 6. 1). "'Unless we are virtuous, blasphemy will come llirough us to the faith." [TlLEOPHVLACT.] 0. Hovrng—Greek, "Tlie younger men." sober-mlnded-^self-restrained. [Alfoku.] "iVothiugis so liarj at this age as to overcome pleasures and follies.'' [CHnysosTOM.] 7. in WUh respect to all tilings, thyself a pattern—tliough but a young man tliyself. All teaching is useless, unless the teacher's example confirm his word. iJ» doctrine in, tliy ministerial teaching (showing) uiicorruplncss, i.e., uiUainled pwrily of motive on thy part (cf. 2 Coriutliiuns 11. 'i), so as to be "a pattern" to all. As "gravity," &c., refers lo Titus himself, so " uncorruptness;" though, doubtless, uncorruptuess of the doctrine
{v. 2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (ch.3. 2). 1!4. Teaching— 6VeeA:, "disciplining us." Grace exercises
discipline, and is imparted in connection witli disciplining chastisements (1 Corinthians 11. 32; Hebrews 12. (i, 7). Tiie education which the Cliristiaii receives from "the grace" of God is a discipline often trying to flesh and blood : just as children need disciplining. The discipline wliich ite.\ercises teaches us to deny ungodliness and worldly lusts, and to live soberly, riglUeowily, and godly, in this present world {Greek, age, or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God
(ch. I. 12, IS; 1 Corinthians 1. 20; 3. 18, 19): in the coming world we may gratify eveiy desire without need of selfdiscipline, because all desires there will be conformable to the will of God. that Greek, "in order lliat:" the end of the "disciplining" is "m order that . . . we may live soberly," &c. This point is lost by the tran^slation, "teaching us." denying . . . lusts- (Luke 9. 23.) The Gi eeit aorist expresses " denying ojice for all." We deny them when we witlihold our consent from them, when we refuse the delight wliicli they suggest, and the act to which tliey solicit us, nay, tear them up by tlie roots out of our soul and mind [Sr. Beknand, Serm. U]. worldly lusts—The Greek article expresses, " the lusts of the world," "all worldly lusts" [Alfokd] (Galatiaiis 5. 16; Ephesians 2. 3; 1 John 2. 10-17; 5. 19). Tlie world {cosmos) will not come to an end when this present age {a:on) ot course of things shall end. live soberly, righteously, and godly—the positive side of the Christian character; as "denying . . . lusts" was the negative. "Soberly,"
will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself, gravtty—dignified seriousness in setting fortii the truth, sincerity—Omitted in the oldest MSS. 8. apeecli—discourse in public and private ministrations, lie tiiat ia of tlie contrary part—the adversary (ch. 1. 9; 2 Timothy
2. 25), whether he be heathen or Jew. may be asliamed —put to confu.sion by the power of truth and innocence
(cf. V. 5, 10; 1 Titnotliy 5. 11; b". 1). no evil thing—<« our
acts, or demeanour, of you—So one of the oldest MyS. Other very old iWSS. read, "of us," Cliristiaus. 9. servants—"slaves." to please them well—"to give satisfaction." [.'VLFORD.j To lie complaisant in everything ; to have that zealous desire to gain the master's good-will wliich will anticipate the master's wish and do even more than is required. Tlie reason for the frequent recurrence of injunctions to slaves to subjection (Epiiesians G. 5, ifec.
Colossians 3.22; 1 Timotliy 6.1, <tc. ; 1 Peter 2. 18) was, thai in no rank was there more danger of the doctrine of the spif-itual equality and freedom of Christians being misunderstood, than in that of slaves. It was natural for the slave wlio liad become a Christian, to forget his place and put himself on a social level with ills master. Hence the charge for each to abide In the sphere in wiiich lie was when converted (1 Corinthians 7. 20-24). not anTrering again in contradiction to tlie master: so the GrecA, " not contradicting." [Wauj.,.] 10. Wot purloining Greek, "Not appropriating'^ what does not belong to one. It means "keeping back" dishonestly or deceitfully (Acts 5. 2, 3). sliowing—manifesting in acts, all
i.e., with, self-restraint, in relation to one's self; " righteously " or in relation to our neighbour; "godly" or pwusly, in relation to G<jd (not merely amiably ami
justly, but something iiiglier, (/od/^, witli love and reverence toward God). Tliese three comprise our "disciplining " ill faith and love, from wliic h lie passes to hope (v. 13). 13. (Pljilippians 3. 20,21.) looliing for— with constant expectation l.so the Greek) and wi Ml joy (Ilomans S. 19). Tllis will prove tlie antidote to worldly lusts, and tlie stimulus
to " live in this present world " conformably to tliis expec-
tation. The Greek is translated "waiting for" in Luke 2.
