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The Epistle to Titus is occupied with the maintenance of order in the
churches of God.
The especial object of those written to Timothy as the maintenance of sound
doctrine, although speaking of other things with regard to which the
apostle gives directions for the conduct of Timothy. This the apostle
himself tells us. In the First Epistle to Timothy we see that Paul had left
his beloved son in the faith at Ephesus, in order to watch that no other
doctrine was preached there; the assembly is the pillar and support of the
truth. In the Second Epistle we find the means by which Christians are to
be strengthened in the truth, when the mass have departed from it.
Here, in Titus, the apostle says expressly that he had left him in Crete to
set in order things that wee yet wanting, and to establish elders in every
city. Although more or less the same dangers presented themselves to the
mind of Paul as when writing to Timothy, yet we find that the apostle
enters at once upon his subject with a calmness which shews that his mind
was not pre-occupied in the same way with those dangers, and that the
Spirit could engage him more entirely with the ordinary walk of the
assembly; so that this epistle is much more simple in its character. The
walk that becomes Christians, with regard to the maintenance of order in
their relationships of each other, and the great principles on which this
walk is founded, form the subject of the book. The state of the assembly
comes but little before us. Truths that flow more entirely from the
Christian revelation, and that characterize it, have more place in this
epistle than in those addressed to Timothy. On the other hand, prophecies
concerning the future condition of Christianity, and the development of the
decline that had already commenced, are not repeated here. While stating in
a remarkable way certain truths with respect to Christianity, the tone of
the epistle is more calm, more ordinary.
The promise of life is particularly spoken of here as well as in Timothy.
Moreover this promise distinguishes Christianity, and the revelation of God
(as the Father) in Christ , from Judaism.
But in this epistle the great boundaries of Christianity are set forth at
the outset. The faith of the elect, the truth which is according to
godliness, the promise before the world began of eternal life, and the
manifestation of the word of God through preaching are the subjects of the
introduction. The title of "Saviour" is here, as in Timothy, added to the
name of God as well as to that of Christ.
This introduction is not without importance. That which it contains is
presented to Titus by the apostle as characterizing his apostleship, and as
the special subject of his ministry. It was not a development of Judaism,
but the revelation of a life, and of a promise of life which subsisted
(that is, in Christ, the object of the divine counsels) before the world
was. Accordingly faith was found, not in the confession of the Jews, but in
the elect brought by grace to the knowledge of the truth. It was the faith
of the elect: this is an important truth, and that which characterizes
faith in the world. Others may indeed adopt it as a system; but faith is
in itself the faith of the elect.
Among the Jews this was not the case. The public confession of their
doctrine, and confidence in the promises of God, belonged to every one who
was born an Israelite. Others may pretend to the Christian faith; but it is
the faith of the elect. Its character is such that human nature neither
embraces it nor conceives it, but finds it to be a stumbling-stone. It
discloses a relationship with God, which to nature is inconceivable and at
the same time presumptuous and insupportable. To the elect it is the joy of
their soul. the light of their understanding, and the sustainment of their
heart. it places them in a relationship with God which is all that their
heart can desire, but which depends entirely on that which God is; and this
the believer desires. It is a personal relationship with God Himself;
therefore it is the faith of God's elect. Hence also it is for all the
Gentiles as well as the Jews.
This faith of God's elect has an intimate character in relation to God
Himself. It rests on Him, it knows the secret of His eternal counsels-that
love which made the elect the object of His counsels. But there is another
character connected with it, namely, confession before men. There is the
revealed truth by which God makes Himself known, and claims the submission
of man's mind and the homage of his heart. This truth places the soul in a
true relationship with God. It is truth according to godliness.
The confession of the truth therefore is an important character of
Christianity, and of the Christian. There is in the heart the faith of the
elect, personal faith in God and in the secret of His love; and there is
confession of the truth.
Now that which formed the hope of this faith was not earthly prosperity, a
numerous posterity, the earthly blessing of a people whom God acknowledged
as His own. I t was life eternal, promised of God in Christ before the
world was, outside the world and the divine government of the world and the
development of the character of Jehovah in that government.
