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Titus Capítulo 2
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The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close, Tit 2:15.
1-10
Relative Duties (66 AD)
简体中文
各样本分（公元66年）
¹ 「但你所讲的总要合乎那纯正的道理。」
² 「劝老年人要有节制、端庄、自守，在信心、爱心、忍耐上都要纯全无疵。」
³ 「又劝老年妇女，举止行动要恭敬，不说谗言，不给酒作奴仆，用善道教训人，」
⁴ 「好指教少年妇人，爱丈夫，爱儿女，」
⁵ 「谨守，贞洁，料理家务，待人有恩，顺服自己的丈夫，免得神的道理被毁谤。」
⁶ 「又劝少年人要谨守。」
⁷ 「你自己凡事要显出善行的榜样；在教训上要正直、端庄、言语纯全，无可指责，」
⁸ 「叫那反对的人，既无处可说我们的不是，便自觉羞愧。」
⁹ 「劝仆人要顺服自己的主人，凡事讨他的喜欢；不可顶撞他，」
¹⁰ 「不可私拿东西；要显为忠诚，以致凡事尊荣我们救主神的道。」
这是书信内容的第三件事。在前一章，使徒已指教提多关于治理的事，并要他办整齐教会中未办完的事。如今在此他劝勉他：
一、概括地说，忠心尽自己的职分。他按立别人去传道，并不能使自己免于传道；他不可只顾念牧者和长老，也必须教导基督徒个人尽他们的本分。这里的反语词（但）回顾前面那些败坏的教师——他们倾倒寓言，即虚妄无益之事：与他们相对，他说：但你所讲的总要合乎那纯正的道理， 即合乎那纯洁无瑕、能滋养人得永生之道。请注意：（1）福音真实的教义就是纯正的道理——在形式和功效上都是如此；它们本身良善圣洁，也使信徒如此；使他们合于事奉神并在其中刚强。（2）牧者当小心只教导这样的真理。基督徒寻常的言语尚且当毫无败坏，为要造就人，叫听见的人得益处（弗 4:29），何况牧者的讲道。如此使徒概括地劝勉提多；然后，
二、特别具体地，他指教提多把这纯正的教义应用到各类人身上（多 2:2-10）。牧者不可停留在一般道理上，必须按时分粮给各人——按他的年龄、地位或人生境况所当有的；讲道当具体而实用；当教导人他们的本分，并当教导所有人、各人的本分。这里有一部适合老少、男女、讲道者自己和仆人的优秀基督徒指南。
1. 对老年人。有人把老年人理解为按职分作长老的，包括执事等。但这更宜按年岁上的老年来理解。基督的老门徒当在凡事上行事为人与基督教的教义相称。老年人要有节制， 不要以为自己在老年所感到的本性衰退可以为自己的不当或无节制作辩护——他们想藉此修补那些衰退；他们在凡事上当持守分量，既为健康，又为合宜，为年轻人的劝诫和榜样。端庄： 轻浮不相称于任何人，尤其不相称于老年人；他们当沉着稳健，在衣着、言语、举止上端庄；衣着华丽、举止轻浮虚浮，何等不相称于他们的年纪！自守， 节制谨慎，善于管治自己的情绪和情感，不至被它们牵着去作什么邪恶或不端正的事。在信心上纯全无疵， 真诚信实，坚定持守福音真理，不喜新奇，不轻易陷入败坏的见解或党派，不被犹太人的寓言或遗传、或拉比的昏聩所吸引。年岁充满的人当充满恩典良善，外体虽然毁坏，内心却一天新似一天。在爱心上， 即爱；这合适地与信心相连——信心是藉着爱作工的，并必须在爱中显明，就是对神和对人的爱，并在其中有纯全。这必须是真诚的爱，没有虚伪：为神自己而爱神，为神的缘故而爱人。第二块法版的本分必须靠第一块法版的本分来尽；把人当为人来爱，把圣徒当作地上的圣者来爱，在他们身上当有特别的喜悦；并且无论顺境逆境都要爱。如此在爱心或爱上也当纯全无疵。在忍耐上。 老年人容易暴躁、易怒、动气；所以当防备这些软弱和试探。信心、爱心、忍耐是三大基督徒恩典；在这些上纯全，是福音完全的大端。有忍受的忍耐和等候的忍耐，两者都当追求；既要合宜地忍受祸患，又要甘心缺乏所慕之善，直到我们配它、它配我们——效法那些藉着信心和忍耐承受应许的人。 论到老年人就是如此。
2. 对老年妇女。她们也当受教导和警诫。有人把这些老年妇女理解为女执事——她们多用于照管穷人、看顾病人；但这更宜按我们所译的，理解为一切认信宗教的老年妇女。她们举止行动要恭敬： 男女都当使自己的品行与所认信的相称。前面提到推荐给老年人的那些德行（节制、端庄、自守、信心、爱心、忍耐上的纯全），不仅为男性老年人所特有，也适用于两性，老年妇女当与老年男子同样留意。妇女也当和男子一样从神的话听并学习她们的本分：并没有一种性别或一种人有一种救法、另一种有另一种救法；无论作为老人还是作为基督徒，男女都当学习并实行同样的事；德行和本分是共同的。又劝老年妇女（和男子一样）举止行动要恭敬； 或如合乎圣洁之人所当有的，正如她们所认信、所当行的那样——在衣着和姿态、神色和言语以及一切举止上保持敬虔的端庄得体，并且这是出于内在圣洁的原则和习惯，随时影响并安排外面的行为。请注意：虽不一定每句话、每个眼神、每种时尚都有明文经文，但确实有一般规则，凡事都当照之而行；如林前 10:31，无论作什么，都要为荣耀神而行。 又腓 4:8，凡是真实的、可敬的、公义的、清洁的、可爱的、有美名的；若有什么德行，若有什么称赞，这些事你们都要思念。 在此，凡相称或不相称于敬虔的事，都构成当留意的行为标准和规则。