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Of duties which concern Christians more in common, and the reasons of them, Tit 3:1-8. What Titus in teaching should avoid, and how he should deal with a heretic, with some other directions (Tit 3:9-14), and salutations in the close, Tit 3:15.
1-8
Exhortations to Several Duties; Characteristics of an Unrenewed State; The Import and Origin of Salvation; Regeneration; Justification (66 AD)
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對各樣本分的勸勉；未重生狀態的特徵；救恩的意義與本源；重生；稱義（主後 66 年）
¹ 你要提醒眾人，叫他們順服作官的、掌權的，遵他的命，預備行各樣的善事。
² 不要毀謗，不要爭競，總要和平，向眾人大顯溫柔。
³ 我們從前也是無知、悖逆、受迷惑、服事各樣私慾和宴樂，常存惡毒嫉妒的心，是可恨的，又是彼此相恨。
⁴ 但到了神我們救主的恩慈和他向人所施的慈愛顯明的時候，
⁵ 他便救了我們，並不是因我們自己所行的義，乃是照他的憐憫，藉著重生的洗和聖靈的更新。
⁶ 聖靈就是神藉著耶穌基督我們救主厚厚澆灌在我們身上的，
⁷ 好叫我們因他的恩得稱為義，可以憑著永生的盼望成為後嗣。
⁸ 這話是可信的。我也願你把這些事切切實實地講明，使那些已信神的人留心行善。這都是美事，並且與人有益。
此處是本書信內容中的第四件事。使徒曾指示提多關乎各類人特殊而個別的本分；如今他要他勸戒那較為共同的事，即安靜並順服官長、樂意行善，以及對一切人公平溫和的行為——這些是與信仰相稱、並裝飾信仰的事；所以他要提醒他們這些事。傳道人是百姓在本分上的提醒者。他們既在禱告中為百姓向神作提醒者（賽 62:6），也在講道中為神向百姓作提醒者：你們雖然曉得這些事，並且在你們已有的真道上堅固，我卻要常提醒你們（彼後 1:12）。忘記本分是常見的軟弱；所以需要加以提醒並激發。此處有本分本身，以及其中的理由。
一、本分本身，即他們當被提醒的。1. 你要提醒眾人，叫他們順服作官的、掌權的，遵他的命。 治理的權柄是神為眾人益處而設立的，所以當受眾人尊重和順服；不是只因刑罰和出於勉強，而是甘心並為良心的緣故。作官的、掌權的和執政的，即一切在政府之下的官長，無論是最高和首要的，或是附屬的，也無論政府形式如何；他們當順服並遵命於一切合法而正當、屬於其職權所要求的事。基督教曾被仇敵誣衊，說它損害君王和政權的權利，傾向於結黨和叛亂，並背叛正當的權柄；所以為要堵住那糊塗無知人的口，並止住惡意仇敵的口，基督徒當被提醒，要在他們上面的政府之下，作各樣正當順服和聽命的榜樣。天然的自由之願當受理性和聖經的引導和規範。屬靈的特權並不廢除或削弱、反倒確認並堅固他們對公民本分的責任：所以要提醒他們，順服作官的、掌權的，遵他的命。 並且，2. 預備行各樣的善事。 有人把這話限於官長所要求、並在他們範圍之內的善事：凡有助於良好秩序，促進並保障公眾平安與寧靜的事，都不可怠惰，而當甘心促進。 但這雖被包含在內——即使不是首要所指——卻不當僅限於此。這誡命涵蓋各樣的行善，以及在每一個可能出現的機會上——無論關乎神、關乎我們自己，或關乎鄰舍——凡能使信仰在世人中間得榮耀的事。凡是真實的、可敬的、公義的、清潔的、可愛的、有美名的：若有甚麼德行，若有甚麼稱讚，這些事你們都要思念（腓 4:8），去行、去追隨並促進它們。僅僅無害，或只有好話和好心是不夠的，還要有善行。在神我們的父面前，那清潔沒有玷污的虔誠，就是看顧在患難中的孤兒寡婦，並且保守自己不沾染世俗。 不僅要把握機會行善，更要尋找機會，保持那方面的預備和樂意；不要推給別人，而要自己抓住並擁抱它，在其中喜樂歡欣——要提醒眾人這事。 並且，3. 不要毀謗人：medena blasphemein——不譭謗、不咒詛、不褻瀆任何人；或（如我們的譯本更廣泛地表達）不毀謗任何人——不義地、虛假地，或不必要地、沒有正當理由，且對那人或別人只會帶來損害而不會帶來益處的時候。若說不出好話，與其不必要地說壞話，不如不說。我們決不可以說別人的壞話為樂，也不可把任何事作最壞的理解，而要盡力作最好的理解。我們不可作搬弄是非的人，到處散播惡意的傳聞，損害鄰舍的好名聲，並破壞弟兄相愛的心。曲解，或暗示人有壞動機，或暗示人所行的是假冒為善——這些是我們所不能知道、不能判斷的——都在這禁令的範圍之內。這惡既太常見，就極為有害。若有人自以為虔誠，卻不勒住他的舌頭，反欺哄自己的心，這人的虔誠是虛的（雅 1:26）。這種放肆無愛心的言談既不討神的喜悅，也在人中間造成損害。箴 17:9：遮掩人過失的，尋求愛（就是藉此溫柔與愛心使自己得著它，或更確切地說使有過失的人得著它）；但屢次挑錯的，離間密友；他挑起紛爭，使朋友疏遠自己，也許也疏遠別人。這是當脫去的罪之一（弗 4:31）；因為若放縱，就使人不配在此享受基督徒的相交，在將來也不配在天上與聖徒同得基業（林前 6:10）。所以要提醒他們避免這事。並且，4. 不要爭競；amachous einai——不爭鬥，無論用手或用舌頭，不好爭吵、好辯的人，容易說出或回敬惡意和挑釁的言語。確有一種為美好而重要的事、並以適當合宜的方式作的聖潔爭辯，不是出於忿怒或損害人的粗暴。