TITUS II.10.
ST. Paul having by his Preaching laid the foundation of a Christian Church in Crete or Candia, and not having leisure to reside amongst them, for the farther building them up in their most holy faith, by reason of his employment in several other places, to the care of which (as being the Apostle of the Gentiles) he was engaged, he doth depute Titus in his stead.
And for his better encouragement and direction, in those ministerial employments committed to him, he writes to him this Epistle, consisting (besides the preface and conclusion) of so many parts as there are Chapters, which are three.
(Vers. 5)The first being concerning the ordaining of elders or Bishops, with some animadversions against such as did trouble the peace of the Church.
The second concerning those particular duties that belong to the several orders and degrees of persons in a Family.
The third concerning the common duties of Christians in general.
The Text is under the Second of these Heads, wherein Titus is instructed in that sound doctrine (as’tis styled, v. 1.) whereunto he was to exhort several Ages, Sexes and Orders of persons in an aeconomical relation.
Aged men have their lesson, v. 2.
Aged Women, v. 3. Young Women, v. 4.5.
Young men, and more particularly Titus himself, as being under that rank, v. 6.7, 8. Servants, v. 9.10.
All which Exhortations are enforced by several reasons from the 11 v. to the end of the Chapter.
That which Servants are exhorted to, is a submissive gentleness and fidelity; to be obedient unto their own Masters, to please them well in all things, not answering again, not purloining, but shewing all good fidelity: Which exhortation is further pressed upon them by a particular reason, taken from that common duty incumbent upon all believers, to bring a reputation upon the Religion which they did profess, in the words of the Text, That they may adorn the doctrine of God our Saviour in all things.
That’s the connexion and scope of the Text. There are four Terms which may seem to need explication. What is meant by, They adorning the doctrine of God our Saviour in all things.
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The Subjects of this exhortation, in the word they, that is, Servants, v. 9. By which word is not only meant such kind of Servants, as are now in use amongst us, Conductitij, hired Servants, who in other respects are Freemen, and can let themselves out to service, upon such kind of conditions, and for such a time as they shall agree upon: But it comprehends likewise Mancipia, Slaves, such as are bought and sold in the market, and reckoned amongst mens goods and chattels. For such were many of the Servants in the Primitive times. Now because those that are in a servile condition are naturally of a more illiberal, rugged and disingenuous temper, the Apostle would have such Servants as are converted, to manifest a change upon themselves in this respect, becoming more mild and gentle in their carriage, whereby they should remove that prejudice and scandal that was brought upon Religion by others: As if the privilege of their being made free by Christ, and having him for their Master, might authorize them to be more stubborn and insolent towards their civil relations, and not to remain any longer under the yoke of human servitude. It would bring a reputation upon the doctrine of the Gospel which they professed, when others should by experience find it so powerful upon them, as to render those who are in the hardest condition of servitude, patient and submissive under their yoke, trusty and faithful in their duties.
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The next term to be inquired after is the Act, Adorn. The word is κοσμῶσιν, it signifies to set a thing off for its best advantage of comliness, that it may appear grateful and lovely to the beholders. It consists in two things, removal of blemishes, and addition of ornaments: Many things that are of an excellent beauty in their own native simplicities, may yet be capable of such supperadditions, as will contribute to their further ornament. Now men may then be said to adorn their profession, when they do studiously endeavour to avoid all such uncomely actions, as may bring a prejudice upon it, and to do such things as may make it appear most amiable, and win over others to a love of it.
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The Object matter, in that phrase The doctrine of God our Saviour; whereby we are to understand the Gospel; which is therefore said to be the doctrine of Christ, because he is the chief Author and object of it. It being the word of reconciliation by him. Now tho it be not in the power of any creature to add any thing unto the beauty of this doctrine, which is in it self the wisdom of God in a mystery, 2 Cor. 2.7. The glorious Gospel, 2 Cor. 4.4. And the light of the knowledge of the glory of God in the face of Iesus Christ, v. 6. The riches of the glory of God, Colos. 1.27. Which are some of the highest expressions of beauty, that words can reach unto: And so this doctrine is not in it self capable of any real addition of beauty from us, no more than we can add light to the Sun; yet God is pleased to esteem and to accept of that as an ornament to it, when our conversation is as becometh the Gospel of Christ, as the phrase is Philip. 1.27. When men walk sutably to those rules of goodness, and purity, and meekness, which are therein so often insisted upon.
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As for that phrase, All things, it do’s refer not only to those duties of Religion and Worship, which do more immediately concern our communion with himself; but likewise to the businesses of our conversing with others, to our managing of secular and worldly business; our very recreations and diversions should not be without a savour of Christianity. And we should, even in these things, give evidence of our faith, sobriety and patience, and humility and contentedness. And so likewise for the duties of our relations, even the meanest of them: That of Servants, who tho they be themselves of the basest and most contemptible condition, yet are in a capacity according to their sphere, of bringing honour to their profession as well as those that are most noble.