25. that Greek, "tlie." blessed—bringing blessedness (Komans 4. 7, 8). Iiopc i. e., object of hope (llomuns 8. 24; Galatians 5. 5; Colossians 1. o). the glorious appearing
all possible, good—really good ; not so in mere appearance (Ephesians 6. 5, 6; Colossians 3.22-24). "The heathen do not judge of tlie Christian's doctrines from the doc-
-^Tliere is but one Greek article to both " hope " and " appearing," which marks their close connection (the hope being about to be realized only at tlie «y)jita?-i/t£' of Christ). Translate, " The blessed liope and manifestation (cf. Note,
trine, l3Ut from his actions and life." [Cheysostom.] Men will write, fight, and even die for their religion ; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," i. e., God the B'ather, the originating author of salvation (cf. Note, 1 Timothy 1. 1). God deigns to have His Gospel-doctrine adorned even by
V. 11) of the glory." The Greek for "manifestation" ia translated " brightness," 2 Tlie-ssaloniaus 2. 8. As His "coming " {Greek, 2>arousia) expresses the fact; so " brightness, appearing," or " mauilestation " {epiphaneia) expresses His personal visibility when He sliuU come, the great God and our Saviour Jesus—There is but one
Blaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an
eartlily master, the honour redounds to God, as the servant's goodwiilflows from the fear of God." [ThbopiiyLACT.] Even slaves, low as is their status, should not think
6r^j-e«A: article to "God" and "Saviour," which Sliows that both are predicated of one and the same Being, " Of Him. who is at once the great God and our Saviour." Also (2.) "appearing" (epiphaneia) is never by Paul predicated of God the Father (John I. 18; 1 Timotliy 0. 10), or even of " His glory " (as Ali'okd explains it); it is invariably upplied toCHKlsT's coining, to which (at His lirs tad vent, cf. 2 Timothy 1. 1(J; the kindred verb " appenred " {epephanee),
.he Influence of their example a matter of no consequence
to religion: how much more those in a high position. His love in being "Our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in v. 11. 11. the grace of God—God's gratuitous favour in the scheme of redemption, hath appeared— Greek, " hath been made to appear,'^ or "shine forth" (Isaiah
V. 11, refers (1 Timothy 6. 14; 2 Timothy 4. 1, 8). Also (a.) in the context (ti. 14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to t/ie Father in the exigencies of the context. Also (1.) the expression " great God," as applied to Clirist,
8.2; Luke 1.79), "hath been manifested" (ch. 3. 4), after having been long hidden in the loving counsels of God (Colossians 1. 26; 2 Timothy 1. !1, 10). The Image Is illustrated Acts 27.20. The grace of God liath now been embod-
is In accordance with the context, which refers to ths glory of His appearing ; just as "the true God" is predicated of Clirist, 1 John 5. 20. Tlie phrase occurs nowhere
ied in Jesus, "the briglUneas of the Father's glory," mani-
fested as the "Sun of righteousness," "the Word made
flesh." The Gospel dispensation is hence termed "the day"
else ia the New Testament, but often in the Old Tosta*
(I Ttaessalonians 5. 5, 8 ; there is a double "appearing," that
Tiiu6 is Further Directed by Paid. TITUS III. The Wushincj of Regeneration,
deceived—len astrav. The same Greek, " out of the way,
ment. Deuteronomy 7. 21; 10 17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through
* Hebrews 5. 2. sei-ving Greek, " in bondage to," "serving as slaves." divers—the cloyed appetite craves constant variety, pleasures-of the flesh, malice—malignity, hateful . . . hating—Correlatives. Provoking the hatred of others by their detestable character and conduct, anil in turn hating them. 4-. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (Notes, v. 2, 3). It is to the "kindness and love of God," not to their own merits, that they owe salvation, kindness Greek, "goodness," "benignity," which manifests His grace, love . . . towai-d man—teaching us to have such "love (benevolence) toward mffl/i" (Greek, philanthropy), "showing all meekness unto all men" (v. 2), even as God had "ton ard man" (ch. '2.
tlie wilderness, doubtless the Second Person in tlie Trin-
ity. Believers now look for the manifestation of His glory, inasmuch as they siiall share in it. Even the Sociniau explanation, malsing "the great God" to be the Father, "our Saviour," the Son, places God and Christen an equal relation to " the glory " of the future appearing : a fact incompatible with the notion that Christ is not Divine, indeed it would be blasplieniy so to couple any mere created being with God. 14. gave himself— "The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked." for ms— Greek, "in our behalf." redeem us deliver us from bondage by paying
the priee of His precious blood. An appropriate image in addressing bond servants (y. 9, 10). from all iniquity the essence of sin, viz., "transgression of the law:" in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (u. 11, 12). peculiar peculiarly His own, as Israel was of old. zealous—in doing and promoting " good works." 15. with nil nutliority
11); opposed to the " hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's &encvolent kindness, of God our Saviour Greek, "of our Saviour OoA," viz., the Father (ch. 1. 3), who " saved us''
(v. 5) " through Jesus Christ our Saviour" (v. 0). appeared —Greek, " was made to appear;" was manifested. 5. Not by Greek, "Out of;" "not as a result springing /row works," Ac. of righteousness Greek, "in rigliteousness," i. e., wrought in a state of' righteousness ; as "deeds
. . . wrought in God." There was an utter absence in us of the element (" righteousness") in which alone rigliteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them ; but His goodness did the whole." [Theopmylact.] we—emphatically opposed to "His." mercy—the prompting cause of our salvation individually: " In pursuance of His mercy." His kindness and /ore to »?ian were manifested in redemption once for
translate, "authoritativeness " (cf. "sliarply," ch. 1. 13). Let no man despise thee—Speak with such vigour as to command respect (1 Timothy 4. 12). Warn them with 8uch authority that no one may thhik himself above (so the Greek lit.) the need of admonition. [Tittmann, Synonyms of Neiv Testament.']