基督徒當追求那促進和睦的事，並以和平的、而非粗暴喧嚷和損害人的方式，正如和平與愛之神的僕人所當行的（羅 12:19）：親愛的弟兄，不要自己伸冤，寧可讓步，聽憑主怒；這是基督徒的智慧和本分。寬恕人的過失，便是自己的榮耀；這是通情達理的人的本分，因此更是基督徒的本分——他的理性既被信仰所改良和提升；這樣的人不會也不該立刻撲向得罪他的人，而要像神一樣不輕易發怒，並樂意饒恕。爭競和紛爭出於人的私慾和放縱不羈的情感，這些當受約束和節制，不可放縱；基督徒需要被提醒這些事，免得他們因忿怒好爭的心靈和行為而冒犯並羞辱神，羞辱信仰，並在所住之處挑起紛爭。不輕易發怒的，勝過勇士；治服己心的，強如取城。 所以接著說，5. 總要和平；epieikeis——公平而公正，或對事情的看法坦白公正，不把人的言語或行為作最壞的理解；並且有時為和睦的緣故，在嚴格的權利上略作讓步。並且，6. 向眾人大顯溫柔。 我們當性情溫和，不僅心中要有溫柔，更要在言語和行為上顯出來。大顯溫柔——在一切事上和一切場合中的溫柔，不僅對朋友，更是對眾人，但仍要有智慧，正如雅各所勸戒的（雅 3:13）。「要分辨人和罪；憐憫前者，恨惡後者。要分辨罪與罪；不要一視同仁，因為有刺和樑木之別。也要分辨罪人與罪人：有些人你們要存懼怕的心憐憫他們；有些人你們要從火中搶出來，搭救他們——如此加以分別」（猶 22、23）。當思念這些事；惟獨從上頭來的智慧，先是清潔，後是和平，溫良柔順。 溫柔的心靈和舉止使信仰顯得可悅；這是對那偉大榜樣基督的效法，是經上所命令的，並且自帶賞賜——就在這性情的安逸和安慰本身，以及隨之而來的福分之中。這樣的人必歡喜快樂，必受教誨並在其道路上得引導，得以飽足，並蒙拯救作為裝飾。以上是提多當提醒百姓的本分本身；為此，
二、他加上理由，這些理由取自：
1. 他們自己從前的狀況。思念人天然的狀況，是在對仍處於這狀況的人表現公平溫和及一切溫柔上的極大方法和根據。這有助於消除驕傲，並對尚未歸信的人心生憐憫和盼望：我們自己從前也是怎樣怎樣——敗壞而有罪，所以我們不可對那些不過像我們從前一樣的人急躁、苦毒、嚴苛、苛刻。難道我們當日情願被人輕看，被人驕傲嚴苛地對待嗎？不，情願受人溫柔人性地對待；所以我們如今當如此對待那些尚未歸信的人——照著那公平的準則：己所不欲，勿施於人。 他們從前天然的狀況以幾方面來描述。我們從前也是：（1）無知；沒有真實的屬靈悟性和知識，不曉得屬天的事。當注意，那些最能記得自己許多愚妄的人，最當樂於容忍別人的愚妄；那些從前需要、並且無疑當日也期望同樣溫柔忍耐的人，當對別人溫柔忍耐。我們從前也是無知。 並且，（2）悖逆；固執而不受勸，抗拒真道，甚至背叛神天然的律法，以及人類社會所要求的律法。這兩者被並列實在恰當——無知和悖逆。因為有甚麼愚妄像這樣——不順服神和他的律法，無論是天然的或啟示的？這是違反正確理性和人真實最大利益的；有甚麼比干犯並違背這些更愚妄呢？（3）受迷惑，或說流浪；即偏離了真理和聖潔的道路。人在這敗壞狀態中本性就是偏離的，因此被比作迷失的羊；這羊當被尋找回來，並引導到正路上（詩 119:176）。他是軟弱的，容易受撒但的詭計和人的欺哄所迷惑，被引入歧途。（4）服事各樣私慾和宴樂；即作它們的臣僕和奴隸。當注意，受迷惑的人容易受纏繞和網羅；他們若非被迷惑引入其中，就不會如此服事各樣私慾和宴樂。在此也可見聖言對肉慾和肉體生活的看法，與世人對它一般的看法有何等不同。屬肉體的人以為自己在享受他們的快樂；聖言卻稱之為奴役和臣服：他們不過是其中的苦工和奴隸；他們不但不在其中得自由和福樂，反倒被它轄制，把它們當作工頭和暴君來事奉。當進一步注意，罪人的奴僕之苦在於他們有許多主人，一個私慾把他們往這邊趕，另一個往那邊；驕傲吩咐一件事，貪婪吩咐另一件，往往是相反的。罪人何等卑賤，卻還自以為自由！那誘惑他們的私慾應許給他們自由，他們一經順服，就作了敗壞的奴僕；因為人被誰制伏就是誰的奴僕。（5）常存惡毒，就是那些在他們心中掌權的私慾之一。惡毒願意別人受傷害並以其為樂。（6）嫉妒的心，就是對別人的好處心懷不甘並怨憤，對他在任何事上的發達和成功發怨言：兩者都是苦根，從中發出許多邪惡：邪惡的意念和言語，被地獄之火點燃的舌頭，貶低並損害別人當得和應有的稱讚。他們的言語如同刀劍，用以殺害鄰舍的美名和尊嚴。這是撒但的罪，也是屬那惡者該隱的罪，他殺了兄弟；因為他為甚麼殺他呢？豈不就是因這嫉妒和惡毒——因為自己的行為是惡的，兄弟的行為是善的？這些就是我們在天然狀態中所行的一些罪。並且，（7）可恨的，或可憎——配得被人恨惡。（8）彼此相恨。 當注意，那些有罪的人、那些活在罪中並放縱自己犯罪的人，是神和一切善良的人所憎惡的。他們的性情和行為如此，雖不單單指他們本人。罪人的苦處就在於彼此相恨，正如聖徒的本分和福樂在於彼此相愛。人的敗壞所引發的爭競和衝突何等多——那些如今因歸信而成為善良的人，從前在他們的本性中也照樣如此，使他們如同狂怒的野獸一般彼此撲擊！思念到從前我們也是如此，當軟化我們的心靈，使我們對那些如此的人更加公平溫和、謙柔並滿有憐憫。這就是此處所描述的、取自他們自己從前狀況的論據。他又推理：
2. 取自他們現在的狀況。我們得救脫離那悲慘的狀況，不是靠我們自己的任何功德或力量，而是單單靠神的憐憫和白白的恩典，靠基督的功勞，並靠他聖靈的運行。所以我們沒有任何根據——就我們自己而論——去定罪那些尚未歸信的人，倒當憐憫他們，並對他們心存盼望，雖然他們本身像我們從前一樣不配不配，卻可以像我們一樣得蒙憐憫： 於是使徒在此又再次展開我們得救的種種原因（多 3:4-7）。
（1）此處我們看見救恩的首先作者——父神，因此在此被稱為神我們的救主。一切都是出於神，他就是藉著耶穌基督使我們與他和好的（林後 5:18）。屬於新造、以及墮落之人得恢復歸於生命和福樂的一切事——使徒在那裏所論到的——都是出於父神，作為這工的謀劃者和發起者。在運行中正如在存在中一樣，有次序。父開始，子管理，聖靈運行並成全一切。神（即父）是藉著基督、透過聖靈而作救主。約 3:16：神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不致滅亡，反得永生。 他是基督的父，並藉著他作憐憫的父；一切屬靈的福氣都是藉著基督從他而來（弗 1:3）。我們藉著我們的主耶穌基督以神為樂（羅 5:11）。使榮耀歸與父神（羅 15:5）。
