CONDUCT SUITED TO THE DOCTRINE
[p. 421] CONDUCT SUITED TO THE DOCTRINE
Notes on the Epistle to Titus In Timothy the great point before the mind of Paul is the maintenance of the doctrine; in Titus it is the conduct suited to the doctrine, what are called “good works”. Titus was among a people that were morally very degraded. The truth is evidently commended or otherwise by the practice of those who hold it. Here the doctrine is to be adorned, and, as has been frequently noticed, that is spoken in connection with the lowest grade of society, the slaves.
One would judge that the connection between doctrine and piety was not being fully maintained. The apostle speaks of the truth which is according to godliness, or piety. I think piety is the true test of how far the doctrine is effective in people; it shews the measure in which it has taken root in them.
Piety is not exactly conduct, but refers more to the habit of the soul. “Therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe”; it is that kind of spirit. There is great danger because of the amount of doctrine which is current among us, for if it is held apart from piety it may be a very mischievous thing. Piety is not exactly practice, but it is practical. It is the acquaintance of God that issues in practice. The original is commonly translated “godliness”, but that does not exactly express the idea, for we read of piety to parents: “Let them learn first to shew piety at home, and to requite their parents”, 1 Timothy 5: 4. What is the good of a man’s boast of orthodoxy if he cannot practically trust God? The doctrine is not effective in him. A man’s piety indicates his measure, not that which he knows. Doctrine held alone makes a man conceited, and there is not the tone about him which a pious man has.
[p. 422] My great pleasure in going to the book of Psalms is that they are so very expressive of piety, trusting God in difficulties, and under pressure, and such like. Now the full light has come, but it will not do to take occasion of that to lose piety.
There is nothing ecclesiastical in this epistle; nothing about the assembly. Bishops and deacons are recognised, but as caring for the saints.
The epistle has much the same character as those to Timothy; for instance, the apostle speaks of himself in each, “in hope of eternal life”. It is wonderful to me that with God there should have been the thought of eternal life before death came in. It was purposed in Christ, but it was impossible that it should come to light before death had come in and been annulled. Adam in innocence was alive, yet he had not eternal life according to the thought of God. He had a life which might be forfeited, and was forfeited. The whole scheme and thought of eternal life connects itself with the second Man — Christ. Wherever eternal life is, in heaven or earth, it takes its character from Christ. Adam never took his character from Christ. As far as I know, the one point of similarity between Adam in innocence and Christ was the total absence of evil. The church is the fulness of Christ, which no other family is, but none the less every family takes its character from Him.
The acknowledging of the truth which is after piety is the great point of the epistle. It is not quite what we understand by acknowledging, but rather clear knowledge. Other teachings were coming in to corrupt the saints, “Jewish fables, and commandments of men”. The rabbis allegorised everything, and so completely got rid of all that was real in Scripture. One of the greatest dangers by which we are beset is the tendency to accept what has been handed down. Truth may in the first instance have [p. 423] been set in forms which were harmless and were sufficiently sound; but it became in that way stereotyped, the forms were handed down and accepted by others, and eventually instead of being an expression of the truth, they become in the hands of many, a perversion of it. These accepted forms are liable to become a standard of doctrine.
“In due times manifested his word through preaching”. His word is the expression of His mind. A man’s thought is hid in himself until he makes it known, but when he makes it known his word is the expression of his thought. What is spoken of here was in the counsel of God, but when it comes out it is His word.
Titus was left in Crete to set things in order, to ordain elders, etc. The word “bishop” should be “overseer”; it is one who overlooks the flock. “Elder” refers to age; “bishop” to oversight. In the first instance elders were no doubt taken from the elder men in general.
“As the steward of God”; that is, as having charge of God’s house, for a steward took care of the house during his lord’s absence. It would be a very serious injury to the house if the stewards were not blameless. Then he was to maintain the truth though not a teacher.
What I look for in a teacher is a certain kind of originality, by which I mean that he gets his own proper apprehension of divine things instead of simply going on the line of others. An elder could follow up that which he had been taught. Gifts were moving about, but an elder was local; it was of importance, therefore, that the elder should hold fast the faithful word as he had been taught.
The mouth of gainsayers was to be stopped. I have known people to come into a meeting thinking that because there was a certain sort of liberty it was a place where they could speak even though it [p. 424] was to the edification of none. Such a thing should be seen to. Surely there ought not to be any greater check than the presence of Christ. If we believe that He is present, we should be very clear indeed that in seeking to instruct saints we are in touch with Him.
Besides teaching there are the manifestations of the Spirit. The word of wisdom, the word of knowledge, and such like, are not exactly gifts, but manifestations of the Spirit. They are spoken of in 1 Corinthians 12 and with a view to check the idea of clericalism. The manifestation of the Spirit may be in a member of the body who is not at all conspicuous. If you attach too much importance to gift, you may have such completely overshadowing everything else in the assembly and shutting out the liberty of the Spirit.