Ver. 1-15. What Tittjs is to Teach Concerning Christians' Behaviour towards the Worlb: How HE IS TO Treat Heretics : When and Where he is to Meet Paul. Salutation. Conclusion, i. Put them in mind—as they are in danger of forgetting their duty, tliough knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), miglit lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions tlie tendency of the Cretans to riotous insubordination, principalities . . . powers Greek, "magistracies . . . author-
all wrought by Him for mankind generntly ; His mercy is the prompting cause for our individual realization of it. Faith is pre-snpposed as the instrument of our lieing "saved;" our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part, as Paul's object here is not to describe man's new state, but thesaving agency of God in bringing about that state, independent of all merit on the man's part (Note, v. 4). by Greek, "through;" by means of. the wasliing— rather, " the laver," i. e., the baptismal fc^nt, or lavatory, of regeneration designed to be the visible instrument of regener.ation. " The apostles are wont todr.aw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but
ities." to be snXiiect—willingly (so the Greek), to ol>ey— the commands of "magistrates:" not necessarily implying .?;jo)iia«fOMi obedience. Willing obedience is implied in "ready to every good work." Cf. Romans 13. 3, as showing that obedience to the magistracy would tend to
l)y His power inwardly makes good what he demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineirectual; and yet not, for the sake of honouring the sign, to detract from the Holy Spirit what
good works, since the magistrate's aim generally is to favonr the good and punish the bad. Contrast "disobedient" (i;. 3). 3. To spealc evil of no man—especially, not of " dignities " and magistrates, no brawlers—"not quarrelsome," not attacking others, gentle—towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbi'aring and kindly (Note, Philippians 4. 5). Verj' dill'erent from llie innate greediness and spirit of aggression towards others which characterized the Cretans, showlnj;—in acts, all—all
is peculiarly His" [Calvin] (1 Peter 3. 2D. .Vdult candidates for baptism are presupposed to have had rciientanco and faith (loiPaul often assumes in faith and charity that those addressed are what they pnifess to be, though in fact some of them were not so, 1 (Corinthians C. 11), In wliich case baptism would be the visible " la ver of regeneration"
to them, "laith being tlien^hy cnnjirtned, and glace in-
possil)le. meekness (Note, 2 C'orintliians 10. 1)—the opix)-
rreasrd, by virtue of prayer to (Jod"' (Church of Kiigland, Article 27). Infants are charitably prcmmed to have received a grace in connection with their Christian descent,
Bite of passionate severity, unto all n»en—The duty of Christian conduct towards all men is the proper con.sequence of the universality of God's grace to all men, so often set forth in the pastoral Kpistles. .3. For—onr own past sins should lead us to be lenient towards those of olln^rs. "Despise none, for such wast Hum also," as the penitent thief said to his fcllow-tliiof, " Dost tliou not fear (Jod . . . seeing that thou art In the same condemnation." we—Christians, were—Contrast i;. 1, " Hut when,"
in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by tiapllsiii, "the lavi'r of regenera-
tion." Tlicy are presumed, to be then regenerated, until years of dc^veloped consciousness prove whether they have been aelnally so or not. " Horn of (from) water and (no 'of in Greek) the Spirit." The Word is the remote anil
o?t^f'Wc/r Instrument of tlu^ new liirth; Haptisni, tlieproximale instrunicnt. The Wonl, the instrument to the indiridual ; liapt ism, in relation to the iVoc/cO/ of I'h rist iaiib.
&.<:., i. p., now: a favourite contrast in Paul's writing, that
bet wri M our paul state by nature, and our present state of deliverance from it by graci'. As God treated us, we ought
Tlie laver of cli'ansing stood outside the doorof the taber-
to treat our nelghl)OUr. sometimes once. foollKli—Wanting right reason In our course of living. Irrational. The exact picture of human life without grace. Grace Is the
nacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of n>generatlon before we can enter the Church, whose uiemlK'rs are "a
Hole remedy even for foolishness, disobedientto God. 424
Sftiriiual Effects of Baptism. TITUS III. Tilus is to Reject Heretics.