（2）它的泉源與發端——神聖的philanthropia，即神對人的恩慈和慈愛。我們從頭到尾都是靠恩典得救。這是根據和動機。神對在患難中的人的憐憫和慈悲，是那首先轉動的輪子——或更確切地說，是在輪中的靈——使一切轉動並持續轉動的。神不是、也不能被他自己以外的任何事物所推動。機會是在人這方面，即他的悲慘和痛苦。罪既帶來那悲慘，本可以發出忿怒而不是憐憫；但神知道如何使一切都與他自己的尊嚴和完美相符，情願憐憫拯救而不情願毀滅。他喜愛施恩。只是罪在哪裏顯多，恩典就更顯多了。 我們讀到豐富的恩慈和憐憫（羅 2:4；弗 2:7）。我們當承認這事，把榮耀歸給他，不把它當作放縱的機會，而當轉為感恩和順服。
（3）此處有方法或工具因——這神的愛和恩典在福音中照射出來，顯明的時候，就是在聖言之中。愛和恩典的顯明，藉著聖靈，在使人軟化、改變並歸向神上有極大的功效，因此是神的大能，要救一切相信的人。這樣，既已斷言神是作者，他白白的恩典是泉源，而這在福音中的顯明是救恩的方法，為使一切榮耀仍能更好地歸於他，
（4）虛假的根據和動機在此被除去：並不是因我們自己所行的義，乃是照他的憐憫，他便救了我們；不是因預見我們的行為，而是單單因他自己白白的恩典和憐憫。行為當在被救的人身上（在有餘地之處），卻不在他得救的原因之列；它們是通往國度的道路，不是贏得國度的代價；一切都是從頭到尾根據不配得的恩寵和憐憫的原則。揀選是出於恩典：我們蒙揀選成為聖潔，不是因為預先看見我們將會如此（弗 1:4）。這是揀選的果子，不是原因：神從起初揀選了你們，叫你們因信真道，又被聖靈感動，成為聖潔，能以得救（帖後 2:13）。有效的恩召也是如此——在其中揀選得以彰顯並首先顯明：他救了我們，以聖召召我們，不是按我們的行為，乃是按他的旨意和恩典；這恩典是萬古之先，在基督耶穌裏賜給我們的（提後 1:9）。我們蒙神的恩典，因基督耶穌的救贖，就白白地稱義（羅 3:24），也是靠恩典成聖並得救：你們得救是本乎恩，也因著信；這並不是出於自己，乃是神所賜的（弗 2:8）。信心和一切拯救的恩典都是神白白的恩賜和他的作為；其開始、增加，以及在榮耀中的成全，全是出於他。在建造人成為神聖潔的殿這事上，從根基到頂石，我們只能向它呼喊恩惠、恩惠。這不是出於行為，免得有人自誇；乃是出於恩典，使誇口的只指著主誇口。這樣，真正的原因被表明，虛假的被除去。
（5）此處是救恩的正式原因，或說救恩所在的——至少是其開端——即重生，或說靈性的更新，正如此處所稱呼的。舊事已過，都變成新的了——這是在道德和屬靈意義上，而不是在物理和自然意義上。這是同一個人，卻有不同的性情和習慣；邪惡的已被除去，至少其當前的勢力已被除去；待這工在天上成全之時，其一切殘餘也必如此。一個新的、掌權的恩典和聖潔的原則被注入，它傾向、推動、管理，使人成為新人，成為新造的人，有新的心思、願望和情感，有新的、聖潔的生活與行為的轉向；是人裏面神的生命——不僅以特殊方式出於神，而且是與他相像並趨向於他的。這就是救恩的開始，並且將會增長、加增，直到完全；所以說，他便救了我們。 那如此開始、必定在時機成熟時得以完全的，被表達為好像已經如此。所以我們當毫無遲延地留意這事；我們若要確有把握地期望在天上得著完全的救恩，就必須現在藉著重生初步得救。那時的改變只是程度上的，不是種類上的。恩典是榮耀的開始，正如榮耀不過是恩典的完全。留意這事的人何等少！多數人行事為人好像害怕未到時候就先快樂；他們口頭上說最終要得天堂，如今卻不在乎聖潔；那就是，他們要目的卻不要開端；罪人就是如此荒謬。但若沒有重生，即頭一次的復活，就不能達到第二次榮耀的復活，就是義人的復活。所以這就是正式的救恩，即藉著福音所成就的新生的屬神生命。
（6）此處有洗禮作為其外在的記號和印記，因此被稱為重生的洗。這工作本身是內在的和屬靈的；但在這聖禮中以外在方式被表明並印證。水有潔淨和除污的性質，能除掉肉體的污穢，因此恰當地預表藉著基督的血和靈除去罪的罪咎和污穢——雖然這恰當性若沒有基督的設立，本身也不足。正是這一點使它在神一方面具有此種意涵，作為因信稱義的印記，正如割禮從前一樣——洗禮正是接續割禮的地位；在我們一方面則是作歸主之人的承諾。所以洗禮在被正當使用之處，以象徵和聖禮的方式拯救人。起來，求告他的名受洗，洗去你的罪（徒 22:16）。又如弗 5:26：要用水藉著道把教會洗淨，成為聖潔。 不可輕看這外在的記號和印記——只要可以照著基督的設立而領受；卻也不可停留在外在的洗滌上，而要留意那無虧良心的祈求——若無此，外在的洗滌便毫無功效。在洗禮中印證的聖約既約束人盡本分，也彰顯並傳遞益處和特權；若不留意前者，後者也就徒然期望。不可把神所聯合的分開；外在和內在的兩部分合起來才是完全的洗禮；正如受割禮的人就成了欠全律法之債的人（加 5:3），受洗的人也照樣欠了福音的債——當遵守其中一切的命令和典章，正如基督所吩咐的。所以，你們要去，使萬民作我的門徒，奉父、子、聖靈的名給他們施洗。凡我所吩咐你們的，都教訓他們遵守（太 28:19、20）。這就是救恩的外在記號和印記——洗禮，在此被稱為重生的洗。
（7）此處是主要的動力因，即神的靈；這是聖靈的更新；並不排除父與子——他們在一切向外的工作中都同工；也不排除方法的使用——聖言和聖禮，聖靈正是藉著這些而工作；正是藉著他的運行，這些才產生拯救的果效。在我們救恩的安排中，應用並使之生效的部分特別歸於聖靈。我們被說成是從聖靈而生，被聖靈甦醒並成聖，被聖靈引導、指引、剛強、幫助。藉著他我們治死罪、盡本分、行在神的道上；一切屬靈的作為和操練，無論是內在的還是外在的，都靠著他的感動和影響。他是一切恩典的根源和賜予者，一切美善的創作者，把人的灵魂從屬肉體的敗壞中提升出來，使其歸向神，並在性情和行為上與神的形像相符合；這就是此處所說聖靈的更新——在知識、公義和聖潔上更新，正如我們的元首末後亞當的形像。