If a teacher is right his great object is to give the saints an intelligent understanding of Scripture. We do not get truth from man; it is only by the Spirit. I think God provides for the maintenance of a living line of teaching for the church. In 2 Timothy 2: 2 there are four generations, a succession of living witnesses in the power of the Holy Spirit: (1) Paul, (2) Timothy, (3) faithful men, (4) others also.
The character of the aged men spoken of here (chapter 2) would be the natural effect of the grace in them. I think there is a danger of taking up christianity as if we were under law. The exhortations of Scripture are like sign-posts; they confirm the one who is going on, and if in any uncertainty they direct him. I think you may safely say that no person can carry out the precepts of Scripture unless he is under the influence of the grace of God. The love of God is that we keep His commandments, but this supposes that we are under the influence of His love, and then it comes out in this way, we keep His commandments.
I understand by “sobriety” that a man has a right estimate of himself (Romans 12: 3). There are few [p. 425] people who have not naturally inflated thoughts of themselves. A man should think of himself according to the measure of his faith.
Titus was to be a pattern among the saints. Nothing can be of greater importance than that the servant should be the expression of the truth. A man has weight by what he is and not by what he says. Paul could say, “Thou hast fully known my doctrine, manner of life, purpose”, and exhorted Timothy, “Be thou an example of the believers”. If a man is not this he has no power in teaching. A great responsibility rests upon us. With the light we have the question is raised as to how far we realise the truth. We should be formed by the truth.
I do not think it is a bad sign that the study of prophecy is not prominent. 2 Peter 1: 19 gives us its true place; it is as “a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts”. I do not think that special attention to prophecy will give much light as to it; you must have the light of Christ on prophecy. I would rather see men get a true idea of the church. The scope of the New Testament is much larger than that of the Old. The Old is not nearly so difficult to understand, because it is occupied with God’s government and the earth. When you get the knowledge of the New Testament the Old is largely detail. Take for instance the work of Christ: you get the great facts in the New, but if you want to get hold of details you find them in the sacrifices of the Old. To any one who has the light of Christ the great principles of prophecy are not difficult. There may be some difficulty in the particular interpretation of figures, symbols, but the great principles are not difficult. I should be sorry to have any one neglect the reading of prophecy in private, or any part of the word of God, but those who have made [p. 426] prophecy a speciality never have understood it. Christ in the heart of the christian is the day star.
It is remarkable that the beautiful exhortation at the close of chapter 2 should come in connection with the lowest social grade. The great contrast is striking, “not purloining”, and then, as a reason, “that they may adorn the doctrine”. Nothing can be much lower than purloining; and you step from that to the highest.
The blessed hope and the appearing are identical. In Scripture it is the appearing that is usually looked for. Christ looks for the rapture and the saints look for the appearing. John 14 (”I will come again, and receive you unto myself”) is on Christ’s side, not ours.
Lawlessness (”iniquity”, verse 14) is looked upon as the great principle that rules in the world. The man of sin is the lawless one. (2 Thessalonians 2: 8, “that Wicked”.) The most lawless are the scientific men of the day, because the principle they go upon is that no limit can be put upon the human mind. That is lawlessness, because it shuts out revelation. It is as much as to say that God cannot reveal Himself, for if He sees fit to do so, it sets a barrier on man’s mind. The act of Adam will culminate in Antichrist. It has been said that man has set himself up to be a rival of God, and the full expression of that will be in Antichrist. Christ comes in to make known to the heart of man what the love of God is. You never get confidence without love. You will never confide in a person unless you see that he loves you. The love of God is the backbone of the gospel; it is the secret of all that has come to pass. A good text to preach from is John 3: 16, but to preach from it is to preach from God’s standpoint, not the sinner’s. You must bring home to man the sense of responsibility to God, and when that is awakened what meets it is not love, but grace. The first thing apprehended by a man is grace, then he is justified, and then the [p. 427] Holy Spirit sheds abroad the love of God in his heart. My idea of the love of God is that it will never be satisfied until it has you with Himself. But the first acquaintance any man gets of God is of grace. No one can know God in His own nature but by the Holy Spirit.
John’s gospel goes on the ground that man has rejected Christ, and it is the great broad principle that applies at all times. Then the wonderful thing to me is the love of God to the world. It is not shewn in blessing the world, for it is set aside and under judgment; but the door to eternal life is open to every one, not the Jews only, but also gentiles; it is “whosoever believeth in him”.
I think that the redemption is actual deliverance, bringing us out, though of course the price was paid when He gave Himself for us. God has saved us for His own pleasure.