Bible Commentary (1871–1879 Edition) (continued)
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 especially 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).
CHAPTER II.
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" [Theophyiact]. 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.
ta VecJ "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 Jupiter, 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. iVoc, 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'of*, 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, Epliesiaiis 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}. blasp Ueincd "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., ui Uainled 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
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, rigl Ueowily, 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 translation, "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 an Trering 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 expectation. 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-
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
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 embodis 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 brigl Uneas of the Father's glory," manifested 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 Trinity. 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.']
CHAPTER III.
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 . . . authorall 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 fcnt, 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 sn Xiiect—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 (loi Paul 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 tlienhy cnnjirtned, and glace inpossil)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 ollnrs. "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 regeneration." Tlicy are presumed, to be then regenerated, until years of dcveloped 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?tf'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 taberto treat our nelghl)OUr. sometimes once. fooll Kli—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