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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)
劝勉各样本分；未更新状态的特征；救恩的要义与来源；重生；称义（公元66年）
¹ 「你要提醒众人，叫他们顺服作官的、掌权的，遵他的命，预备行各样的善事。」
² 「不要毁谤，不要争竞，总要和平，向众人大显温柔。」
³ 「我们从前也是无知、悖逆、受迷惑、服事各样私欲和宴乐，常存恶毒嫉妒的心，是可恨的，又是彼此相恨。」
⁴ 「但到了神我们救主的恩慈和他向人所施的慈爱显明的时候，」
⁵ 「他便救了我们，并不是因我们自己所行的义，乃是照他的怜悯，藉着重生的洗和圣灵的更新。」
⁶ 「圣灵就是神藉着耶稣基督我们救主厚厚浇灌在我们身上的，」
⁷ 「好叫我们因了他的恩得称为义，可以凭着永生的盼望成为后嗣。」
⁸ 「这话是可信的。我也愿你把这些事切实陈明，使那些已信神的人留心行善。这都是美事，并且与人有益。」
这是书信内容的第四件事。使徒既已论到各类人特别具体的本分，如今便吩咐他劝勉众人更为普遍的事，即安静顺服掌权者、乐意行善、并向众人公平温和——这些都是合宜的、装饰宗教的事；所以他当提醒众人这些事。牧者是会众本分的提醒者。正如他们在祷告中为会众向神作提醒者（赛 62:6），他们也在讲道中从神向会众作提醒者：我虽然以为应当趁我还在这帐棚的时候提醒你们，激发你们（彼后 1:12）。忘记本分是常见的软弱；所以需要提醒他们、激发他们。这里有本分本身，也有其理由。
一、本分本身——他们当被提醒的。1. 你要提醒众人，叫他们顺服作官的、掌权的，遵他的命。 官长职分是神为众人益处所立的条例，所以当受众人的尊重和顺服；不仅因忿怒和强迫，更当甘心为良心的缘故。作官的、 掌权的、 官长， 即一切公民统治者，无论是最高的还是次要的，无论他们所处政府的形态如何；他们当顺服他们，在合法诚实的事上，并属于他们职分范围内所当要求的事上。基督徒宗教被仇敌诬告为不利于君王和公民权力的权利，倾向党争叛乱，倾向反抗合法权柄；所以为要堵住那糊涂无知人的口，止住恶毒仇敌的口，基督徒当被提醒，反而当在凡事上作顺服和听从其政府的榜样。追求自由的天然欲望当受理性和圣经的引导和限制。属灵的特权并不废掉或削弱、反而确认加强他们对公民本分的责任：「所以要提醒他们顺服作官的、掌权的，遵他的命。」2. 预备行各样的善事。 有人将此限于官长所要求、在其范围内所能行的善事：「凡有助于良善秩序、促进保全公众安宁和平的事，不可怠惰，当乐意推进。」但这虽包含在内（即使不是首要含义），也不可仅限于此。这诫命关乎行各样善、把握每一个可能的机会——无论是关于神、关于自己、还是关于邻舍——使宗教在世上得荣耀。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（腓 4:8），为要实行、跟随、推进它们。仅无害、或仅好言语好意图是不够的，还要有善工。在神我们的父面前，那清洁没有玷污的虔诚，就是看顾在患难中的孤儿寡妇，并且保守自己不沾染世俗。「不仅把握机会，还要寻找机会行善，保持这方面所当有的合宜和乐意；不要推给别人，倒要自己接受、抓住机会，在其中喜乐，提醒众人这事。」3. 不要毁谤人： medena blasphemein， 即咒骂、 咒诅、 谤讟任何人： 或（如我们更概括的译法）不说任何人的坏话， 既不当不义虚假地、也不当无必要地——没有呼召，且对人自己或别人有害无益时。若不能说善话，与其无必要地说坏话，宁可不说。我们绝不可以说别人坏话为乐，也不可把任何事作最坏的解释，而当尽我们所能作最好的解释。我们不可往来挑拨离间、传讲恶意的故事，损害邻舍的美名、破坏弟兄之爱。曲解、或暗示别人有恶意的企图、或所行之事有虚伪——这些超乎我们所能及、所可知的事——都落在这一禁令之内。这恶既太普遍，又是大恶。