works ") are " good and profitable unto men," whereas no such practical results flow from " foolish questions." So Grotius and Wiesingek. But Ai.roRD, to avoid the tautology, " these (good works) are good unto men," explains, " these truths" (v. 4-7). 9. foolish Greek, " insipid ;" producing no moral fruit. "Vain talkers." genealogies —akin to the "fables " (see Note, 1 Timothy 1. 4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of oeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, i. e., discussions. Cf. " disputer of this world (Greek, dispensation)." strivings about the law— about the authority of the "commandments of men," which they sought to confirm by the law (ch. 1. 14; Note, 1 Timothy 1. 7), and about the mystical nipaning of the various parts of the law in connection with the " genealo-
royal priesthood." "Baptism by the Spirit" (whereof water-baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Cliurcli is tlie visible community of tlie redeemed, so lie speaks of baptism on the supposition that it answers to its idea; that
all that is inward belonging to its completeness accompanied the outward. Hence he liere asserts of outward baptism whatever is involved in the believing appropriation of the Divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Galatians 3. 27 ; language liolding good only of those in whom the inward living communion and outward baptism coalesce. " Saved us" applies fully to those truly regenerate alone; in a general sense it may include many wlio, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mattliew 19. 2S, i. e., the new birth
gies." avoid stand alooffrom. Same GVect, as in iVoZe, 2 Timothy 2. 16. 10. heretic— (JJ-eeAr heresy, originally meant a division resulting from individual self-will; the individual doing and teaching what he c/iose independently of the teaching and practice of the Ciiurch. In course of time it came to mean definitely " heresy " in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed " questions " reprobated in v. 9, and immoral in practice, reject—decline, avoid ; not formal excommunication, but, " have nothing more to do with him," either in admonition or intercourse. 11. is . . . subverted-" is become perverse." condemned of himself—He cannot say, no one told him better; continuing the same after frequent admonition he is self-condemned. " He siniieth " wilfully against knowledge. I J. When I sh.ill send [have sent] Artemas or Tychlcus—to supply thj' jilnce in Crete. Artemas is said to have been subsequently bisliop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Ephesians 6. 21 ; and in his second, 2 Timothy 4. 12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia. NIcopoHa—" The city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through QStolia and Acarnania, into Epirus, and
of the heaven and earth at Christ's second coming to renew
all material things, the human body included, wlien the creature, now travailing in labour-throes to the birtn, shall bedelivered from the bondageof corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, sliall then be extended to his body, and thence to all creation, and i-enewlng—not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "tlie laver," would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of reyen-
eration, but also of the subsequent process of progrcsswe
sanctificalion ("renewing of the Holy Gliost"). lieyenera-
tion is a tiling once for all done; reneimng\s a process daily proceeding. As "the washing," or "laver," is connected witli "regeneration," so the " renewing of the Holy Ghost"
is connected with "shed on us aliundantly" [v. 6). 0. AVhlcU—The Holy Ghost. Ue slied Greek, "poured out;" not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and sulisequently
to, baptism, abiimlaiitlj' Greek, "richly" (Colossians 3.
16). tlirougli .Testis Clirist—the channel and Mediator of thegiftof the Holy Ghost, our Saviour—immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation, and saves us by Jesus Christ. 7. That, &c.—the purpose which He aimed at in having "saved us" {v. 5), viz., "That being (having l)een) justified (accounted righteous through faith at our ' regeneration,' and made riglUeous by the daily 'renewing of tlie Holy Ghost') by His grace (as opposed to works, v. 5) we should be made heirs." lils grace Greek, "the grace of t}ie former," i. e., God {v. 4; Romans 5. 15). heirs—(Galatians
there " to winter." See my Introduction to the pastoral Epistles. 13. Bring. . . on their jonrney-Enablethem to proceed forward by supplying necessaries for their journey. Zenas—the contracted form of Zenodorus. lawyer—A Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer. Apollos—with Zenas, probably the hearers of this Epistle. In 1 Corinthians 16. 12, Apollos is mentioned as purposing to visit Corinth ; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his waj' either to Palestine or his native place, Alexandria.. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth, though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis. 14. And . . , B.I&0— Greek, " But . . . also." Not only tliou, hut let others also of " our " fellow-believers (or " whom u e have gained over at Crete ") with thee, for necessary uses—to supply the necessary xvantsof Christian missionaries and brethren, according as they st.and in need in their journeys for the Lord's cause. Cf. ch. 1. 8, "a lover of hospitality." 15. Greet —"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used. Grace Greek. " 2'/te grace," viz., of God. with you all—not that the Epistle is addressed to nil the Cretan Christians, but Titus would naturally impart it to his flock,
8. 29.) according lo the hope of eternal life—cli. 1. 2, and also the position of the Greek words, confirm English
Version, i. e., agreeably lo the hope of eternal lite; the eternal inheritance fully satisfying the hope. Bengel, Ellicott, &c., explain it, "heirs of eternal life; in the way of hope," i. e., not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans. 8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement
(v. 4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen." these thlitgs, &c. Greek, "Concerning these things (the truths it welt on, n. 4-7 ; uol &H English Version, wliat follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for ' believed in God ' is dilfereut, John U. 1. 'They who have learnt to credit God in what He saith) may be careful {'solicitously sedulous ;' diligence is necessary) to maintain (lit., ' to set before tliemHelves so as to sustain ') good works." No longer applying their care to "unprofitable" and unpractical speculations
(v, 9). theac things—These lesulls of doctrine ("good
Thanksgiving for Philemon's PHILEMON. Loue ind FaitK,
THE EPISTLE OF PAUL TO
PHILEMON.
INTEODUCTION.