（8）此處有賜下聖靈的途徑——即基督，並他與我們的聯合：聖靈就是神藉著耶穌基督我們救主厚厚澆灌在我們身上的（多 3:6）。聖靈是基督所應許的，也是他升天之後從父那裏差來的；他之所以能差遣聖靈，是因他為我們受了聖靈並澆灌下來——他既為我們買贖了聖靈，就有權柄將他賜給屬自己的人。父是感動和差遣的那位，子是購得並賜予的那位，聖靈是親自臨到並運行的那位。他厚厚澆灌在我們身上——希臘文是plousios，豐豐富富地，足夠供應並多而又多。那是豐盛的澆灌，如同五旬節時的聖靈的浸。所應許的靈不僅是少許，而是全備的、豐盛的，如經上所記：從他的豐滿裏我們都領受了，而且恩上加恩（約 1:16）。
（9）此處是這一切的果效和結果，就是我們的稱義，以及與之相連的嗣子的福分：好叫我們因他的恩得稱為義，可以憑著永生的盼望成為後嗣（多 3:7）。我們被稱義——被宣告為義，並被當作義人對待——是因他的恩，白白的恩典；正如我們不是靠自己功勞得蒙重生和成聖，照樣也不是靠自己功勞得蒙稱義。如今卻蒙神的恩典，因基督耶穌的救贖，就白白地稱義（羅 3:24）。我們被稱義是在於罪得赦免並被悅納為義。赦罪是恩惠的作為，而接納為義則是憐憫的作為。兩者都是因基督的義歸算在我們身上：神使那無罪的，替我們成為罪，好叫我們在他裏面成為神的義（林後 5:21）。我們因信而領受這義，正如亞伯拉罕信神，這就算為他的義（創 15:6）。並且我們因此成為後嗣——不僅得蒙拯救脫離將來的忿怒，更被收納為神的兒女，與基督同作後嗣，照著永生的盼望成為永遠榮耀的後嗣。盼望在此指所盼望的事——即永生本身，並其中一切所包含的福分。我們如今對此有著確實的盼望，正如那靈魂的錨又堅固又牢靠。可以憑著永生的盼望成為後嗣——我們被立為後嗣是為著那將要顯現的榮耀，而如今在其中我們藉著盼望而有分。這樣，重生是根基，稱義與嗣子是結果，而榮耀是完全。
使徒以信實的話作為結論：這話是可信的（多 3:8）。我也願你把這些事切切實實地講明，使那些已信神的人留心行善。這都是美事，並且與人有益。 這是他第三次強調那切實並恆常行善的本分。我們在此當注意，（1）純正的道理與善行當相輔而行。（2）傳道人當切切實實地把這些事講明，使信的人留心行善——全心關注善行。（3）真信仰的果子就是善行；這些都是美事，並且與人有益——使信仰得尊榮，使鄰舍得造就，並印證我們所宣認的。若有人自稱信神卻不行善，便是仍活在肉體之中，而屬肉體的事就是死亡。所以當留心行善——照著神的旨意、為著神的榮耀而行。
영문 원문
Exhortations to Several Duties; Characteristics of an Unrenewed State; The Import and Origin of Salvation; Regeneration; Justification (66 AD)
¹ Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
² To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.
³ For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
⁴ But after that the kindness and love of God our Saviour toward man appeared,
⁵ Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
⁶ Which he shed on us abundantly through Jesus Christ our Saviour;
⁷ That being justified by his grace, we should be made heirs according to the hope of eternal life.
⁸ This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particular and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common, namely, to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men—things comely and ornamental of religion; he must therefore put them in mind of such things. Ministers are people's remembrancers of their duty. As they are remembrancers for the people to God in prayers (Isa 62:6), so are they from God to them in preaching: I will not be negligent to put you always in remembrance, 2Pe 1:12. Forgetfulness of duty is a common frailty; there is need therefore of reminding and quickening them thereto. Here are the duties themselves, and the reasons of them.