若有人自以为虔诚，却不勒住他的舌头，反欺哄自己的心，这人的虔诚是虚的（雅 1:26）。这种不严谨、没有爱心的言语，不讨神喜悦，又在人中造成伤害。箴 17:9，遮掩人过的，寻求人爱（即藉此温柔和爱心为自己，或更准确地说，为那过错者寻求爱）；屡次挑错的，离间密友； 他挑起纷争，使自己疏远朋友，也许还使朋友疏远别人。这在所当脱去的罪之中（弗 4:31）；因为若纵容它，就使人不配在此作基督徒相通，也不配在天上与蒙福者同列（林前 6:10）。所以当提醒他们防备这事。4. 不要争竞； amachous einai——不打架， 无论是用手或用舌，不作好争竞纷争的人，易于说或回敬恶毒挑衅的话。在美好重要的事上，在合宜得体的方式下，确有圣洁的争辩——不以忿怒或伤害性的暴力。基督徒当追求那些有助于和平的事，并且以和平的、而非粗暴喧嚷有害的方式，正如和平与爱的神的仆人所当行的（罗 12:19），亲爱的弟兄，不要自己伸冤，宁可让步，听凭主怒； 这是基督徒的智慧和本分。人的荣耀，在于遮掩过失； 这是理性之人的本分，所以更是基督徒的本分——他的理性因宗教而得以改进提升；这样的人不会、也不愿立即攻击冒犯他的人，倒要像神那样不轻易发怒，乐于饶恕。 争竞和纷争出于人的情欲和过分不受约束的情感，这些必须加以遏制调节，不可纵容；基督徒当被提醒这些事，免得他们因忿怒争竞的性情和行为得罪羞辱神、使宗教蒙羞，并在所住之地挑起嫌隙。不轻易发怒的，胜过勇士； 治服己心的，强如取城。 所以接着是 5. 总要和平； epieikeis， 公平公正， 或在凡事上宽厚公正，不以最坏的意义解释言语行为；有时为和平的缘故，宁可放下严正权利中的一部分。6. 向众人大显温柔。 我们当有柔和的性情，不仅心里有温柔，更要在言语行为上显出它来。大显温柔——即在一切实例和场合上显出温柔，不仅对朋友，更是向众人， 然而仍当有智慧，正如雅各所劝勉的（雅 3:13）。「区分人和罪：怜悯人，恨恶罪。区分罪和罪：不都一样看待，有刺和梁木。 又区分罪人和罪人：有些人存疑心，你们要怜悯他们；有些人你们要从火中抢出来，搭救他们；如此分别（犹 22-23）。留意这些事；惟独从上头来的智慧，先是清洁，后是和平，温良柔顺。」温柔的性情和举止使宗教可亲；这是效法基督这至高榜样所吩咐的，并带来其本身的赏赐——这性情本身的安逸舒适，以及随之而来的福气。这样的人必欢喜快乐，必受教得引导走他的路，得饱美食，并得救恩的装饰。以上是提多当提醒众人的本分本身；为此
二、他加上理由，这些理由从
1. 他们自己过去的光景而来。思念人在天然状态下的光景，是对那些仍在这种状态中的人公平温和、大显温柔的大途径和大根据。这能压制骄傲，并对那些仍未归正的人产生怜悯和盼望：「我们自己从前也是这般败坏罪恶，所以我们不该对那些不过像我们从前那样的人不耐烦、苦毒、严厉苛刻。我们那时愿意被人轻看、被人骄傲严酷地对待吗？不，倒愿意被人温和人道地对待；所以我们如今也当如此对待那些未归正的人，按着公平的法则：Quod tibi non vis fieri, alteri ne feceris——己所不欲，勿施于人。」他们过去天然的光景从几样具体方面表明。我们从前也是（1）无知的； 没有真正的属灵认识和见识，不明属天之事。请注意：当记得自己从前许多愚昧的人，最当宽容别人的愚昧；自己一度需要、无疑也盼望别人同样对待的人，当对别人温和宽厚忍耐。我们从前也是无知的。（2）悖逆的； 顽梗不可劝服，抵挡真道，甚至违背神自然的律法，以及人类社会所要求的。这里把无知和悖逆并列，确实合宜。因为还有什么愚昧比这更大——违背神和他的律法，无论是自然律法还是启示律法？这是与正理和人的真实最大利益相违的；还有什么比这更愚昧——违背攻击这些呢？（3）受迷惑， 或流离失丧；即偏离真理和圣洁的道路。人在堕落状态中具有迷失的本性，故比作迷失的羊；他必须被寻找、被领回、被引到正路上（诗 119:176）。他是软弱的，易被撒但的诡计和那些埋伏诱惑误导之人的诡诈所欺。