Tin: testimonies to its authenticity are—Origex, Homily 19, on Jcrem., vol. 1., p. 18.5, Ed. Uact., cites It as the letttr of I'aul toPliilemon concerning Ohesimus; Tertullian, agrrunA^ iT/rt?-cion, 5. 21, " The brevity of this Epistle is tlie sole cause of its escaping the falsifying hands of Waicion ;" Eusebius, Ecclesiastical History, 3. 23, mentions it among " tlie universally acknowledged Epistles of the canon;'" Jerome, Proncmium in Philemonem, vol. iv., p. 4-12, argues for
It against those who objected to its canouicity on tlie ground of its suljjecl being beneath an apostle to write about. Ignatius, Eph. 2., and Magnes. 12, seems to allude to Philemon 20. Cf. Ejiistle to Polycarp (ch. 1. an<l 6). Its brevity
Is the cause of its not being often quoted by the Fathers. Paley, Hoicb Pauli^ice, has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to tlie Colossiaus.
Place and Time of Writing.—Tli is Epistle Is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in this Epistle to the Colossians), Colossians
4.9. The persons seniliug salutations are the same, except one, Jesus called Ju-^iifi (Colossians 4. 11). In both alike Archippus is addressed (f. 2; Colossians 4. 17). Paul and Timothy stand in the headings of l)oth. And in both Paul appears as a prisoner (v. 9 ; Colossians 1. 13). Hence it follows, it was written at tlie same time and place as the Epistle to the Colossians (wliicli was about the same time as the Epistle to the Ephesians), viz., at Home, during Paul's flrst Imprisonment, a. d. 61 or 62. Object.—Onesimus, of Colosse {" one of you," Colossians 4. 9), slave of Philemon, had fled from his master to Rome, after liaving probably defrauded him (r. IS). He there was converted to Cliristianity by St. Paul, and being induced
bjhim to return to his master, he was furnished witli tliis Epistle, recommending him to Philemon's favourable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphla, supposed from its domestic subject to have been Philemon's wile, and Arcliippus (a minister of the Colossian Church, Colossians 4. 17), lor the same reason, supposed to Ije a near relative and inmate.
Onesimus in the Apostolical Canons (73), is said to have bgen emancipatetl by his master. The Apostolical Constitutions (7. 46) slate that he was consecrated by Paul, bish{)p of Berea, in Macedonia, and that he was martyred at Rome. Ignatius, Ejnatola ad Ephesum, ch. 1., speaks ol him as bishop of the Ephesians.
yTYi,!!.—It has been happily termed, from its graceful and delicate urbanity, " the polite Epistle." Yet there is notliing of insincere compliment, mi.scalled politeness by the world. It is manly and straightforward, without mlsrepresentatltm or suppression of facts; at tlie same time that it is most captivatingly persuasive. Alfori) quotes Luther's eloquent description, "This Epistle showelli a right, noble, lovely example of Cin istian love. Here we see how St. Paul layeth liimself out for the poor Onesimus, anil with all his means pleadetli his cause with his master, and so settetli himself as if he were Onesimus, and had himself done wrong to Pliilemoii. Yet all this doetli he, not
•with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God ttie Father, thus also doth St. Paul for Onesimus with Philemon : for Christ also stripped Himself of His right, and by love and humility enforced (?) the Fatlier to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my tliinking."
Ver. 1-25. Address. Thanksgiving for Philemon's Love a.nd Faith. Intercession for Onesimus. Concluding KmtUKsT and .Salutations. Tliis Epistle allbrds a specimen of the highest wisdom as to the manner in which Cliristians ouglit to manage social affairs on more exalted principles. 1. pvisoncr of Jt-sus Christ —one whom Christ's cause has made a prisoner (cf. "in the bonds of the Gospel," v. 13). He does not call himself, as in ot her Epistles, " I'aul an apostle," as he Is writing familiarly, notauthoritalively. our . . . frllow-l.Tboiircr —in building up the fjhurcll at Colosse, while wi^ were at Ephesus. See my //iC/ofZucZ/oii to Colossians. ^^. Appltia —The Latin "Appia." Eitlier the wife or some close relative of Philemon. She and Arehlppus, if they had not belonge<l to his family, would not Isave lieen Included with Philemon In the address of a letter on a tlouiestlc matter. A rclilj>pu»—a minister of llie Colos-
never yet seen. Y'et v. 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or In some other place where he met Paul, love nntl ratlh—The theological order is first faith, then
love, the fruit of faith. But he purposely puts Philemon's
love in tlie first place, as It is to an act of love that he is exhorting Iiim. toward . . . toward— Dilferent Greek words: toihards . . . unto. Towards implies simply direc-
tion ; unto, to the advantage of. 6. Thnt, Ac.—The aim of my thiinlcsgi ving and prayers for thee is, in order that
the, Ac. the roiiiiiiuiklcatloii of tliy fHlth the imparting
of it and its fruits {viz., acts of love and benetleence : as Hebrews 13. IB, "To communicate," i.e., to impart a share)
to others; or, the liberality to others Jloiving from thy faith (so the Greek Is translated, "liberal distrlbulion," 2 C(n'lnthlausO. 13). effectual Vty— Greek, "IN:" the element in whicli his liberality had place, (. p., may be proved by acta
in, itc. neknowIedRing— Grcc/j, "the thorough knowledge," t. e., the experimental or practical recognition, ot every good thiug whieh Is In you—The oldest MSS. read, "which is in us," i. c, the practical recognition of every grace which is in us Christians, \n so far as wo
si:, ii (!liurch (Colossians 4. 17). fcUow-soliller— (2 Timo-