I. The duties themselves, which they were to be reminded of. 1. Put them in mind to be subject to principalities and powers, to obey magistrates. Magistracy is God's ordinance for the good of all, and therefore must be regarded and submitted to by all; not for wrath and by force only, but willingly and for conscience' sake. Principalities, and powers, and magistrates, that is, all civil rulers, whether supreme and chief or subordinate, in the government under which they live, of whatever form it be; that they be subject to them and obey them in things lawful and honest, and which it belongs to their office to require. The Christian religion was misrepresented by its adversaries as prejudicial to the rights of princes and civil powers, and tending to faction and sedition, and to rebellion against lawful authority; therefore to put to silence the ignorance of foolish men, and stop the mouths of malicious enemies, Christians must be reminded to show themselves examples rather of all due subjection and obedience to the government that is over them. Natural desire of liberty must be guided and bounded by reason and scripture. Spiritual privileges do not make void or weaken, but confirm and strengthen, their obligations to civil duties: "Remind them therefore to be subject to principalities and powers and to obey magistrates." And, 2. To be ready to every good work. Some refer this to such good works as are required by magistrates and within their sphere: "Whatever tends to good order, and to promote and secure public tranquility and peace, be not backward, but ready, to promote such things." But, though this be included, if not first intended, yet is it not to be hereto restrained. The precept regards doing good in all kinds, and on every occasion that may offer, whether resecting God, ourselves, or our neighbour—what may bring credit to religion in the world. Whatsoever things are true, honest, just, pure, lovely, of good report: if there be any virtue, if there be any praise, think on these things (Php 4:8), to do and follow and further them. Mere harmlessness, or good words and good meanings only, are not enough without good works. Pure religion and undefiled before God and the Father is this, to visit the fatherless, and the widow in their affliction, and keep unspotted from the world. "Not only take, but seek, occasion for doing good, keep fitness and readiness that way; put it not off to others, but embrace and lay hold on it thyself, delight and rejoice therein, put all in mind of this." And, 3. To speak evil of no man: medena blasphemein, to revile, or curse, or blaspheme none: or (as our translation more generally) to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour's good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity. If any man seemeth to be religious and bridleth not his tongue, that man's religion is vain, Jam 1:26. Such loose uncharitable talk is displeasing to God, and hurtful among men. Pr 17:9, He that covereth a transgression seeketh love (that is, to himself by this tenderness and charity, or rather to the transgressor); but he that repeateth a matter (that blazes and tells the faults of another abroad) separateth very friends; he raises dissensions and alienates his friend from himself, and perhaps from others. This is among the sins to be put off (Eph 4:31); for, if indulged, it unfits for Christians communion here and the society of the blessed in heaven, 1Co 6:10. Remind them therefore to avoid this. And, 4. To be no brawlers; amachous einai—no fighters, either with hand or tongue, no quarrelsome contentious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath nor injurious violence. Christian must follow the things that are conducive to peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the servants of the God of peace and love (Ro 12:19), Dearly beloved, avenge not yourselves, but rather give place unto wrath; this is the Christian's wisdom and duty. The glory of a man is to pass over a transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, and will not, presently fall foul on one who has offended him, but, like God, will be slow to anger, and ready to forgive. Contention and strife arise from men's lusts, and exorbitant unruly passions, which must be curbed and moderated, not indulged; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God and discredit religion, promoting feuds in the places where they live. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. Wherefore it follows, 5. But gentle; epieikeis, equitable and just, or candid and fair in constructions of things, not taking words or actions in the worst sense; and for peace sometimes yielding somewhat of strict right. And, 6. Showing all meekness to all men. We must be of a mild disposition, and not only have meekness in our hearts, but show it in our speech and conduct. All meekness—meekness in all instances and occasions, not towards friends only, but to all men, though still with wisdom, as James admonishes, Jam 3:13. "Distinguish the person and the sin; pity the one and hate the other. Distinguish between sin and sin; look not on all alike, there are motes and beams. Distinguish also between sinner and sinner: of some have compassion, others save with fear, pulling them out of the fire, thus making a difference, Jude 1:22,23. Mind these things; the wisdom that is from above is pure and peaceable, gentle and easy to be entreated." Meekness of spirit and demeanour renders religion amiable; it is a commanded imitation of Christ the grand exemplar, and what brings it own reward with it, in the ease and comfort of the disposition itself and the blessings accompanying it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which Titus was to put people in mind of: for which,
II. He adds the reasons, which are derived
1. From their own past condition. Consideration of men's natural condition is a great means and ground of equity and gentleness, and all meekness, towards those who are yet in such a state. This has a tendency to abate pride and work pity and hope in reference to those who are yet unconverted: "We ourselves also were so and so, corrupt and sinful, therefore we should not be impatient and bitter, hard and severe, towards those who are but as ourselves once were. Should we then have been willing to be contemned, and proudly and rigorously dealt with? No, but treated with gentleness and humanity; and therefore we should now so treat those who are unconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris—What you would not have done to you that do not you to another." Their past natural condition is set forth in divers particulars. We ourselves also were sometimes, (1.) Foolish; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, Those should be most disposed to bear with others' follies who may remember many of their own; those should be meek and gentle, and patient towards others, who once needed and doubtless then expected the same. We ourselves also were sometimes foolish. And, (2.) Disobedient; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Well are these set together, foolish and obedient. For what folly like this, to disobey God and his laws, natural or revealed? This is contrary to right reason, and men's true and greatest interests; and what so foolish as to violate and go counter to these? (3.) Deceived, or wandering; namely, out of the ways of truth and holiness. Man in this his degenerate state is of a straying nature, thence compared to a lost sheep; this must be sought and brought back, and guided in the right way, Ps 119:176. He is weak, and ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers lusts and pleasures; namely, as vassals and slaves under them. Observe, Men deceived are easily entangled and ensnared; they would not serve divers lusts and pleasures as they do, were they not blinded and beguiled into them. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their pleasures; the word calls it servitude and vassalage: they are very drudges and bond slaves under them; so far are they from freedom and felicity in them that they are captivated by them, and serve them as taskmasters and tyrants. Observe further, It is the misery of the servants of sin that they have many masters, one lust hurrying them one way, and another; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free! the lusts that tempt them promise them liberty, but in yielding they become the servants of corruption; for of whom a man is overcome of the same is he brought into bondage. (5.) Living in malice, one of those lusts that bear rule in them. Malice desires hurt to another and rejoices in it. (6.) And envy, which grudges and repines at another's good, frets at his prosperity and success in any thing: both are roots of bitterness, whence many evils spring: evil thoughts and speeches, tongues set on fire of hell, detracting from and impairing the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour. This was the sin of Satan, and of Cain who was of that evil one, and slew his brother; for wherefore slew he him, but of this envy and malice, because his own works were evil, and his brother's righteous? These were some of the sins in which we lived in our natural state. And, (7.) Hateful, or odious—deserving to be hated. (8.) And hating one another. Observe, Those that are sinful, living and allowing themselves in sin, are hateful to God and all good men. Their temper and ways are so, though not simply their persons. It is the misery of sinners that thy hate one another, as it is the duty and happiness of saints to love one another. What contentions and quarrels flow from men's corruptions, such as were in the nature of those who by conversion are now good, but in their unconverted state made them ready to run like furious wild beasts one upon another! The consideration of its having been thus with us should moderate our spirits, and dispose us to be more equal and gentle, meek and tenderhearted, towards those who are such. This is the argument from their own past condition here described. And he reasons,
2. From their present state. "We are delivered out of that our miserable condition by no merit nor strength of our own; but only by the mercy and free grace of God, and merit of Christ, and operation of his Spirit. Therefore we have no ground, in respect of ourselves, to condemn those who are yet unconverted, but rather to pity them, and cherish hope concerning them, that they, though in themselves as unworthy and unmeet as we were, yet may obtain mercy, as we have:" and so upon this occasion the apostle again opens the causes of our salvation, Tit 3:4-7.
