Titus 1

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.