tliy 2. 3.) Cliiircli Isi lliy house—In the absence of a regular Church building, the houses of particular .saints vere used for that purpose. Observe St. Paul's tact in Jwsoeial 1 ng wi I h Philemon those associated liy kindred or (Jli t Islian brol hcrhood with his /irjij.vf, a nd not going beyonil it. 4. «I vvay.s—Joineil by Alkord with "I thank luy God." a. Ileiirlii};— The ground of his t banksgi ving. It Is a delicate mark of iiuthentlcily, that he says " hearing" as to ch urches and persou.s whom he had not seen or
reali/.e the Christian character. In short, that thy faith may by acts bo proved to be " a faith which worketh by
love." In Christ Jesua—rather as Greek, " loilo Christ Jesus," t. e., to the glory of Christ Jesus. Two of the oldest MSS. omit ".lesus." This verse answers to r. 6, "Thy love and faith toward all saints:" Paul never ceases to
titen visited. Now Colosse, Philemon's residence, he had 436
Interceasion for Onesimus. PHILEMON. He will now Serve as a Brother,
Tnention him in liis ^\-ayers,m order that his faitli may
(cf. Exodus 21. 6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion hencel'ortli binding him to bis master. 16. No longer as a mere servant or slave (though
Blill further sliow its power in his relation to others, Ijy
exhibiting every grace which is in Christians to tlie glory
of Christ. Thus he paves the way for the request in be-
half of Onesimus. 7. For—A reason for the prayer, v. 4-6. we UtL-vc— Greek, "we had." joy aud coiisolatton—
still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord." beloved, specially to me—who am )iis spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Oiipslinns being called "brother," Paul first recognizes lilm as a brother, being the spiritual son of the same God. much more unto tliee—to whom he stands in so much nearer and more lasting relation. 17. a partner—in the Christian fellowship of faith, hope, and love, receive him as myself—Resuming "receive him that is mine own bowels."
Joined in 2 Corintliians 7. 4. saints are refreshed by tliee—his house was open to them, brother—put last, to
conciliate his favourable attention to the request which
fo» ">ws. 8. Wherefore—Because of my love to thee, I pretcr to "beseech," rather than "enjoin," or authorita-
tively command. I might . . . enjoin—In virtue of the obligation to o6eriie?iC'' whicli Philemon lay under to Paul, as having been converted through his instrumentality. In Christ—the element in which his boldness has place.
9. for love's sake—mine to thee, and [what ought to bo] thine to Onesimus. Or, that Christian love of which thou showest so bright an example {v. 7). hel«<g such
18. (?j-pc/c, " But if (thou art not inclined to ' receive liim' because) he hath wronged thee:" a milder term than "rolibed thee." Onesimus seems to have confessed some such act to Paul, put that on mine account—I am renily to make good the loss to thee if required. The latter parts of v. 19, 21, Imply that he did not expect Philemon would probably demand it. 10. with mine own hand—not employing an amanuoisis, as in other Epis-
Dit one—Explain, jBe(ji(/ such a one as thou knowest me
to be, viz.. Paid (the founder of so many churches, and ;iu apostle of Christ, and thy father in the faith) the aged (a, circumstance calculated to secure thy respect for anything I request), and notv also a prisoner of Jesus ChrLH
(the strongest claim I have on thy regard: if for no otiu-r reason, at least in consideration of this, through commiseration gratify me). 10. I beseech thee—Emphatically repeated from t). 9. In the Greek, the name "Onesimus"
tles: a special compliment to Philemon which he ought tosiiow his appreciation of by granting Paul's request. Contrast C')lossians 4. IS, wlilch sliows that the Epistle to the Colossian Church, accompanying our Epistle, had only its closing "salutation" written by Paul's own hand, albeit, &c.—/«., "that I may not say . . . not to say," &c,. thou owest . . . even thine own self—not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "heoweth thee" being tr.ansferred upon me (I making myself responsible for it) is cancelled, ao. let me—"Me" is emphatic: " Let me have profit (so Greek 'for Joy,' onaimen^ referring to the name Onesiynus, ' profitable') from thee, as thou shouldst have had from Onesimus :" for " thou owest thine own self to me." in the Iiord—not in worldly gain, but in thine increase In the graces of the Lord's Spirit. [Alford.] my bowels—my heart. Gratify my feelings by granting this request. In the Lord—The oldest MSS. read, "in Ch7-ist." The element or sphere in which this act of Christian love naturally ought to have place. 31. Having confidence in tliy obedience—to my apostolic authority, if I were to "enjoin" it (v. 8), which I do not, preferring to beseech thee for it as a favour (i'. 9). thou wilt also do more—towards Onesimus: hinting at his possible manumission by Philemon, besides being kindly received. 23. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated, your . . . you—Referring to Philemon, Apphia, Arclilppus, and the Church in Philemon's house. The. same expectation is expressed by him, Philippians 2. 23,
I.S skilfully put last, he puts first a favourable description of him before he mentions the name that li.ad fallen into so bad repute with Philemon. "I beseech tliee for my son, whom I have begotten in my l)onds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against It. It sets forth principles of love to our fellowmen which were sure (as they have done) In due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring ud slaves against their masters. 11. Which . . . was . . unprofitable—Belying his name Onesimus, which means profitable. Not only was he urtftrofilable, but positively injurious, having "wronged" his master. Paul uses a mild expression. MOW profitable—Without godliness a man is In no station. Profitable in spiritual, as well as in temporal things.