（4）服事各样私欲和宴乐； 即作为臣仆和奴仆服事它们。请注意：受了迷惑的人容易陷入网罗；他们若非被蒙蔽欺骗，就不会如此服事各样的私欲和宴乐。又请看神的话对感官属肉体的生活有何等不同的看法，与世界一般所有的不同。属肉体的人以为自己在享受乐趣；神的话称之为服侍和奴役：他们不过是那些私欲的苦工和奴仆；他们不但没有其中的自由和福气，反被它们辖制，把它们当作工头和暴君来事奉。又请注意：罪人的奴仆有多个主人，这是一个情欲催他们一路，另一个情欲催他们另一路；骄傲命令一样，贪婪命令另一样，常常相反。罪人自以为自由，实在是何等卑贱的奴仆！诱惑他们的情欲应许他们自由，他们一顺从，就成了败坏的奴仆；因为人被谁制伏，就是谁的奴仆。（5）常存恶毒， 这是辖制他们的情欲之一。恶毒盼望别人受害，并以别人的受害为乐。（6）嫉妒， 不满别人所得的好处，因别人凡事顺利成功而恼怒：两者都是苦根，由此生出许多恶：恶念恶言、被地狱之火点燃的舌头、削减损害别人当得的称赞。他们的言语如同刀剑， 用以杀害邻舍的美名和尊荣。这是撒但的罪，也是属那恶者该隐的罪——他杀了自己的兄弟；他为何杀他呢？岂非因这嫉妒和恶毒——因自己的行为是恶的，兄弟的行为是善的？ 这些都是我们在天然状态中所行的一些罪。又（7）可恨的， 或可憎——配得被恨恶。（8）彼此相恨。 请注意：那些犯罪、活在罪中、纵容自己犯罪的人，为神和一切好人所憎恶。他们的性情和道路如此，虽然不是单指他们本人。罪人的悲惨在于彼此相恨，正如圣徒的本分和福气在于彼此相爱。多少争端和口角出于人的败坏——这些败坏本在那些如今因归正而成为好人之本性中，但在他们未归正时使他们如同狂暴的野兽一般彼此攻击！想到我们从前也是这样，就当节制我们的心，对那些如今如此的人更公正、温和、温柔、心地柔软。这是从他们自己过去的光景而来的论证。他又论证：
2. 从他们现今的光景而来。「我们从那悲惨的光景中得释放，不是因自己任何功德或力量；而是单因神的怜悯和白白的恩典、基督的功劳和他圣灵的运行。所以我们没有根据，论到自己，去定那些仍未归正者的罪；倒当怜悯他们，对他们存盼望——他们虽像我们从前一样在自己方面不配不堪，却可能像我们一样得蒙怜悯」：所以使徒在此机会上又阐明我们救恩的诸因（多 3:4-7）。
（1）这里是我们救恩的首要作者——父神，因此在此被称为神我们救主。 一切都是出于神，他藉着耶稣基督使我们与他和睦（林后 5:18）。使徒在那里所说的——属于新造、将堕落的人恢复到生命和福气的一切事——这一切都出于父神，作为这工的筹划者和创始者。在存有上有次序，在行事上也有次序。父创始，子经营，圣灵运行成全一切。神（即父）藉着基督、通过圣灵作救主。约 3:16，神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。 他是基督的父，并藉着他是怜悯的父；一切属灵的福气都是藉着基督从他而来（弗 1:3）。我们既藉着我主耶稣基督得与神和睦，也就藉着他以神为乐（罗 5:11）。一心一口，荣耀神，我们主耶稣基督的父（罗 15:5-6）。
（2）它的源头和起因——神的philanthropy， 或神对人的恩慈和爱。 我们从始至终是本乎恩得救。这是根据和动机。神对在苦难中之人的怜悯同情，是第一个轮子——更准确地说，是轮中的灵，使一切轮子转动不息。神不被他自己之外的任何事物所动。契机在人这一边，即他的苦难和凄惨。罪带来这苦难，本可以忿怒而非怜悯发出；但神知道如何调整一切与自己的尊荣和完美相称，宁可怜悯拯救，不愿毁灭。他喜爱怜悯。罪在那里显多，恩典就更显多了。 我们读到丰富的恩慈和怜悯（罗 2:4，弗 2:7）。我们当承认这事，将荣耀归给他，不把它转为放纵，而转为感恩和顺服。
（3）这里是途径，或工具因——这神的爱和恩典在福音中显明出来之后， 即在道中。爱和恩典的显明，藉着圣灵，有极大的能力软化改变人转向神，所以是神的大能，要救一切相信的人。 如此既已确立神为作者、他的白白恩典为源头、福音中对此的显明为救恩的途径，为要更好地保守这全部尊荣归于他，