It was eternal life. It is in connection with the nature and with the
character of God Himself; and, having its source in Him, proceeding from
Him, it was the thought of His grace, and declared to be such in Christ,
before a world existed into which the first man was introduced in
responsibility (his failure in which is his history up to Christ the second
Man, and the cross in which He bore its consequences for us, and obtained
that eternal life for us in its full glory with Himself), and which was the
sphere of the development of God's government over that which was subject
to Him-a very different thing from the communion of a life by which one
participates in His nature, and which is its reflection. This is the hope
of the gospel (for we are not speaking of the assembly here), the secret
treasure of the faith of the elect, of which the revealed word assures us.
"Promised before the world began" is a remarkable and important expression.
One is admitted into the thoughts of God before the existence of this
changing and mingled scene, which bears witness of the frailty and sin of
the creature-of the patience of God, and His ways in grace and in
government. Eternal life is connected with the unchangeable nature of God,
with counsels which are as abiding as His nature, with His promises, in
which He cannot deceive us, and to which He cannot be unfaithful. Our
portion in life existed before the foundation of the world, not only in the
counsels of God, not only in the Person of the Son, but in the promises
made to the Son as our portion in Him. It was the subject of those
communications from the Father to the Son, of which we were the objects,
the Son being their depository. [see note #1]
Marvelous knowledge which has given us of the heavenly communication of
which the Son was the object, in order that we might understand the
interest which we have in the thoughts of God, of which we were the objects
in Christ before all the ages!
That which the word is becomes also more clear to us through this passage.
The word is the communication, in time, of the eternal thoughts of God
Himself in Christ. It finds man under the power of sin, and reveals peace
and deliverance, and it shews ho he can have part in the result of God's
thoughts. But these thoughts themselves are nothing else than the plan, the
eternal purpose, of His grace in Christ, to bestow on us everlasting life
in Christ-a life which existed in God before the world was. The word is
preached, manifested (that is, the revelation of the thoughts of God in
Christ). Now those thoughts gave us eternal life in Christ; and this was
promised before the ages. The elect, believing, know it, and possess the
life itself. They have the witness in themselves; but the word is the
public revelation on which faith is founded, and which has universal
authority over the consciences of men, whether they receive it or not. Just
as in 2 Timothy 1:9,10 it is presented as salvation, but then made
manifest.
It will be observed that faith here, is faith in a personally held, known,
truth; a faith which only the elect can have, who possess the truth as God
teaches it. "The faith" is used also for Christianity as a system in
contrast with Judaism. Here it is the secret of God in contrast with a law
promulgated to an outward people. This promise, which dated from before the
revealed ages, and which was sovereign in its application, was especially
committed to the apostle Paul that he might announce it by preaching. To
Peter the gospel was committed more as the fulfillment of the promises made
to the fathers, which Paul also recognizes, with the evangelical events
that confirmed and developed them by the power of God manifested in the
resurrection of Jesus, the witness of the power of this life.
John presents life more in the Person of Christ and then imparted to us,
the characteristic fruits of which he sets forth.
We shall find that the apostle has not the same intimacy of confidence in
Titus as in Timothy. He does not open his heart to him in the same way.
Titus is a beloved and faithful servant of God and also the apostle's son
in the faith; but Paul does not open his heart to him in the same
manner-does not communicate to him his anxieties, his complainings-does not
pour out his soul to him-as he did to Timothy. To tell of all one sees
that is heart-breaking and disquieting in the work one is engaged in-that
is the proof of confidence. One has confidence with regard to the work, and
one speaks of it with regard to oneself, with regard to all, and there is
no restraint, no measuring how far one ought to speak of oneself, of what
one feels, of all things. This the apostle does with Timothy, and the Holy
Ghost has been pleased to portray it for us. In writing to Timothy doctrine
above all occupied the apostle's mind: by its means the enemy wrought and
endeavored to ruin the assembly. Bishops only come into mind as an
accessory thing. Here they have a primary place. Paul had left Titus in
Crete to set in order the things that were yet wanting, and to ordain
elders in every city, as he had already commanded him. It is not here a
question of the desire any one might have to become a bishop, nor (in that
view) of describing the character suitable to this charge, but of
appointing them; and for this task Titus was furnished with authority on
the apostle's part. The necessary qualifications are made known to him, in
order that he might be able to decide according to apostolic wisdom. So
that on the one hand he was invested by the apostle with authority to
appoint them , and on the other hand instructed by him with respect to the
requisite qualifications. Apostolic authority and wisdom concurred to
render him competent to perform this grave and important work.