1!4. mine own bowels—as dear to me as my own heart. [Alford.] Cf.r. 17, "as myself." The object of my most Intense affection as that of a parent for a child. 13. I Emphatical. I for my part. Since I had sucti implicit trust in him as to desire to keep him with me for his ser-
vices, ihou mayest. I would have retained—Different Greek from the " would," v. 14, " I could have wished," " I was minded^' here ; but " I was not willihu," &c., v. 14. in thy stead—that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (v. 19). bonds ofthe Gospel—my bonds endured for the Gospel's sake (v. 9). 14. Avlthout thy mind i. e., consent, should not be as—"should not appear as a matter of necessity, hut of free will." Had Paul kept Onesimus, however willing to gratify Paul, In
24, written in the same imprisonment. 23. The same persons send salutations in the accompanying Epistle, except that" Jesus Justus" is notmentioned here. £paphras, my fellow-prisoner—he had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prUsoner in Colossians 4. 12, so that " fellow-prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also " Aristarchus, my fellow-prisoner," Colossians 4. 10, may mean. Benson conjectures the meaning to be that on some /or»K»* occasion these two were Paul's "fellow-prisoners," not at the time. 35. be with your spirit—(Galatians 6. 18; 3 Timothy 4. 22.)
fcict, Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked. 15. perhaps—speaking in human fashion, yet as one believing that God's Providence probably (lor we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offence. So Joseph In Genesis 45. 5. departed—ii^., "was parted from thee:" a softening term for "ran away," to mitigate I'hilemon's wrath, receive him—Greek, Have him for thyself in full possession (note, Philippians 4. 18). The same Greek as in MattncwB. 2. forever—In this life and In that to come
Tntrodwlion. HEBREWS. Tilt: oduction.
THE EPISTLE OF PAUL THE APOSTLE TO THE
HEBREWS.
INTRODUCTION. • Canonicity and Authorship.—Clement of Rome, at the end of the first century, a. d., copiously uses it, adopting its words just as be does those of tlie other boolvs of tlie New Testament; not indeed giving toeitlier tlje term "Scripture," wliich he reserves for tlie Old Testament (tlie canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims auZ/ior!7i/ on the part of the writer, Clement's adoption of extracts trom it is virtually sanctioning its authority, and tliis in the apostolic age. Justin Maktvk quotes it as Divinely authoritative, to establish the titles "apostle," as well as " angel," as applied to the .Son of Uod. Clement of Alexandria refers it expressly to Paul, on the authority of Pant^nus, chief of tlie Catechetical school in Alexandria, in the middle of the second century, saying,
tliat as Jesus is termed in it the "apostle" sent to tlie Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. Clement also says that Paul, as tlie Hebrews wei-e prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as St. Paul's words. Origen similarly quotes it as St. Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as " more Grecian," but the thoughts as the apostle's; adiliiig that the "ancients who have handed down the tradition of its Pauline authorship, must liave had good reason for doing so, though God alone knows the certainly who was
the actual writer" (i. e., probably " transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, Tektullian ascribes it to Barnabas. Iren.eos, bishop of Lyons, is mentioned In Euseuius, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, tlie presby-
ter, in tlie Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparentl}' omits mentioning it. And so the Latin Church did not recognize it as Paul's
till a considerable time after the beginning of the third century. Thus, also, Novatian of Rome, Cyprian of Carthage, and ViCTORiNUS.alsoof the Latin Cluirch. Butin tlie fourth century, Hilary of Poitiers (a. d. 3GS), Tatcifer of Cagliari (a. d. 371), Ambrose of JIilan (a. d. 397) and other Latins, quote it as Paul's; and the tilth Couiuii of Carthage (a. d. 419) formally reckons it among his fourteen Epistles.
As to the similarity of its style to that of St. Luke's writings, this is due to his having been so long the companion of Paul. Chrysostom, comparing Luke and Mark, says, "Each imitated his teacher: Luke linitat»d Paul flowing along with more than river-fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity witli the peculiarities of the Jewish schools apparent in this Epistle than in St. Luke's writings. There is no clear evidence for altriliuting the authorship to him, or to ApoUos, whom Alford upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phra.seology and modes of tliought. But these are such as any Palestinian Jew might have used; and Paul, from his Hel)ra>oHellenistic education at Jerusalem and Tarsus, would be familiar with Phllo's modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish education. It would be unlikely that the Alexandrian Church should have so undoublingly asserted the Pauline authorship, if Apollos, their own conntryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of ApoUos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom St. Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the tiosiiel
Itself. But the Hebrews were in no such danger. And his Hebra^o-Grecian education would enable him to write In a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all tlie quotations from the Old Testament, excepting two (ch. 10. 30; 13. 5), are taken from the LXX. The fact that the peculiarities of the LXX. are interwoven Into the argument, proves that the Greek Epistle is an
original, not a translation; had the original been Hebrew, the quotations would have been from the fleln-ew Old Testament. The same conclusion follows from the plays on simihu ly-sounding words in the Greek, and alliterations, and rhythmically-constructed periods. Calvin observes, If the Epistle had been written lu Hebrew, oh. 9. would
lose all Its point, which consists in tlie play upon the double meaning of the Oreek diathece, a "covenant," or a "testament," whereas the Hebrew bei-ith means only "covenant."