（4）这里挪去虚假的根据和动机：并不是因我们自己所行的义，乃是照他的怜悯，他救了我们； 不是因我们预见的善行，而是他白白的恩典和怜悯。在得救之人身上必有善行（若有善行的余地），但善行不在他救恩的诸因之中；它们是通往国度的路，不是赚得国度的代价；从始至终一切都本乎不配得的恩惠和怜悯。拣选是本乎恩：我们被拣选为要成为圣洁，不是因预见我们会如此（弗 1:4）。这是拣选的果子，不是原因：神从起初拣选了你们，叫你们因信真道，又被圣灵感动，成为圣洁，能以得救（帖后 2:13）。有效呼召——拣选在其中彰显、首次被人看见——也是如此：他救了我们，以圣召召我们，不是按我们的行为，乃是按他的旨意和恩典；这恩典是万古之先，在基督耶稣里赐给我们的（提后 1:9）。我们因蒙神的恩典，就白白地称义（罗 3:24），也是本乎恩成圣得救：你们得救是本乎恩，也因着信；这并不是出于自己，乃是神所赐的（弗 2:8）。信心和一切拯救的恩典都是神白白的恩赐和他的工作；它们的起头、加增、在荣耀中的完全，都是从他而来。建造人成为神的圣殿，从根基到顶石，我们只能向它呼喊恩典、恩典。 不是出于行为，免得有人自夸；而是本乎恩，使夸口的只指着主夸口。 如此真实的因被表明，虚假的因被挪去。
（5）这里是救恩的形式因，或救恩所在的——至少是其起头——即重生，或这里所说的属灵更新。旧事已过，都变成新的了， 是在道德属灵的意义上，而非物理自然的意义上。这是同一个人，却有别的性情和习惯；恶的已被除去，至少目前其得势已被打破；到了时候，当这工在天上完成时，其余一切残留也必如此。一个新的、得势的恩典和圣洁的原则被作成，使人倾向、左右、治理人，使人成为新人、新造的人，有新的思想、欲望和情感，有新的圣洁的人生和行为的转向——是神在人里面的生命，不仅以特殊方式来自神，更是顺服而指向他。在此救恩起头，并必增长加增以至于完全；所以经上说他救了我们。 如此起头、必在时间内完全的事，被表达为仿佛已经如此。所以我们当毫不迟延地留意这事；我们若要凭良好根据盼望在天上得着完全的救恩，现在就必须藉着重生起首得救。到那时所改变的不过是程度，不是种类。恩典是起头的荣耀，荣耀不过是完全的恩典。多少人忽视这事！大多数人行事仿佛害怕未到时候就快乐；他们到了末了要天堂——他们如此假装——如今却不在意圣洁；那就是他们只要终点不要起头；罪人何等荒谬。但没有重生——即第一次复活——就达不到第二次荣耀的复活，就是义人的复活。所以形式因的救恩，在于福音所作成的新的属神生命。
（6）这里是它外面的记号和印证，即洗礼，因此被称为重生的洗。 这工作本身是内在属灵的；但它在这条例中以外在方式表明印证。水具有洁净的性质，能除掉肉体的污秽，所以合宜地表明罪咎和玷污藉基督的血和灵得以除掉——虽然单凭这合宜性，没有基督的设立，并不足够。使它在神一方具有这意义——因信称义的印记（如割礼一样，洗礼承继了割礼的地位）——又在我们一方约束我们归主的，正是基督的设立。如此洗礼在正当使用时，以比喻和圣礼的方式救人。起来，求告他的名受洗，洗去你的罪（徒 22:16）。又弗 5:26，要用水藉着道把教会洗净，成为圣洁。 不可轻看这外面的记号和印证——只要按基督的安排可得；却也不可停留在表面的洗，倒要寻求无亏良心的回答——没有这个，外面的洗就毫无益处。洗礼中所印证的圣约既约束人尽本分，也展示赐下益处和特权；前者若不留心，后者就徒然期望。不可分开神所联合的；洗礼在外部和内部两方面才完整；正如受割礼的成了全律法的债务人（加 5:3），受洗的也是如此——欠福音的债，当守其中一切诫命和条例，正如基督所吩咐的。所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守（太 28:19-20）。这就是救恩外面的记号和印证——洗礼，在此称为重生的洗。