不说谗言——me diabolous， 不作谗谤者，不播散纷争，不谤讟毁谤邻舍——这是极大又太普遍的过错；不仅喜欢说人，更是喜欢说人的坏话，要离间好朋友。说谗言的人就是那舌头被地狱之火点燃的；这些人如此多地、如此直接地作魔鬼的工，因此魔鬼的名字就给了这样的人。这罪与彼此之间爱、公义、公平的大本分相违；它常出于恶毒仇恨或嫉妒等类的恶因，当避免其因，正如当避免其果。不给酒作奴仆； 这词指如此沉溺于酒，以致受它的权势和辖制。这在任何人都是不体面邪恶的，在这性别和年龄尤其如此，当时当地的希腊人中尤其多有。何等不端可耻，败坏毁灭身心的纯洁！何等坏的榜样和倾向，使人不配尽老年妇人当尽的本分——作用善道教训人的人！ 不是公开讲道，那是被禁止的（林前 14:34，我不许女人在会中说话），但她们可以、也当以别的方式教导，即藉着榜样和美好的生活。因此请注意：那些行为与所认信之圣洁相称的人，就是用善道教训人的人；此外，她们也可以、也当在家里以私下的方式用教义教训人。利慕伊勒王的言语，是他母亲教训他的预言。 这样的妇人受称赞：她开口就发智慧，她舌上有仁慈的法则（箴 31:1、26）。用善道教训人与教训败坏之事、或教训虚浮无益之事——老妇荒渺的话或迷信的俗语和习俗——相对；与此相对，她们的职分是作善道教训人的人，也可以为此受劝勉。
3. 少年妇人也有当学的功课——老年妇人当教训她们，按她们的年纪在宗教本分上指教劝诫她们。年长妇人往往比男子——甚至比牧者——更有机会教训这样的功课，所以她们当善用这机会指教少年妇人，尤其是年轻的妻子；因为他论到她们对丈夫和儿女的本分。这些年长的妇人当教导这些少年妇人：（1）有好的个人品格：谨守、贞洁， 与年轻人易有的虚浮轻率相反：判断上谨守，情感和行为上节制。谨守和贞洁相配；许多人因起初不过是欠考虑，就把自己暴露在致命的试探中。箴 2:11，谋略必护卫你，聪明必保守你远离恶道。贞洁和料理家务也相配。底拿出去要见那地的女子，就失去了贞洁。那些把家当作监牢的人，恐怕是把她们的贞洁当作锁链。不是说没有、也不会有外出的机会；但为寻欢和同伴而好出门的性情，以致疏忽家务，或因不安于本位而出走，便是此处所指的相反的恶，这常伴有或引来其他罪恶。提前 5:13-14，她们又习惯懒惰，挨家闲游；不但是懒惰，又说长道短，好管闲事，说些不当说的话。 她们当作的是治理家务，不可给敌人辱骂的把柄。待人有恩， 笼统地说，与一切罪恶相对；特别地，她在本位上和善、帮助人、有爱心；如多加广行善事，周济穷人。 这也可如某些人所想，有更具体的意思：性情柔和却又喜乐的人，不阴郁苦毒；不讥刺、不焦躁伤人；不作难相处或好争吵的人，自己不安、又使周围的人不安；而是性情良善、谈吐令人愉快，又以自己的劝告和劳苦帮助人：如此建立家室，一生使丈夫有益无损。 如此在个人品格上谨守、贞洁、料理家务、待人有恩； 而（2）在亲属的关系上：爱丈夫、顺服丈夫； 真有爱的地方，这就不是难的命令。神在自然中、并凭他的旨意，设立了这种从属：我不许女人辖管男人（提前 2:12）；理由如下：因为先造的是亚当，后造的是夏娃。且不是亚当被引诱，乃是女人被引诱，陷在罪里（此处为意译，原文如此）。她先犯罪，又作了引诱丈夫的器皿。她被赐下作帮助者，却成了最严重的阻碍——作了使他堕落败亡的器皿，因此顺服的轭就更坚定地加在她身上（创 3:16）：你必恋慕你丈夫，你丈夫必管辖你， 也许比从前更不容易。所以这有双重吩咐：首先在无罪时， 立定了按本性的从属——亚当先被造、后夏娃，女人是从男人身上取出来的；然后堕落之后， 女人先犯罪，又引诱了男人；如今开始了一种不那么容易舒适的顺服——在她身上这是刑罚的一部分；然而在基督里，这仍是成圣的状态。弗 5:22-23，你们作妻子的，当顺服自己的丈夫，如同顺服主， 承认基督在他们身上的权柄——他们带有他的形像；因为丈夫是妻子的头，如同基督是教会的头；他又是教会全体的救主。 神愿意在丈夫对妻子的权柄上，显出基督对教会权柄的样式。基督是教会的头，为要保护拯救她，为她供应一切善，并保护或拯救她脱离凶恶；丈夫对妻子也是如此，为要保护她免受伤害，并按自己的能力为她妥当预备。所以，正如教会顺服基督，妻子也当顺服自己的丈夫，这在主里面是相宜的（西 3:18），与基督的律法相合，又是为他和父的荣耀。所要求的不是绝对的、无限制的、奴仆式的顺服；而是一种带着爱的从属，为要防止混乱无序，并促进这关系的一切目的。如此，关于丈夫，妻子必须受教导，尽爱和顺服的本分。爱儿女， 不仅以天性之情，更以属灵的爱——出自圣洁成圣之心的爱、并受神话语规范的爱；不是溺爱，纵容他们行恶，疏忽了当有的责备和纠正，而是一种正当的基督徒之爱——显于敬虔教育他们，正当塑造他们的生活品行，既顾念他们的身体、又顾念他们的灵魂，既顾念他们的属世福祉、又顾念属灵福祉——主要、并首先顾念后者。理由如下：免得神的道理被毁谤。 在这些亲属本分上的失败，要大大使基督教蒙羞。不信的人要说：「这些人信了这新宗教，有什么长处呢？」神的话和基督的福音本身是纯洁、卓越、荣耀的；它们的卓越当在认信者的生活和品行上显明出来，尤其在亲属的本分上；在此失败便是羞辱。罗 2:24，神的名在外邦人中，因你们受了亵渎。 他们要说：「看这些仆人，就知他们的神是怎样一位神；看这些跟随者，就知他的话、教义、宗教是怎样。」如此基督在他朋友家中受伤。 论到少年妇人的本分就是如此。