(1.) We have here the prime author of our salvation—God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2Co 5:18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ, through the Spirit. Joh 3:16, God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph 1:3. We joy in God through Jesus Christ, Ro 5:11. And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ, Ro 15:5.
(2.) The spring and rise of it—the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God's pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Ro 2:4, Eph 2:7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.
(3.) Here is the means, or instrumental cause—the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him,
(4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Eph 1:4. It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth, 2Th 2:13. So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2Ti 1:9. We are justified freely by grace (Ro 3:24), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God, Eph 2:8. Faith and all saving graces are God's free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed.
(5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least—in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel.
(6.) Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work itself is inward and spiritual; but it is outwardly signified and sealed in this ordinance. Water is of a cleansing and purifying nature, does away the filth of the flesh, and so was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit of Christ, though that aptness alone, without Christ's institution, would not have been sufficient. This it is that makes it of this signification on God's part, a seal of righteousness by faith, as circumcision was, in the place of which it succeeds; and on ours an engagement to be the Lord's. Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord, Ac 22:16. So Eph 5:26, That he might sanctify and cleanse us by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ's appointment; yet rest not in the outward washing, but look to the answer of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined; in both the outer and inner part is baptism complete; as he that was circumcised became debtor to the whole law (Ga 5:3), so is he that is baptized to the gospel, to observe all the commands and ordinances thereof, as Christ appointed. Disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you, Mt 28:19,20. This is the outward sign and seal of salvation, baptism, called here the washing of regeneration.
(7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of the Holy Ghost; not excluding the Father and the Son, who in all works without themselves are concurring; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and effecting part is especially attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened and sanctified by the Spirit, to be led and guided, strengthened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts and operations of the divine life in us, the works and fruits of righteousness without us, all are through this blessed and Holy Spirit, who is therefore called the Spirit of life, and of grace and holiness; all grace is from him. Earnestly therefore is he to be sought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus—The Spirit is a tender thing. As we act towards him, so may we expect he will to us; if we slight, and resist, and oppose his workings, he will slacken them; if we continue to vex him, he will retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to the day of redemption, Eph 4:30. The Spirit seals by his renewing and sanctifying, his witnessing and assuring work; he distinguishes and marks out for salvation, and fits for it; it is his work: we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own.
(8.) Here is the manner of God's communicating this Spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully: Which he shed on us abundantly. More of the Spirit in its gifts and graces is poured out under the gospel than was under the law, whence it is eminently styled the ministration of the Spirit, 2Co 3:8. A measure of the Spirit the church has had in all ages, but more in gospel times, since the coming of Christ, than before. The law came by Moses, but grace and truth by Jesus Christ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old. Isa 44:3, I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thy offspring: this greatest and best of blessings, an effusion of grace, and of the sanctifying gifts of the Spirit. Joe 2:28, I will pour out my Spirit upon all flesh; not on Jews only, but Gentiles also. This was to be in gospel times; and accordingly (Ac 2:17,18,33), speaking of Christ risen and ascended, having received of the Father the promise of the Holy Ghost, he hath shed forth (says Peter) this that you now see and hear: and Ac 10:44,45, The Holy Ghost fell on all those that heart the word, Gentiles as well as Jews. This indeed was, in a great measure, in the miraculous gifts of the Holy Ghost, but not without his sanctifying graces also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and general faith, and of more special gifts of sanctification too, such as faith, and hope, and love, and other graces of the Spirit. Let us get a share in these. What will it signify if much be shed forth and we remain dry? Our condemnation will but be aggravated the more if under such a dispensation of grace we remain void of grace. Be filled with the Spirit, says the apostle; it is duty as well as privilege, because of the means which God in the gospel is ready to bless and make effectual; this is the manner of God's communicating grace and all spiritual blessings under the gospel—plentifully; he is not straitened towards us, but we towards him and in ourselves.
(9.) Here is the procuring cause of all, namely, Christ: Through Jesus Christ our Saviour. He it is who purchased the Spirit and his saving gifts and graces. All come through him, and through him as a Saviour, whose undertaking and work it is to bring to grace and glory; he is our righteousness and peace, and our head, from whom we have all spiritual life and influences. He is made of God to us wisdom, righteousness, sanctification, and redemption. Let us praise God for him above all; let us go to the Father by him, and improve him to all sanctifying and saving purposes. Have we grace? Let us thank him with the Father and Spirit for it: account all things but loss and dung for the excellency of the knowledge of him, and grow and increase therein more and more.