（7）这里是主要的动力因，即神的灵；这是圣灵的更新； 不排除父和子——他们在一切对外的工作中都共同运行；也不排除使用途径——道和圣礼，圣灵藉此运行；正因他的运行，这些才有拯救的功效。在我们救恩的安排中，应用和作成的部分特别归于圣灵。我们被称为从圣灵而生、被圣灵苏醒成圣、被圣灵引导指引、被圣灵坚固帮助。我们藉着他治死罪、尽本分、行在神的道路上；我们里面属神生命的一切活动和运行、我们外面义的工和果子，都是藉着这位赐福的圣灵；他因此被称为生命之灵、恩典和圣洁之灵；一切恩典都是从他而来。所以我们当恳切寻求他，大大留意他，免得我们熄灭他圣洁的感动，或在他运行时抗拒抵挡他。Res delicatula est Spiritus——圣灵是柔细之物。 我们怎样待他，他也要怎样待我们；我们若轻看、抗拒、反对他的运行，他要放松；我们若继续惹他担忧，他要退去。不要叫神的圣灵担忧；你们原是受了他的印记，等候得赎的日子来到（弗 4:30）。圣灵以他更新成圣的工作、以他见证确据的工作来印记；他分别出来为救恩、并使之合宜——这是他的工作；我们不能凭自己任何力量转向神，正如我们不能凭自己任何义称义。
（8）这里是神赐下这灵的方式——在恩赐和恩典上赐下，并非吝啬的手，而是最自由丰盛地赐下：厚厚浇灌在我们身上。 在福音之下比律法之下所浇灌出来的灵，在恩赐和恩典上更多，因此被强调称为属灵的职事（林后 3:8）。教会在各时代都有分量的圣灵，但自基督来到之后、在福音时代比以前更多。律法本是藉着摩西传的，恩典和真理都是由耶稣基督来的； 即更丰盛的恩典倾倒，应验了古时的应许和预言。赛 44:3，因为我要将水浇灌口渴的人，将河浇灌干旱之地。我要将我的灵浇灌你的后裔，将我的福浇灌你的子孙： 这最大最好的福气——恩典的倾倒、圣灵使人成圣的恩赐。珥 2:28，以后，我要将我的灵浇灌凡有血气的； 不仅浇灌犹太人，也浇灌外邦人。这是要在福音时代成就的；果然（徒 2:17-18、33）论到复活升天的基督，他既从父受了所应许的圣灵，就把你们所看见所听见的，浇灌下来（彼得说）；徒 10:44-45，圣灵的恩赐也倾倒在 一切听道的人身上——外邦人和犹太人都一样。这确实主要是在圣灵的神迹恩赐上，但也并非没有他成圣的恩典伴随其中——许多（即使不是全部）人都有。那时有大丰盛的普遍恩赐——光照、外面蒙召和认信、一般的信心，也有更特别的成圣恩赐——如信心、盼望、爱心以及圣灵其他的恩典。我们当在其中得着分。如果丰盛倾倒、而我们仍枯干，这有何意义呢？如果在这样的恩典安排之下我们仍无恩典，我们的定罪就更重了。要被圣灵充满， 使徒说；这既是本分，也是特权，因为神在福音中预备要赐福、使之生效的途径就在此；这就是神在福音之下赐下恩典和一切属灵福气的方式——丰盛地； 他不向我们吝啬，倒是我们在自己里面、并向他吝啬。
（9）这里是一切的买赎因，即基督：藉着耶稣基督我们救主。 买赎圣灵和他拯救的恩赐和恩典的，正是他。一切都从他而来，并从他作为救主而来——他的事业和工作就是把人带到恩典和荣耀里；他是我们的义和平安，是我们的元首，我们从他得着一切属灵的生命和影响。神又使他成为我们的智慧、公义、圣洁、救赎。 我们当为他在万物之上赞美神；当藉着他到父那里去，并把他应用于一切成圣拯救的目的。我们有恩典吗？当同着父和圣灵为此感谢他：我先前以为与我有益的，我现在因基督都当作有损的。不但如此，我也将万事当作有损的，因我以认识我主基督耶稣为至宝——并要在其中越发长进加增。