4. 这里是少年人的本分。他们容易急躁热烈，轻率鲁莽；所以当恳切地呼吁劝勉他们要慎重，不急躁；当听劝、当顺服，不任性顽梗；当谦卑温和，不骄傲自大；因为年轻人因骄傲灭亡的，比因任何别的罪灭亡的更多。少年人当在举止品行上庄重稳健，把老年的严肃与少年的活泼精力结合起来。这样能使那些年轻的年日过得有益，并在艰难的日子来到时留下令人安慰的回忆；这能预防许多罪恶忧愁，并为行善和得福奠定根基。这样的人到末了必不至哀叹，反在死时得平安安慰，并在死后得荣耀的生命冠冕。
5. 这些给提多的指教——论到他当教导别人的事，即老年男女和年轻男女（提多自己此时大概也是年轻人）——使徒在其中插入了一些对提多个人的指引。他若不在自己的品行和讲道上端正行事，就不能指望如此成功地去教导别人。（1）这里是关于他品行的指引：你自己凡事要显出善行的榜样（多 2:7）。没有这个，他就要一手拆毁自己所建造的。请注意：传善工的人也当作善工的榜样；好教义和好生活必须并行。你教导别人，却不教导自己吗？ 这方面的缺陷是极大的瑕疵和极大的阻碍。凡事； 有人读作超乎一切事， 或超乎众人。 具体指教别人当尽的本分是必需的，并且超乎一切，榜样——尤其是教师本人的榜样——更是必需的；藉此亮光和感化更可能并行。「让他们在你生命中看见那些当在他们生命中的德行和恩典的活泼形像。榜样既能教导，也能加深所教导之事；他们看见你身上的纯洁和端庄、节制和一切美善生活，就更容易被吸引、被带到其中；他们可以像你那样敬虔圣洁、节制公义。」牧者当作羊群的榜样，会众当效法他们，如同效法基督。这里又有指引，（2）为着他的教导和教义，正如为他自己的生活：在教训上要正直、端庄、言语纯全，无可指责（多 2:7-8）。他们当表明自己讲道的宗旨纯粹是为着促进神的荣耀、基督和他国度的利益，以及灵魂的福祉和福气；担任这职分不是为世俗企图，不是出于野心或贪婪，而是纯洁地瞄准其设立的属灵目的。所以在他们的讲道中，不可卖弄聪明才智，或人的学问和雄辩术；而当用无可指责的纯正话语——表达圣经真理时，当尽量使用圣经的语言。这才是纯正的话语，是无可指责的。我们不止一次看见这些牧者的本分并列。提前 4:16，你要谨慎自己和自己的教训； 又同章多 2:12（此处疑笔误）「不可叫人小看你年轻，总要在言语、行为、爱心、信心、清洁上，都作信徒的榜样—— 言语上——作基督徒，言语当端庄、严肃、为要造就人；讲道上，当是纯全的神的话，或与之相符、并以之为根基的。如此在言语上作榜样：在品行上，生活当与教义相称。这样行，你又能救自己，又能救听你的人。」提后 3:10，你已经服从了我的教训、品行（同一位使徒说）——它们何等相称。别人也当如此；他们的教导当与神的话相符，他们的生活当与教导相符。这才是真实良善的牧者。帖前 2:9-10，昼夜劳苦，传神的福音给你们；弟兄们，你们记念我们的辛苦劳碌，作工传福音，是为了不叫一人受累；我们向你们信的人，是何等圣洁、公义、无可指摘，有你们作见证，也有神作见证。 这当留意，正如接下去的话所表明，那是（3）为着牧者生活的严谨和讲道的端庄与纯正的理由：叫那反对的人，既无处可说我们的不是，便自觉羞愧。 仇敌要寻找机会攻击，若在教义或生活上找到什么差错，他们就要如此行；但若两者都正都好，这样的牧者就能使谗谤本身无可奈何；他们没有正当的话可说，所以必因自己的反对而羞愧。请注意：忠心的牧者会有仇敌窥探他们的失脚，这些人要设法在他们教导或品行上挑错；所以更当留心自己，免得有人找到正当的把柄。反对和谗谤或许不能避免；心地败坏的人要抵挡真理，常常毁谤真理的传讲者和认信者；但要让他们看见，你们 虽因行善而被人毁谤为作恶的，却因那愚妄无知的人 因你们的好品行，自觉羞愧；就在何事上被毁谤，就在何事上叫那诬赖你们在基督里有好品行的人自觉羞愧。 这就是对提多个人的指引，如此论到老少男女自由人的本分。接下来是
6. 关于仆人的指引。仆人不可以为自己卑微低下的身份使他们不被神看顾、不在他律法的责任之下——以为自己是人的仆人，就因此免了事奉神。不；仆人当认识并尽他们对地上主人的本分，却是着眼于他们天上的主人：提多不仅当指教警诫地上的主人尽本分，也当如此对待仆人——既在公开讲道中，也在私下劝诫中。仆人也当参与神的条例，得着教导和安慰，正如主人一样。在这对提多的指引中，有他当劝仆人的本分本身，也有他当用以加强这指引的有力考虑。
（1）本分本身如下：
[1.] 顺服自己的主人（多 2:9）。这是首要的本分，是他们的特征。罗 6:16，你们顺服谁作奴仆，就成了谁的奴仆。 心思意念中当有内心的顺服、当有的尊重和敬畏。我若为主人，敬畏我的在哪里呢？ 就是你们向我显出的当有的敬意，以及与之相称的外面的表示和表明——行我所吩咐你们的？仆人当有如此的心；他们的意志当顺服主人的意志，他们的时间和劳力当听凭主人的支配和吩咐。彼前 2:18，你们作仆人的，凡事要存敬畏的心顺服主人；不但顺服那善良温和的，就是那乖僻的也要顺服。 这本分是出于神的旨意，并他所安排的这种关系，不是出于那人的品格。他若是主人，作仆人的本分就当照样向他尽。所以当劝仆人顺服自己的主人。又