(10.) Here are the ends why we are brought into this new spiritual condition, namely, justification, and heirship, and hope of eternal life: That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is the removing of guilt that bound to punishment, and the accepting and dealing with the person as one that now is righteous in God's sight. This God does freely as to us, yet through the intervention of Christ's sacrifice and righteousness, laid hold on by faith (Ro 3:20, etc.): By the deeds of the law shall no flesh be justified; but through the righteousness of God, which is by faith of Jesus Christ unto all and upon all those that believe, whence (Tit 3:24) we are said to be justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in Jesus. God, in justifying a sinner in the way of the gospel, is gracious to him, and yet just to himself and his law, forgiveness being through a perfect righteousness, and satisfaction made to justice by Christ, who is the propitiation for sin, and not merited by the sinner himself. So it is here: Not by works of righteousness which we have done, but according to his mercy he saved us, that, being justified by his grace, we should be made heirs according to the hope of eternal life. It is by grace, as the spring and rise (as was said), though through the redemption that is in Christ as making the way, God's law and justice being thereby satisfied, and by faith applying that redemption. By him (by Christ) all that believe are justified from all things from which they could not be justified by the law of Moses, Ac 13:39. Hence the apostle desires to be found in him, not having his own righteousness, which was of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Let us not trust therefore in our own righteousness or merit of good works, but in Christ's righteousness alone, received by faith for justification and acceptance with God. Inherent righteousness we must have, and the fruits of it in works of obedience; not however as our justifying righteousness before God, but as fruits of our justification, and evidences of our interest in Christ and qualification for life and happiness, and the very beginning and part of it; but the procuring of all this is by Christ, that, being justified by his grace, we should be made heirs. Observe, Our justification is by the grace of God, and our justification by that grace is necessary in order to our being made heirs of eternal life; without such justification there can be no adoption and sonship, and so no right of inheritance. Joh 1:12, Whoever received him (namely, Christ), to them gave he power to become the sons of God, even to those that believed on his name. Eternal life is set before us in the promise, the Spirit works faith in us and hope of that life, and so are we made heirs of it and have a kind of possession of it even now; faith and hope bring it near, and fill with joy in the well-grounded expectation of it. The meanest believer is a great heir. Though he has not his portion in hand, he has good hope through grace, and may bear up under all difficulties. There is a better state in view. He is waiting for an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for him. How well may such comfort themselves with these words! And now all this gives good reason why we should show all meekness to all men, because we have experienced so much benefit by the kindness and love of God to us, and may hope that they, in God's time, may be partakers of the like grace as we are. And thus of the reasons of equal and gentle, meek and tender behaviour to wards others, from their own bad condition in time past, and the present more happy state into which they are brought, without any merit or deservings of their own, and whereinto by the same grace others may be brought also.
III. The apostle, having opened the duties of Christians in common, with the reasons respecting themselves, adds another from their goodness and usefulness to men. Observe, When he has opened the grace of God towards us, he immediately presses the necessity of good works; for we must not expect the benefit of God's mercy, unless we make conscience of our duty (Tit 3:8): This is a faithful saying, and these things I will that thou affirm constantly (this is a true Christian doctrine of highest importance, and which ministers must most earnestly and constantly press and inculcate), that those who have believed in God do not think that a bare naked faith will save them; but it must be an operative working faith, bringing forth the fruit of righteousness; they must make it their care to maintain good works, not to do them occasionally only, and when opportunities come in their way, but to seek opportunities for doing them. These things are good and profitable unto men: these good works, say some, or the teaching of these things, rather than idle questions, as follows. These things are good in themselves and the teaching of them useful to mankind, making persons a common good in their places. Note, Ministers, in teaching, must see that they deliver what is sound and good in itself, and profitable to those that hear: all must be to the use of edifying both of persons and societies.