We see also that this apostolic delegate was authorized to set in order
that which necessary to the welfare of the assemblies in Crete. Already
founded, they yet needed directions with regard to many details of their
walk; and apostolic care was requisite to give them these, as well as for
the establishment of functionaries in the assemblies. This task the apostle
had committed to the approved fidelity of Titus, furnished with his own
authority by word of mouth and here in writing; so that to reject Titus was
to reject the apostle and consequently the Lord who had sent him. Authority
in the assembly of God is a serious thing-a thing that proceeds from God
Himself. It can be exercised through influence by the gift of God; by
functionaries, when God establishes them by instruments whom He has chosen
and sent for this purpose.
It is not necessary here to enter upon the detail of qualifications that
were fill the office of bishop suitably. They are, in the main, the same
as those mentioned in the epistle to Timothy. They are qualities, not
gifts; qualities-outward, moral, and circumstantial-that proved the fitness
of the individual for the charge of watching over others. It may perhaps
occasion surprise that the absence of gross misconduct should have a place
here; but the assemblies were more simple than people think, and the
persons of whom they were composed had but recently come out from the most
deplorable habits; and therefore a previous conduct that commanded the
respect of others was necessary to give weight to the exercise of the
office of superintendence. It was also needful that he who was invested
with this charge should be able to convince gainsayers. For they would have
to do with such, especially among the Jews, who were always and everywhere
active in opposition to the truth, and subtle in perverting the mind.
The character of the Cretans occasioned other difficulties, and required
the exercise of preemptory authority; Judaism mingled itself with the
effect of this national character. It was needful to be firm and to act
with authority, that they might continue sound in the faith.
Moreover, he had still to speak concerning ordinances and traditions, those
evil plagues in the church of God which provoke Him to jealousy, and which,
by exalting man, are opposed to His grace. One thing was not pure, another
was forbidden by an ordinance. God claims the heart. To the pure all things
are pure; for him whose heart is defiled it needs not to go out of himself
to find that which is impure; but convenient, in order to be able to forget
what is within. The mind and conscience are already corrupt. They talk of
knowing God, but in their works they deny Him, being unprofitable and
reprobate as regards every work really good.
Titus, who was not only to appoint others for the purpose, but, being there
clothed with authority, was himself to watch over the order and moral walk
of the Christians, was charged (as is the case throughout these three
epistles-Timothy, Titus, Philemon) to see that every one, according to his
position, walked in agreement with moral and relative propriety-an
important thing, and which shelters from the attacks of Satan, and from
confusion in the assembly. True liberty reigns in the assembly; moral order
secures this; and the enemy finds no better occasion to dishonour the Lord
and ruin the testimony and throw all into disorder, thus giving the world
occasion to blaspheme, than the forgetfulness of grace and holy order among
Christians. Let us not deceive ourselves: if these proprieties are not
maintained (and they are beautiful and precious), then the liberty (and it
is beautiful and precious, and unknown to the world, who are ignorant of
what grace is), the excellent liberty of the christian life, gives room for
disorder which dishonors the Lord and throws moral confusion into
everything.
Often, in perceiving that the weakness of man has given occasion to
disorder where christian liberty reigns, instead of seeking the true
remedy, men have destroyed the liberty; they banish the power and operation
of the Spirit-for where the Spirit is, there is liberty in every sense-the
joy of the new relationships in which all are one. But, while severing
every bond for the Lord's sake when necessary, the Spirit recognizes every
relationship which God has formed; even when we break them-as death
does-through the exigency of the call of Christ, which is superior to them
all. But while we are in them (the call of Christ apart), we are to act
suitably to the relationship. Age and youth, husband and wife, child and
parent, slave and master, all have their own proprieties to maintain
towards each other, a behavior in accordance with the position in which we
stand.