[2.] 凡事讨他的喜欢， 即在一切合法的事上，以及那些属于他们所当吩咐的范围内的事，或至少不与他们至高大主人的旨意相违的事。我们不可把这话理解为绝对地顺服或讨他喜悦，毫无限制；总要保留神的主权，这在任何情形下都不可侵犯。若他的命令与地上主人的命令相冲突，我们当顺服神过于顺服人（徒 5:29，此处为意译）；但仆人必须对此有充分根据，确知两者相违，否则不算免罪。不仅神的旨意当作为仆人顺服的尺度，也是其理由。凡事都要为着尊敬他、凭他的权柄、首先主要为讨他喜悦而行（西 3:22-24）。照着基督的旨意服事地上主人时，他就是事奉基督；这样的人也必照此得他赏赐。但仆人怎能凡事讨主人的喜悦，又不作「讨人喜悦的人」呢？答： 「讨人喜悦的人」在过错意义上，是指那些在所作的事上只看人或主要看人、把神排除在外、或把神置于人之下的；当人的意志占上风——即使违背神旨——或人的喜悦比神的喜悦更受看重，或地上主人喜悦、神不喜悦时，他们就能满足——或在人喜悦上比在神喜悦上更加用心或满足——这就是有罪的讨人喜悦，人人都当防备。弗 6:5-7，你们作仆人的，要惧怕战兢，用诚实的心听从你们肉身的主人，好像听从基督一般。不要只在眼前事奉，像是讨人喜欢的（即只看人的喜悦或不喜悦，或最看这事），要像基督的仆人，从心里遵行神的旨意；甘心事奉，好像服事主，不像服事人； 不是主要为服事人，而是为服事基督——无论是奴仆、是自由的，凡所行的善，他都要求、也都赏赐。所以请注意：基督徒的自由与公民的服侍和顺服十分相合。人可以事奉人，仍是基督的仆人；这两者并不相违，而是从属——只要事奉人是照着基督的旨意、为着他的缘故。基督来不是要废掉或损害公民的秩序和差异。你是作奴隶蒙召的吗？不要因此忧虑（林前 7:21）。不要因这是不相称于基督徒的身份，或在这身份中的人更不讨神喜悦而烦恼；因为作奴仆蒙召于主的，就是主所释放的人； 不是脱离那服事，而是在其中得自由——属灵上的自由，虽不在公民意义上自由。同样，自由蒙召的人，就是基督的奴仆； 他虽不受任何公民的辖制，却受基督的辖制；所以无论是奴仆、是自由的，在基督里都成为一了。 所以仆人不当因自己的身份懊恼或烦恼，而当在神所安排的岗位上忠心喜乐，努力凡事讨主人的喜悦。在某些粗暴的拿八之下也许艰难，但当尽量以此为追求。
[3.] 不可顶撞他； 不反驳他，不与他争辩；不说任何失敬或挑衅的话给他。约伯曾抱怨他的仆人：我呼唤他们，他们不回答； 那是另一种过错：Non respondere pro convitio est——这种沉默便是藐视； 但这里是尊重——宁可谦卑沉默地接受责备或训诲，不作任何自信大胆的回应。自觉有错，却为之掩饰或自辩，便是错上加错。然而这「不可顶撞」并不排除在时机场合许可时用柔和的回答挽回怒气。善良明智的主人乐意倾听、行公正；但不合时宜地回答，或以不得体的方式回答，或在案情不容辩解时显得轻佻自信，便表明缺乏这关系所要求的谦卑柔和。
[4.] 不可私拿东西；要显为忠诚。 这是好仆人的另一大要素，即诚实， 决不把主人的东西归为己用，也不浪费所托付他的财物；这就是私拿。 他们当公义真实，为主人作工如同为自己或当为自己作工一样。箴 28:24，人偷窃父母亲的，又说这不是罪，此人就是与毁灭者同伙； 他就要与他同伙。如此对超出正当范围的取用怀有轻看之心——即使是从父母或主人那里——很可能会使良心刚硬，进一步行恶；这在本身是邪恶，又趋向更恶。即或主人苛刻吝啬，几乎不为仆人预备足够的供养；仆人也不可自行其是，不可藉偷窃为自己维权；他们当承担自己的分，把自己的事交托神，由他维权供养。我不是指为保全生命的那种极端情形——为此仆人有当得的权利。不可私拿东西；要显为忠诚； 他不仅不可偷窃浪费，更当经营主人的财物，尽力促进主人的兴旺发达。那不增加主人银子的，虽未私吞或失掉它，仍被控为不忠。仆人的忠诚在于迅速、按时、彻底地执行主人的吩咐；保守他的秘密和机要，迅速办理他的事，并以节俭和尽量正当的利益为主人管理；好好留心他所托，尽其所能防止一切糟蹋、损失或损害。这是为自己带来祝福的途径，反之常带来彻底的败亡。你们若在别人的东西上不忠，谁还把你们自己的东西给你们呢？（路 16:12）。这就是仆人当被劝的本分。然后，
（2）这里是提多当用以加强它们的考虑：以致凡事尊荣我们救主神的道； 即叫他们藉着在凡事上温柔、谦卑、顺服、忠诚的品行，使福音和基督的圣洁宗教得着外面之人的好评。就是仆人——他们或以为像他们这样在如此低微身份上的人，对基督教的声誉、对装饰基督的道理、对彰显他真理和道路的卓越，能作的甚少——但若他们小心尽本分，这将归与神的荣耀和宗教的尊荣。不信的主人会对那到处被毁谤的信仰有更好的看法，当他们发现那些作基督徒的仆人比别的仆人更好——更顺服、更公正忠信、更殷勤在自己的岗位上时。真宗教是认信者的尊荣；他们也当留意不给它任何羞辱，反倒在所行的一切事上装饰它。我们的光当照在人前，叫他们看见我们的善行，便将荣耀归给我们在天上的父。以上是使徒对提多关于尽其职分、按各类人而行的指引。
Original em inglês
Relative Duties (66 AD)
¹ But speak thou the things which become sound doctrine:
² That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
³ The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
⁴ That they may teach the young women to be sober, to love their husbands, to love their children,
⁵ To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
⁶ Young men likewise exhort to be sober minded.