（10）这里是我们被带进这新的属灵光景的目的，即称义、作后嗣、并永生的盼望：好叫我们因了他的恩得称为义，可以凭着永生的盼望成为后嗣。 福音意义上的称义，是白白领受赦免罪人，并因信接受基督的义而算他为义。其中包括挪去那招致刑罚的罪咎，并接受这人、对待他如同如今在神眼中为义的人。神向我们白白领受地作这事，却是藉着基督献祭和义的中保，这义因信得着（罗 3:20等）：凡有血气的，没有一个因行律法能在神面前称义； 而是藉着神的义，因信耶稣基督，加给一切相信的人， 因此（此处意译）我们被称为蒙他的恩典白白地称义，因基督耶稣的救赎。神设立耶稣作挽回祭，是凭着耶稣的血，藉着信，要显明神的义；因为他用忍耐的心宽容人先时所犯的罪，好在今时显明他的义，使人知道他自己为义，也称信耶稣的人为义。 神在福音的方式上称罪人为义时，对他有恩，又对自己和他的律法公义——因为赦免是藉着完全的义、并藉着那作挽回祭的基督对公义所作的满足，而非罪人自己所赚得的。这里也是这样：并不是因我们自己所行的义，乃是照他的怜悯，他救了我们，好叫我们因了他的恩得称为义，可以凭着永生的盼望成为后嗣。 这本乎恩，作为源头和起因（如前所说），然而因基督耶稣的救赎作为开路——藉此神的律法和公义得着满足，并因信应用那救赎。所以，你们靠他（基督），凡信的人，都得从一切事上得着称义，就是你们不能靠摩西律法得着称义的事（徒 13:39）。所以使徒盼望得以在他里面，不是有自己因律法而得的义，乃是有信基督的义，就是因信神而来的义。 所以我们不可倚靠自己的义或善行的功劳，而当单单信靠基督的义——因信接受而称义、蒙神悦纳。我们必须有内在的义，并在顺服的善行上有其果子；然而这不是我们在神面前称义的义，而是我们称义的果子、我们与基督有分的凭据、我们配得生命和福气的资格——实在是这生命和福气的起头和一部分；但这一切的买赎都是藉着基督，好叫我们因了他的恩得称为义，可以……成为后嗣。 请注意：我们的称义是本乎神的恩， 我们藉那恩称义，是我们成为永生后嗣所必需的；没有这样的称义，就没有收纳和儿子的名分，也就没有产业的权利。约 1:12，凡接待他的（即基督），就是信他名的人，他就赐他们权柄，作神的儿女。 永生在应许中摆在我们前头，圣灵在我们里面作工产生信心和对那生命的盼望，如此我们成了它的后嗣，甚至在如今也已经得着一种拥有；信心和盼望使它临近，并以有根有基的期待充满喜乐。最卑微的信徒也是大后嗣。他虽未把产业握在手中，却藉恩典有美好的盼望，可以在一切艰难中得着扶持。还有更好的光景在望。他等候那不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。 这样的人何等可以这话安慰自己！如今这一切都给了我们充足的理由，当向众人大显温柔， 因为我们已因神对我们的恩慈和爱得着了那么多的益处，也可以盼望他们到了神的时候，能与我们同得这样的恩典。以上是从他们自己从前坏的光景、并他们现今所被带入的更幸福的光景（并非因自己任何功德或功劳，而是别的也可被同样的恩典带进）而来的，关于公平温和、温柔心地柔软对待别人的理由。
三、使徒既已阐明基督徒共同的本分，以及关于他们自己的理由，便加上另一个理由——从这些事对人的善良和有用而来。请注意：他既已阐明神对我们的恩典，便立即强调善行的必需；因为我们若不尽本分为良心所系，就不要指望蒙神怜悯的益处（多 3:8）：这话是可信的。我也愿你把这些事切实陈明（这是至关重要的真实基督徒教义，牧者当最恳切、最常常地强调和谆谆教诲），使那些已信神的人不要以为赤裸的信心就能救他们；信心必须是运行作工的信心，结出义的果子；他们当以留心行善为念——不仅偶尔、当机会来时才行，更要寻找机会去行。这都是美事，并且与人有益： 有人指这些善工， 或更准确地说，指教导这些事——而非下文所论的虚妄辩论。这些事本身是好的，教导它们对人类有用，使人在自己的岗位上成为公众的益处。请注意：牧者在教导上，当留心所传的本身纯正美好、并对听者有益：一切都当为着造就个人和社会。
英文原文
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)
对异端的处置；使徒的祝福（公元66年）
9 你要远避愚拙的辩论、家谱、纷争，和因律法而起的争竞；因为这都是虚妄无益的。 10 分门结党的人，警戒过一两次，就要弃绝他； 11 因为知道这等人已经背道，犯了罪，自己明知不是，还是故意去做。 12 我打发亚提马或是推基古到你那里去的时候，你要赶紧往尼哥波立去见我，因为我已经定意在那里过冬。 13 你要赶紧给律师西纳和亚波罗送行，叫他们没有缺乏。 14 并且我们的人要学习正经事业（或译「学习行善」），作急需之用，免得不结果子。 15 同我在一起的人都问你安。请代问那些因信爱我们的人安。愿恩惠常与你们众人同在！