9-15
The Treatment of Heretics; Apostolic Benediction (66 AD)
繁體中文
對待異端分子；使徒的祝福（主後 66 年）
⁹ 要遠避無知的辯論和家譜的空談，以及分爭，並因律法而起的爭競，因為這都是虛妄無益的。
¹⁰ 分門結黨的人，警戒過一兩次，就要棄絕他。
¹¹ 因為知道這等人已經背道，犯了罪，自己明知不是，還是自責。
¹² 我打發亞提馬或是推基古到你那裏去的時候，你要趕緊往尼哥波立去見我，因為我已經定意在那裏過冬。
¹³ 你要趕緊給律師西納和亞波羅送行，叫他們沒有缺乏。
¹⁴ 並且我們的人要學習正經事業，免得不結果子。
¹⁵ 同我在一處的人都問你安。請代問那些因信心愛我們的人安。願恩惠常與你們眾人同在！
此處是本書信內容中的第五件、也是最後一件事：提多在教導中當避免甚麼；當如何對待異端分子；以及一些別的指示。當注意：
一、使徒的意思為要更加清楚完整，並特別適合克里特的時況和情形，以及他們中間許多猶太派的人，他告訴提多在教導中當避開甚麼（多 3:9）。有需要討論並澄清的問題，就是那些有助於增進有用知識的；但閒懶和無知的探究——既不增進神的榮耀，也不造就人——必當避開。有些問題看似有智慧的樣子，卻是虛空的，猶太教的博士中如此，後來的經院哲學家也是如此，他們充滿了對信心或實踐毫無重要性和用處的問題；當避開這些。並家譜的空談（有人說是指外邦詩人所大肆渲染的諸神家譜；或更恰當地說，是猶太人如此好奇追究的）：對這些事原本可以有合法而有用的探究，好印證聖經在某些情形中的應驗，特別是基督彌賽亞的家譜；但一切只為了炫耀、只為了滿足誇耀長遠家世的虛榮——更不用說猶太教的師傅們自從基督既已來到、家族和支派的區分既已被廢除之後，仍樂於忙於其中並以此煩擾聽眾，好像要重建那已經廢除的政體——這些提多當抵擋，視為愚妄而無益。以及分爭，並因律法而起的爭競。 有人堅持摩西的禮儀和條例，要把它們繼續留在教會中，雖然它們已被福音和基督的來到所取代並廢除。提多不可給這些人任何支持，而當避開並反對它們；因為這都是虛妄無益的：這話可指上面一切的無知的辯論和家譜的空談，以及因律法而起的爭競。它們非但不在敬虔上教導並造就人，反而成為敬虔的阻礙：基督教和當維持的善工，會因此被削弱並受損害，教會的平安受攪擾，福音的進展受阻礙。當注意，傳道人不僅當教導有益而善良的事，也當避開並反對與之相反的——會敗壞信仰、阻礙敬虔和善行的事；會眾也不當耳朵發癢，而當喜愛並擁抱那最能用來造就人的純正道理。
二、但因為無論怎樣，教會中終究會有異端和異端分子，使徒接著指示提多在這種情形下當怎麼辦，當如何對待這樣的人（多 3:10）。那離棄在基督耶穌裏之真理的，那散佈錯謬道理並加以傳播、以致在重大而關鍵的要點上敗壞信仰、並因此破壞教會平安的，在用盡正當方法加以挽回之後，必須被棄絕。一而再地勸戒他，若有可能，就可以把他挽回，你就得了你的兄弟；但若這不能使他歸正，為免別人受害，就把他趕出相交之外，並警告一切基督徒避開他。——因為知道這等人已經背道（從根基上被翻轉）並且犯罪，重大的罪，自己定自己的罪。 那些不因勸戒而歸正、反而在罪惡和錯謬上頑梗的人，已經背道並自定己罪；他們把教會治理者當加於他們身上的懲罰加在自己身上：他們把自己趕出教會，脫離其相交，因此自定己罪。當注意，1. 真正的異端是何等大的邪惡，因此不可輕率地加於任何人身上，雖然眾人都當大大防備。這樣的人是背道或被翻轉——這是借用建築物的比喻，其毀壞程度使重建或升高幾乎不可能。真正的異端分子很少被挽回歸於真道：與其說是判斷上的缺陷，不如說是意志上的頑梗——是因驕傲、或野心、或任性、或貪婪，或諸如此類的敗壞——因此這些都當防備：當謙卑，喜愛真理並實行它，就必能躲避那定罪的異端。 2. 對那些犯大錯的人也當付出心血和忍耐。不可輕易並很快地放棄他們、把他們趕出去，而當嘗試相當的時間和方法，使他們得以挽回。3. 教會對待異端分子的方法也是勸服和理性的。當勸戒他們、教誨他們、警告他們；這正是nouthesia一詞所指的。4. 在持續的頑梗和不可挽回之下，教會有權柄、也有責任維持自己的純潔，把這樣敗壞的肢體分別出來——這樣的懲戒藉著神的賜福，或可有效地使犯罪者悔改，若不能，也就使他更無可推諉。
三、使徒附帶一些進一步的指示（多 3:12、13）。此處有兩項個人性的事吩咐：
1. 提多當隨時準備到尼哥波立（被認為是色雷斯的一座城，在馬其頓邊界上）去見保羅，只要亞提馬或推基古被打發到克里特，接替他的位置，並在他離開之後照料當地的教會。使徒不願他們在年幼軟弱的狀態中缺少一位具有充分能力的人來引導和幫助他們。看來提多並不是他們普通常設的監督或牧者，而是傳福音者，否則保羅不會這樣屢次把他從其崗位上召走。關於亞提馬我們讀到的很少，但推基古在許多場合都受人尊敬地被提及。保羅稱他為親愛的弟兄，忠心的執事，和我一同作主僕人的：因此適合此處所指的事奉。當保羅對提多說你要趕緊往尼哥波立去見我，因為我已經定意在那裏過冬時，顯然這封信不是在尼哥波立寫的——如書末附註所言——否則他就會說定意在這裏而不是在那裏過冬了。
2. 另一項對提多的個人性託付，就是他要殷勤地為兩位朋友送行，使他們得著供應，毫無缺乏。這不只是出於普通的禮貌，更是出於基督徒的敬虔，既為尊重他們，也為尊重他們受差所作的工——這工大概是傳揚福音，或以某種方式服事教會。西納被稱為律師，是指羅馬律法還是摩西律法，即這曾經是他的職業，不確定。亞波羅是一位傑出而忠心的傳道人。陪這樣的人走一段路程，並為他們的工作和旅程作預備，是敬虔而必要的事奉；為促進這事並為之預備，使徒先前勸提多教導的（多 3:8）在此又重複：並且我們的人要學習正經事業，免得不結果子（多 3:14）。讓基督徒，那些已信神的人，學習行善，特別是這類善事——支持傳道人傳揚並推廣福音的工作，因此成為為真理作工的同工（約參 5-8）。免得不結果子。 基督教不是不結果子的信仰；其信仰者必須靠著耶穌基督結滿了仁義的果子，叫榮耀稱讚歸與神。 僅僅無害是不夠的，必須有益，既要行善，也要遠離惡。——「我們的人也當經營某樣正當的勞作和工作，為自己和家人謀生，免得在世上成為無用的負擔」；有人如此理解。不要以為基督教給他們一紙安逸的特許；不，它加給他們一項責任，要尋求某樣正當的工作和職業，並在其中與神同在。 這是美好名聲的事，能增進信仰的聲譽，並對人類有益；他們就不會作身體上不結果子的肢體，不會成為別人的重擔和負累，反而有能力幫助那些有需要的人。為必要的用處而經營正經事業；不是像雄蜂那樣靠別人的勞苦過活，而是自己為共同的益處而結果子。
四、使徒以問安和祝福作結（多 3:15）。雖然也許彼此並不親自相識（至少其中一些人），但所有與保羅同在的人都向提多表達他們的愛和祝願，藉此在他的工作中承認他，並激勵他繼續在其中。得著其他基督徒的心和代禱與我們同在、為我們代求，是極大的安慰和鼓勵。請代問那些因信心愛我們的人安，或為信的緣故愛我們的人——就是我們親愛的基督徒弟兄。聖潔，或神在任何人身上的形像，是使一切別的聯結得著力量的大联结，而它本身就是最美好的。願恩惠常與你們眾人同在！ 這是結尾的祝福，不是單給提多，而是給一切與他同在的忠心信徒；這表明雖然本書信的題名只單標提多的名字，卻是為當地教會的使用而寫的，他們在使徒寫作時也在他的眼中、在他的心上。願恩惠常與你們眾人同在——願神的愛和恩寵，以及其果子與效果，按照需要——特別是屬靈的需要——並在你們心中越發增加並感受其豐盛。這是使徒的願望和代禱，表明他對他們的情誼、他對他們的善的渴望，並是為他們求得、並使之臨到他們的途徑。當注意，恩惠是為自己或別人當求、當乞的首要之事；簡言之，就是一切的美善。阿們結束這禱告，表達願望和盼望——願它如此，也必如此。
영문 원문
The Treatment of Heretics; Apostolic Benediction (66 AD)
⁹ But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
¹⁰ A man that is a heretic after the first and second admonition reject;
¹¹ Knowing that he that is such is subverted, and sinneth, being condemned of himself.
¹² When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
¹³ Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
¹⁴ And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
¹⁵ All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.
Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,
I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these.—And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain.—And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying.
II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, Tit 3:10. He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him."—Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted—a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped." 2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation.
III. The apostle subjoins some further directions, Tit 3:12,13. Here are two personal things enjoined:—
1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postscript would have it, for then he would have said, I determined here, not there, to winter.
2. The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach (Tit 3:8) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, Tit 3:14. Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, 3Jo 1:5-8. That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil.—"Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.
IV. The apostle concludes with salutations and benedictions, Tit 3:5. Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. "Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.
論到基督徒較為共同的本分，以及其中的理由（多 3:1-8）。提多在教導中當避免的事，當如何對待異端分子，以及一些別的指示（多 3:9-14），並結尾的問安（多 3:15）。