⁷ In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity,
⁸ Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
⁹ Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
¹⁰ Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I. Generally, to a faithful discharge of his own office. His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then,
II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1. To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.
2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as 1Co 10:31, Whatever you do, do all to the glory of God. And Php 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers—me diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (1Co 14:34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pr 31:1,26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.
3. There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach, (1.) To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pr 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. 1Ti 5:13,14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (1Ti 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13,14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Ge 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22,23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?" would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Ro 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is," would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.
4. Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.
5. With these instructions to Titus, respecting what he should teach others—the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching. (1.) Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art." Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction, (2.) For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7,8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. 1Ti 4:16, Take heed to thyself, and to thy doctrine: and, Tit 2:12. of the same chapter, "Let no man despise thy youth, but be thou an example of believers in word—in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee." In 2Ti 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. 1Th 2:9,10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are, (3.) The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,
6. The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws—that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.
(1.) The duties themselves are these:—
[1.] To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Ro 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. "If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?" This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. 1Pe 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,
[2.] To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his,—when this can content them, that the earthly master is pleased, though God be displeased,—or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, "Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. "Art thou called, being a servant? Care not for it, 1Co 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ." Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.
[3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est—Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.
[4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pr 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Lu 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then,
(2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants—more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.
11-14
Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ's Redemption (66 AD)
简体中文
福音的性质与宗旨；福音的圣洁倾向；基督救赎的性质（公元66年）
¹¹ 「因为神救众人的恩典已经显明出来，」
¹² 「教训我们除去不敬虔的心和世俗的情欲，在今世自守、公义、敬虔度日，」
¹³ 「等候所盼望的福，并等候至大的神和我们救主耶稣基督的荣耀显现。」
¹⁴ 「他为我们舍了自己，要赎我们脱离一切罪恶，又洁净我们，特作自己的子民，热心为善。」
在此我们看见前文一切指教所根据的理由或考虑，是从福音的性质和宗旨、并基督之死的目的而来的。
一、从福音的性质和宗旨。无论老少、男女、主仆，并提多自己，各样的人都当尽各样本分，因为这是基督教的本意和事业——指教、帮助、塑造人，在各种区分和关系之下，进入正当的品行。为此：
1. 他们被置于神恩典的安排之下——福音如此被称为（弗 3:2）。这恩典是就其源头而言——神白白的恩惠和美意，不是受造物任何功德或功劳；这恩典又以卓越显著的方式表明宣告这美意；它又是把恩典传达到信徒心中并在其中运行的途径。如今恩典是约束人向善的：罪必不能作你们的主；你们要把自己献给神；因为你们不在律法之下，乃在恩典之下（罗 6:12-14）。基督的爱激励我们不再为自己活，乃为他活（林后 5:14-15）；没有这功效，恩典就是徒然领受的。
2. 这福音的恩典救众人（向罪人启示并赐予救恩，又向信徒保证救恩）——救脱离罪恶和忿怒，脱离死亡和地狱。因此它被称为生命之道； 它引人到信心，因此到生命——今世圣洁的生命和来世有福的生命。律法是属死的职事，福音却是属生命和平安的职事。所以它当作为救恩被领受（留意它的规则，遵守它的诫命），好使其目的——灵魂的救恩——得以达成。如今那轻看这救人之神恩典的人，就更无可推诿，因为：
3. 它已经显明出来， 即比从前任何时候都更清楚更辉煌地照耀出来。旧约的安排相对而言是黑暗影儿的；这却是清晰发光的灯；既更明亮，也更普及广阔。因为：
4. 它已向众人显明出来；不是只向犹太人，如神的荣耀在西奈山向那特定的百姓显现，而其他人都看不见；但福音的恩典向所有人敞开，所有人都蒙召来分享它的益处，外邦人和犹太人都一样。它的宣告是自由普遍的：使万民作我的门徒：传福音给万民听。 围墙被拆毁了；如今没有从前那样的限定。这奥秘就是外邦人在基督耶稣里，藉着福音，得以同为后嗣，同为一体，同蒙应许……这历代以来隐藏在创造万物之神里的奥秘，如今显明出来……照永恒神的命令，使众民知道，使他们信而顺服（罗 16:25-26）。福音中恩典和救恩的教义是为各等各阶的人（奴仆和仆人，也和主人一样），所以吸引勉励众人都来接受相信它，并按它而行，凡事装饰它。
5. 这福音的启示是要教训， 不仅为提供信息和教导，如同先生教导学生那样，更是为着命令和吩咐，如同君王向百姓颁布律法。它指引当避开什么、当追求什么，当远避什么、当实行什么。福音不是为推测，或主要为推测，而是为实践和正当的人生安排；因为它教训我们：
（1）弃绝罪：除去不敬虔的心和世俗的情欲； 弃绝它们，不再与它们相干，正如我们从前那样：脱去从前行为上的旧人，这旧人是因私欲的迷惑渐渐变坏的； 即罪的全体，在此分为不敬虔和世俗的情欲。「除掉不敬虔和不信，一切不信神、忽略或轻视神的存有，不爱他、不敬畏他、不倚靠他、不顺服他，忽略他的条例，轻看他的敬拜，亵渎他的名或日。如此弃绝不敬虔（恨恶它、除掉它）；并世俗的情欲， 一切败坏邪恶的欲望和情感——这些在属世的人中盛行，引人追求属世的事物——肉体的情欲、眼目的情欲并今生的骄傲， 一切感官和污秽，贪婪和野心，寻求看重人的称赞过于神的称赞；这些都当除掉。」属地属肉体的品行不相称属天的呼召。属基督耶稣的人，是已经把肉体连肉体的邪情私欲同钉在十字架上了。 他们藉着立约的承诺和应许如此作了，并初步地、在实际中得胜地如此作了；他们在这工作上继续前进，从一切肉身和心灵上的污秽中越发洁净自己。如此福音先卸去恶，要人弃绝罪；然后
（2）留意善：在今世自守、公义、敬虔度日等。宗教不是仅由否定构成；既当禁恶，也当行善；在这两者并行中，真诚得以证实，福音得以装饰。我们对自己当自守——适当管治我们的食欲情感，持守节制和节欲的界限，避免一切不当的过分；对众人当公义——给各人当得的，不伤害任何人，倒按我们的能力和他们的需要向别人行善：这似乎是公平和公义的一部分，因为我们不是单为自己而生，所以也不可单为自己而活。我们彼此为肢体， 各人不要单顾自己的事，也要顾别人的事（林前 10:24，12:25）。公众——包括众人的利益——当受众人的尊重。自私是一种不义；它剥夺别人在我们身上所当得的那一分。那么公平公义的品行何等可悦！它保全促进一切利益，不仅是私人的，也是公众的，因此有助于世界的和平和福祉。所以当公义，也当自守。对神当敬虔——尽敬拜和事奉他的本分。对他的确当贯穿一切。无论作什么，或吃或喝，都要为荣耀神而行（林前 10:31）。个人的和亲属的本分都当存着讨他喜悦、荣耀他的心意，从圣洁的爱和敬畏他的原则出发来尽。但我们也欠神一项明示而直接的本分，即相信承认他的存有和完美，向他献上内心和外面的敬拜和尊崇——爱他、敬畏他、倚靠他——依靠他、奉献自己给他——遵守他所立的一切宗教本分和条例——向他祷告、赞美他、思想他的作为和话语。这就是敬虔——在我们现今的状态下，不是直接地、而是照他在基督里所显明的来看待他、来到他面前；福音正是如此指引和要求的。要以别的方式——例如藉着圣徒或天使——到神面前，是不合宜的，甚至与福音的规则和根据相违。神赐给我们的一切都是藉着他的儿子，我们的回献也当藉着他。我们必须看在基督里的神为我们盼望和敬拜的对象。如此我们当操练自己敬虔，否则不能装饰那照敬虔的福音——这福音教导并要求这样的品行。福音的品行必是敬虔的品行，表明我们对神的爱、敬畏和尊敬，表明我们对他——他在他儿子里所显明的——的盼望、倚靠和信靠。因为真受割礼的，乃是我们这以神的灵敬拜、在基督耶稣里喜乐、不靠肉体的。 请看我们的本分归纳在何等小的范围内；它被浓缩在几句之中：除去不敬虔的心和世俗的情欲，在今世自守、公义、敬虔度日。 福音不仅教导我们怎样善信善望，还教导我们怎样善活——相称于那信仰和盼望、在此世善活，并作为另一更好世界的指望者。有现今的世界，也有将来的世界；现今是我们受试炼的时间和地点，福音教导我们在此善活——然而不是作为我们最终的状态，而是主要着眼于将来：因为它在凡事上教导我们