本段是本卷书信在内容上的第五件、也是最后一件当行之事：提多在教训中当避开什么；当怎样对待异端分子；以及其他几项吩咐。请观察，
一、使徒为使自己的意思更加清楚完全，尤其为配合革哩底当时的处境和其中许多奉犹太教化之人的光景，便告诉提多在教训中当远避什么，多 3:9。确有些问题值得讨论澄清，能促进有用知识的进步；但那些既不能荣耀神，也不能造就人的闲懒愚妄的诘问，却必须躲避。有些问题似有智慧的外貌，其实虚妄，正如许多犹太教法师，以及后来的经院学者所长的，满口那些对信心或行为毫无分量与用处的问难——这些都要躲避。至于「家谱」（有人说是指外邦诗人所大肆渲染的诸神谱系；更妥当的解释是指犹太人所好窥探的那些）；对其中某些事可作合法有用的查考，好看见圣经在某些情形中得应验，尤其是基督弥赛亚的家系；但一切只为排场、只为喂养虚荣（以家世悠长自夸）的事，尤其像犹太教师所乐于纠缠、并以此搅扰听众的那些——既基督已来，家族支派的区分既已废去，他们仍像是想把如今已废除的旧政体重新建立起来一样——这些提多都当作为愚妄无用之事而加以抵挡。「以及纷争，和因律法而起的争竞。」那时有人拥护摩西的礼仪和条例，并要它们在教会中继续存留，尽管这些已被福音和基督的来临所取代和废除。提多不可给这类事任何鼓励，倒要远避并抵挡它们；「因为这都是虚妄无益的」：这话当应用在上述一切「愚拙的辩论、家谱」上，也包括那些「因律法而起的争竞」。这些非但不能教训人、在敬虔上建造人，反而成为敬虔的阻碍：当维护的基督教信仰与善行，反倒因此被削弱受损，教会的平安被扰乱，福音的进展被阻碍。请观察：传道人不仅当教导有益有用的事，也当远避并抵挡与之相违的、会败坏信仰、妨碍敬虔与善行的事；信徒也不可耳朵发痒，倒要热爱并领受最能造就人的纯正道理。
二、但由于教会中毕竟会有「异端」和「异端者」，使徒接着便指示提多在这样的事上当怎样行、当如何对待这样的人，多 3:10。那离弃在基督耶稣里的真理、传播谬误教训以致在重大紧要之点上败坏信仰、并因此破坏教会平安的人，在用尽当用的挽回手段之后，必须被弃绝。「一次、两次地劝诫他，若有可能，便把他挽回，你就得了你的弟兄；若这不能使他回转，为免他人受害，就把他逐出教会，并警诫一切基督徒远避他。」「要知道，这等人已经背道」（已从根基上被翻倒）、「犯了罪，罪无可逃。」那些不受劝诫、在罪与谬误中固执己见的人，已经背道、罪无可逃；他们把教会治理者本应施加于他们的惩治，反加在自己身上：他们自己把自己逐出教会、抛弃教会的交通，因此就是罪无可逃。请观察：1. 真正的异端是何等大的恶事，因此不可轻易加在任何人身上，却当由众人极力提防。这等人已经「背道」或说被颠倒——这是借用房屋倒塌的比方，倒塌到难以修复、不能重建的地步。真正的异端者很少能被挽回归回真道：此中的根由，多半不是判断上的缺陷，而是意志上的悖逆，由于骄傲、野心、刚愎、贪心或类似的败坏所致；所以这些就必须格外提防：「要谦卑，热爱真理并行出来，那定罪的异端就可逃脱。」2. 对那些错谬极深的人，也当费心费力、忍耐等候。不可轻易快快地就放弃他们、将他们丢弃，而当为他们挽回尝试相当的时间和手段。3. 教会对异端者所用的手段，乃是劝服与讲理。他们当被劝诫、教导、警诫，这正是 nouthesia（劝戒）一词所含的意思。4. 在持续顽固、无可挽回之时，教会有权也有义务为维护自身的纯洁，将这样败坏的肢体割除；这惩戒可因神的赐福成为使犯罪者悔改的途径，若不能如此，也必使他在自己的定罪上更无可推诿。
三、使徒附加了几项进一步的吩咐，多 3:12,13。其中有两件关于个人的事当行：