Internal evidence favours the Pauline authorship. Thus the topic so fully handled In this Epistle, that Christianity
Is superior to Judaism, Inasmuch as the reality exceeds the type which gives place to It, Is a favourite one with St, Paul (cf. 2 Corinthians 3. 6-18; Galatians 3. 2;i-2'); 4. 1-9, '21-,')1, wherein the allegorical mode of interpretation appears
In its divinely sanctioned application—a mode puslieii to an unwarrantable excess in the AlexaiKirlan scliool). So the Divine Son appe.irs in ch. 1. 8, Ac, as in otlier lOpistles of I'aiil (I'hlllpplans '2. (i; (Jolossinns 1. 15-20), as the Inutge, or manifestation of the Deity. His lowering of Himself for man's salce similarly, cf. ch. '2. 9, with 2 Corinthians S. S); Philipplans 2. 7, 8. Also If Is final exaltation, cl. ch. '2. S; 10. 13; 12. 2, with 1 Corinthians l.i. 2-"), 27. The word " Media-
tor" is peculiar to Paul alone, cf. ch. 8. 0, with Oalatians 3. 19, 20. Christ's death Is represented as the sacrlttce for sin
pri'ligured by the Jewish sacrifices, cf. Romans 3. '2'2-2(i; I Corinthians .5. 7, with Hebrews 7. to 10. The phrase, "(UnX
of Peace," is peculiar to St. Paul, cf. ch. 13. 20; Romans I'l. 33; 1 Tlie.ssalonlans 5. 2:i. Also, cf. ch. 2. i, M<ir<fiu, 1 Corlii-
thians 12. 4. Justification, or " righteousness by fait h," appi'ars In ch. 11. 7; 10. 38, as In Romans 1. 17; 4. 22; 5. 1 ; Ga-
latians 3. 11 ; riilUpiilans 3. 9. The word of (iod Is the "sword of the Spirit," cf. eh. 4. 1'2, witli Eph#slans 6. 17. Inexperienced Christians are children needing milk, i. e., instruction In the elements, whereas riper tlhristlans, aajutl f/ro>m
nicn, ic(iulre strong meat, cf. ch. 5. I'i, 13; (i. 1, with 1 t^orlntlilans 3. 1, 2; 14. '20; Galatians 1. 9; Colosslans 3. II. Salva-
Introduction. HEBREWS. Introduetwiu
tlon Is represf.-nted as a boldness of access to God by Clirist, cf. ch. 10. 19, with Romans 5. 2; Ephesians 2. 18; 3. 12. Afflictions are a /ij/Zii, cli. 10. 32; cf. Pliilippiaus 1. 30; Colossians 2. 1. The Christian life is a race, ch. 12. 1 ; cf. 1 Corinthians 9,
24; Philippians 3. 12-11. The Jewisli ritual is a service, Romans 9. 4; cf. ch. 9. 1, 6. Cf. "subject to bondage," ch. 2. 15, wltli Gahxtians 5. 1. Other cliaracteristics of Paul's style appear in this Epistle, viz., a propensity "to go oil' at a word"
an.d enter on a long parenthesis suggested by tliat word, a fondness for play upon words of similar sound, and a disposition to repeat some favourite word. Frequent appeals to the Old Testament, and quotations linked by "and again," cf. cli. 1. 5; 2. 12, 13, with Romans 15. 9-12. Also quotations in a peculiar application, cf. ch. 2. 8, with 1 Corinthians 15. 27; Ephesians 1. 22. Also the same passage quoted in a form not agreeing with the LXX., and with the addition "saith the Lord," not found in tlie Hebrew, in cli. 10. 30; Romans 12. 19.
The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the
fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c. ; and Paul, witliout colouring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1 Corinthians 9. 20). This will account for its being recognized as St. Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Plebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle
to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generallj' less distinctively Pauline style. Their reason for not accepting
it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the canon of Muratori. When at last, in the fourth century, tlie Latins found tliat it was received as Pauline and canonical on good grounds in the Greek chuiches, they universally acknowledged it as such.
The personal notices all favour its Pauline authorship, viz., his intention to visit those addressed, shortly, along witii Timothy, styled "our brother," ch. 13. 23; his being then in prison, ch. 13. 19; his formerly having been imprisoned in Palestine, according to English Version reading, ch. 10. 31; the salutations transmitted to them from believers of Italy, ch. 13. 24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.
Design.—His aim is to show the superiority of Christianity over Judaism, in that it was introduced bj' one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, i. e., Christ's flesh ; hence he warns them cf the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, whilst Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even In the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.