（3）盼望另一世界的荣耀——我们在今世自守、公义、敬虔的生活是为之预备的：等候所盼望的福，并等候至大的神和我们救主耶稣基督的荣耀显现。 盼望，藉借代，指着所盼望的事——即天堂和其中的福气，强调地被称为那盼望，因为那是我们所仰望、所渴慕、所等候的大事；又是所盼望的福， 因为既得着，我们就永远完全有福。并等候至大的神和我们救主耶稣基督的荣耀显现。 这指明我们盼望成就的时间和它的确实和伟大：这要在基督第二次显现时成就——他在自己的荣耀里，并父的荣耀里，与圣天使的荣耀里降临（路 9:26）。他自己的荣耀是他在创世之前所原有的；他父的荣耀，因他是神本体的真像，又是神人，作他所派的君王和审判官；圣天使的荣耀，作他的仆人和荣耀的随从。他第一次来是在卑微中，为要满足公义、买赎福祉；他第二次来要在威严中，为要把他的百姓赐予并设立在这福祉中。基督既然一次被献，担当了多人的罪；将来要向那等候他的人第二次显现，并与罪无关，乃是为拯救他们（来 9:28）。至大的神和我们救主（或就是我们救主）耶稣基督； 因为这不是两个主语，而是一个，正如单一冠词所表明：tou megalou Theou kai Soteros， 不是kai tou Soteros； 林前 15:24 也是如此译kai：**那时，基督既将一切执政的、掌权的、有能的，都毁灭了，就把国交与父神，就是神，就是父；*to Theo kai Patri。 所以基督是至大的神，* 不是比喻地——如官长等有时被称为神，或作为在神名下显现行事者——而是真实绝对地，是真神（约一 5:20）、全能的神（赛 9:6）、他本有神的形像，不以自己与神同等为强夺的（腓 2:6）。他第二次来时要赏赐他的仆人，带他们与他同得荣耀。请注意：[1.] 一切真基督徒在另一世界有共同而蒙福的盼望。我们若靠基督，只在今生有指望，就算比众人更可怜（林前 15:19）。盼望指着所盼望的事——即基督自己，他被称为我们的盼望（提前 1:1），以及在基督里并藉着基督的福气——荣耀的丰富（弗 1:18），所以在此被合宜地称为所盼望的福。[2.] 福音的宗旨是要以此蒙福的盼望激发众人都过良善的生活。所以要约束你们的心，谨慎自守，专心盼望耶稣基督显现的时候所带来给你们的恩（彼前 1:13）。与此同样意思的，除去不敬虔的心和世俗的情欲，在今世自守、公义、敬虔度日，等候所盼望的福； 不是作为雇工，而是作为尽本分、感恩的基督徒。这一切既然都要如此销化，你们为人该当怎样圣洁，怎样敬虔，切切仰望神的日子来到！（彼后 3:11-12）仰望并催促——即期待并殷勤预备它。[3.] 在基督荣耀的显现中，基督徒所盼望的福必成就；因为他们的福气就在于：我在哪里，愿你所赐给我的人也同我在那里，叫他们看见你所赐给我的荣耀（约 17:24）。那时至大的神和我们救主的荣耀要如太阳一样发出。虽然在他行使审判之权时他要作为人子显现，他也要大有能力地显明自己是神的儿子。在地上多有隐藏的神性，那时要如同太阳在强力中照耀。所以福音的工作和宗旨就是把人的心提升到等候基督这第二次的显现。我们藉着耶稣基督从死里复活重生了我们，叫我们有活泼的盼望（彼前 1:3），服事那又真又活的神，等候他儿子从天降临（帖前 1:9-10）。基督徒以此标记——等候主的再来（路 12:36）、爱慕他的显现（提后 4:8）。所以我们当留意这盼望；当束上腰带，点着灯，自己如同等候主人的人；那日子那时辰我们不知道，但那要来的就来，并不迟延（来 10:37）。[4.] 基督徒的安慰喜乐在于他们的救主就是至大的神，并要在第二次显现时荣耀地彰显自己。权能与仁爱、威严与怜悯那时要以最高的光辉一同显现，使恶人惊惶混乱，却使敬虔之人永远夸胜欢呼。他若不是这样至大的神，不是仅作受造者，他就不能作他们的救主，也不能作他们的盼望。以上是从福音的性质和宗旨，加强各样人当尽各样本分的指教。与此相连的另一个根据是：
二、从基督之死的目的：他为我们舍了自己，要赎我们脱离一切罪恶，又洁净我们，特作自己的子民，热心为善（多 2:14）。带我们进入圣洁和福祉，这是基督之死的目的，也是他教义的范围。在此我们有：
1. 救恩的买赎者——耶稣基督，那至大的神和我们的救主， 他不仅作为神施行拯救，更不仅作为仅是人；而是作为神人——一位格中两性：人，使他能为人顺服、受苦、受死，配对待人、为人行事；神，使他能扶持那人性的部分，并使他所作的具有价值和功效，又充分顾及神性的权利和尊荣，以及受造物的益处，并在前者的荣耀中成就后者。这样的一位正合乎我们；这就是
2. 我们救赎的代价：他舍了自己。 父赐了他，但他也舍了自己；在他献身的自由自愿，以及它的伟大之中，有它的可悦和功劳。所以我父爱我，因我将命舍去，好再取回来。没有人夺我的命去，是我自己舍的（约 10:17-18）。约 17:19 也是如此：「我为他们的缘故，自己分别为圣， 或分别奉献自己作这工——作神面前为人的罪而设的祭司和祭物。」人性是祭物，神性是祭坛，使礼物成圣，整体是位格的作为。他舍自己作万人的赎价（提前 2:6）。但如今在这末世显现一次，把自己献为祭，好除掉罪。 他既是祭司，又是祭物。我们得赎……不是凭着能坏的金银等物，乃是凭着基督的宝血（彼前 1:18-19），被称为神的血（徒 20:28），即那位是神者的血。
3. 为谁：为我们， 我们这些可怜灭亡的罪人，远离了神、作了背叛他的叛徒。他为我们舍了自己，不仅为我们的益处，更是替我们。弥赛亚被剪除，不是为他自己，而是为我们。他替罪人受苦，就是义的代替不义的，为要引我们到神面前（彼前 3:18）。神使那无罪的，替我们成为罪（作赎罪祭和献为祭），好叫我们在他里面成为神的义（林后 5:21）。何等奇妙的降卑和恩典！他爱我们，为我们舍了自己； 我们爱他、把自己献给他，岂不是当尽的本分吗？特别考虑到
4. 他舍了自己的目的：（1）要赎我们脱离一切罪恶。 这正配合第一课——除去不敬虔的心和世俗的情欲。 基督舍自己是为救赎我们脱离这些，所以当除掉它们。爱罪、活在罪中，就是把救赎之血践踏脚下，就是轻看拒绝它最大的益处之一，就是与它的宗旨相违。但基督短暂的受苦怎能赎我们脱离一切罪恶呢？答： 藉着他位格无限的尊严。受苦的是神，虽然不是作为神受苦。两性的属性和作为都归于位格。神用自己的血买赎了教会（徒 20:28）。既可一次付清，就无需永远受苦。仅作受造者因其本性有限不能作这事；神人却可以。至大的神和我们的救主舍了自己： 这就解释了这事。靠耶稣基督只一次献上他的身体，就得以成圣……但基督献了一次永远的赎罪祭，便叫那得以成圣的人永远完全（来 9:25-26，10:14）。他无需多次献上自己，他既一次受死，死也就不能拘禁他。基督之死何等有福的目的和果子——救赎脱离一切罪恶！基督为此而死；并且（2）洁净我们，特作自己的子民。 这加强第二课：在今世自守、公义、敬虔度日。 基督死是为洁净，也是为赦免——为要得着恩典、医治本性，正如为要脱离罪恶和定罪。他为他的教会舍了自己，好洁净教会。 如此他特作自己了一个子民，是藉着洁净他们。如此他们与那卧在恶者手下的世界有别；他们是由神而生，与他相似，带有他的形像，如他们的天父圣洁一样圣洁。请注意：脱离罪恶和本性的成圣并行，两者共同构成特属神的子民：脱离罪恶和定罪，脱离情欲的权势，并藉圣灵洁净灵魂。这就是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民。 又（3）热心为善。 这特属的子民既因洁净他们的恩典成为如此，就当藉着行善和在善事上的热心被人看见是如此。请注意：福音不是放纵情欲的教义，而是圣洁和良善生活的教义。我们被救赎脱离了虚妄的行为，就当存着敬虔和公义事奉神，终身的岁月。 所以我们当行善，并在其中热心；只要留意使热心受知识引导、以爱心为灵，指向神的荣耀，并且总在某种善事之中。以上就是从基督之死的目的，加强所指教之本分的动机。
Original em inglês
Nature and Design of the Gospel; The Holy Tendency of the Gospel; Nature of Christ's Redemption (66 AD)
¹¹ For the grace of God that bringeth salvation hath appeared to all men,
¹² Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
¹³ Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
¹⁴ Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.