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提多当预备好，等「亚提马」或「推基古」被差往革哩底、接替他、并照管他离开后的众教会之后，就尽快到保罗所在的「尼哥波立」（一般认为这是马其顿边界上、属特拉西的一座城）来。使徒不愿众教会在年幼软弱的状态中，缺少一位资格充足、能引导帮助他们的工人。看来提多并非他们常设的固定监督或牧师，而是一位传福音的，否则保罗不会这样屡次把他从他的职任上召走。关于亚提马，我们读到的甚少；但推基古却在多处被尊重地提及。保罗称他为「亲爱的兄弟、忠心的执事、在主里同作仆人的」，因此正适合此处所指的服事。当保罗对提多说「你要赶紧往尼哥波立去见我，因为我已经定意在那里过冬」，可见本卷并非如附注所记、是从尼哥波立写的，否则他必会说「我定意『这里』过冬」，而非「那里」。
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另一项对提多个人的嘱咐，是要他殷勤地为他的两位朋友送行，使他们所需用的样样齐备、毫无缺乏。这样做，不单是出于普通的礼貌，更是出于基督徒的敬虔，既尊重他们本人，也尊重他们所奉差去作的工——这工大概就是传福音，或以某种方式服事众教会。「西纳」被称为「律师」，究竟是就罗马律法而言，还是就摩西律法而言（即曾以此为业），难以确定。「亚波罗」则是一位杰出而忠心的传道人。陪这样的人走一程，并为他们的工和旅程备办所需，是敬虔而必要的事奉；为促成这事、为这事作准备，使徒先前已劝过提多要教导的（多 3:8），此处又重申：「并且我们的人也要学习正经事业，作急需之用，免得不结果子」，多 3:14。愿基督徒——那些已信神的人——学习「行善」，尤其像这一类的善事，即在传道人传道并广传福音的工作上支持他们，藉此成为「真理的同工」，约三 1:5-8。「免得不结果子。」基督教并非不结果子的信仰；其信仰者必须「靠着耶稣基督结满了仁义的果子，叫荣耀称赞归与神。」仅是无害还不够，还必须有益——既远避恶，也当行善。「『让我们的人也设立并从事某种正经的劳作和工作，以供养自己和家人，免得他们在地上成为无用的累赘；』有人如此理解。」不要以为基督教给了他们一张安闲的特许状；不，它反而把寻求某种正经工作和职业的责任加在他们身上，并「在其中与神同住」。这是有好名声的，能叫宗教得尊荣，并有益于人；他们就不是身上无用的肢体，不作别人的累赘与负担，反能帮助那些有缺乏的人。「为急需之用行善」，不作那靠别人劳苦度日的寄生者，自己倒为众人共同的益处而结果子。
四、使徒以问安和祝福作结，多 3:15。这些人虽或许（至少其中几位）未与提多亲自相识，却都借保罗向提多表达了他们的爱心与祝愿，藉此在工作上接纳他，并激励他继续奋进。能与别的基督徒心在一起、并蒙他们代祷，是大安慰、大勉励。「请代问那些因信爱我们的人安」，或说「为信的缘故爱我们的人」，即我们亲爱的主内弟兄。圣洁——即神在任何一人身上的形象——是最能结系人心的，它加添一切其他联结的力量，且本身就是最好的联结。「愿恩惠常与你们众人同在。」这是结尾的祝福，不单给提多一人，也给一切与他同在的忠心圣徒；这表明本卷虽在题头上只标了提多一个人的名字，却原是为当地众教会所用，他们也在使徒写这卷书时的心意与眼目之中。「愿恩惠常与你们众人同在」，愿神的爱与恩惠，连同其果子与果效，按所需——尤其是属灵之需——更加增多，并在你们心里越发被感受。这是使徒的祝愿与祷告，显出他对他们的爱心，对他们的善的切慕，也是为他们获取并从天上领受所求之恩的途径。请观察：恩惠乃是为己为人所当切求的头等大事；它总括而言就是一切的美善。「阿们」结束这祷告，表达出心愿与盼望——愿这事如此成就，也必将如此成就。
英文原文
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.
论及基督徒较为普遍的本分，以及这些本分的理由（多 3:1-8）。提多在教导上当避免什么，当怎样对待异端分子，并其他几样指引（多 3:9-14），以及末了的问安（多 3:15）。