I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,
1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it—the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Ro 6:12-14. The love of Christ constrains us not to live to self, but to him (2Co 5:14,15); without this effect, grace is received in vain.
2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers)—salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,
3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,
4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Ro 16:25,26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.
5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,
(1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these." An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,
(2.) To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, 1Co 10:24,12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, 1Co 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage,—loving, fearing, and trusting in him,—depending on him, and devoting ourselves to him,—observing all those religious duties and ordinances that he has appointed,—praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,
(3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Lu 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God-man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Soteros, not kai tou Soteros, and so is kai rendered 1Co 15:24, When he shall have delivered up the kingdom to God, even the Father; to Theo kai Patri. Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (1Jo 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Php 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, 1Co 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (1Ti 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, 1Pe 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! 2Pe 3:11,12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (1Pe 1:3), turned to serve the living God, and wait for his Son from heaven, 1Th 1:9,10. Christians are marked by this, expecting their Master's coming (Lu 12:36), loving his appearance, 2Ti 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,
II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,
1. The purchaser of salvation—Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God-man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,
2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17,18. So Joh 17:19, "For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men." The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, 1Ti 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (1Pe 1:18,19), called the blood of God (Ac 20:28), that is, of him who is God.
3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, 1Pe 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, 2Co 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,
4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Ac 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God-man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25,26,10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon—to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.
15
Exhortation to Various Duties (66 AD)
简体中文
劝勉各样本分（公元66年）
¹⁵ 「这些事你要讲明，劝戒人，用各等权柄责备人。不可叫人轻看你。」
使徒（如开始本章时那样）以一句对提多的要略性指教作结，其中含牧者教导的内容和方式，以及对提多个人的特别指引。
一、牧者教导的内容：这些事， 即前文所提之事：不是犹太人的寓言和遗传，而是福音的真理和本分——避免罪恶，在今世自守、公义、敬虔度日。请注意：牧者在讲道中当紧贴神的话。若有人讲道，要按着神的圣言讲（彼前 4:11），而不是按自己头脑的虚构和发明。
二、方式：以教训、劝勉和带有各等权柄的责备。提后 3:16，圣经都是神所默示的，于教训、督责、使人归正、教导人学义都是有益的； 即教导纯正的教义，使人知罪驳倒错谬，改革生活，并在公义良善上长进；叫属神的人（基督徒或牧者）得以完全，预备行各样的善事——无论当自己实行或教导别人。这里有足以装备他尽各样本分、合宜履行的内容。这些事你要讲明， 或教导；不可避讳不宣读神全部的旨意。福音重大必需的真理和本分，尤其当讲明劝戒， parakalei， 以极大的恳切劝勉。 牧者在传讲属天的教义和诫命时，不可冷淡没有生气，仿佛这些是无关紧要的小事；而当按其性质和重要性，以相称的恳切加以强调；他们当呼吁人留意听从，不要单单听道，自己欺哄自己；惟有实在行出来，就在他所行的事上必然得福。又要责备人； 劝服责备那些反驳或顶嘴的，或忽略并不当领受真理的，或在不义中压抑真理的——那些没有以所当有的相信顺服的心思心意来听的，反倒（可能）生活在相反的行为中，显出自己顽梗悖逆，被各样的善事弃绝。用各等权柄责备人， 因为是奉神的名而来，带着他的威吓和管教；轻看这些的人必自取危险。牧者是城门口的责备者。
三、这是对提多个人的特别指引：不可叫人轻看你； 即不要给人轻看的借口，也不要任人轻看而不加责备，因为藐视你的，不是藐视人，乃是藐视神。 或如此：这些事你要讲明劝戒人， 按各人当受的向他恳切讲明；以勇敢和忠心责备罪恶，又当谨慎自己、自己的行为，这样就没有人轻看你了。牧者保守自己免受轻看的最有效途径，就是紧贴基督的教义、效法他的榜样——讲得好、活得好，以智慧和勇气尽自己的本分；这样最能保全他们的名声和安慰。
也许这里也含对会众的劝诫——提多虽年轻、不过是使徒的代理，却不当被他们定罪，而当视为基督忠心的牧者，加以敬重，并在他的工作和职分上给予鼓励支持。弟兄们，我们劝你们敬重那在你们中间劳苦的人，就是在主里面治理你们、劝戒你们的；又因他们所作的工，用爱心格外敬重他们（帖前 5:12-13）。留心他们的教导，敬重他们的人，在他们职分上支持他们，并尽你们所能促进他们为神荣耀和灵魂救恩所作的努力。
Original em inglês
Exhortation to Various Duties (66 AD)
¹⁵ These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself.
I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, 1Pe 4:11, and not the figments and inventions of his own brain.
II. The manner; by doctrine, and exhortation, and reproof with all authority. 2Ti 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. "These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness—those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate.
III. Here is a special instruction to Titus in reference to himself: "Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God." Or thus, "Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example—to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort.
Perhaps too an admonition might be here intended to the people—that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. "Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, 1Th 5:12,13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls."
使徒在此指教提多，先论他当怎样忠心尽自己的职分（多 2:1），再分别论及各类人当怎样行（多 2:2-10），并提出这些以及随后指教的根据（多 2:11-14），末了以一句要略性的指教作结（多 2:15）。