Resultados para: "Gaddi"

<p>These heavenly guests (being sent to confirm the promise lately made to Abraham, that he should have a son by Sarah), while they are receiving Abraham&#039;s kind entertainment, they return his kindness. He receives angels, and has angels&#039; rewards, a gracious message from heaven, Mat 10:41.
I. Care is taken that Sarah should be within hearing. She must conceive by faith, and therefore the promise must be made to her, Heb 11:11. It was the modest usage of that time that the women did not sit at meat with men, at least not with strangers, but confined themselves to their own apartments; therefore Sarah is here out of sight: but she must not be out of hearing. The angels enquire (Gen 18:9), Where is Sarah thy wife? By naming her, they gave intimation enough to Abraham that, though they seemed strangers, yet they very well knew him and his family. By enquiring after her, they showed a friendly kind concern for the family and relations of one whom they found respectful to them. It is a piece of common civility, which ought to proceed from a principle of Christian love, and then it is sanctified. And, by speaking of her (she over-hearing it), they drew her to listen to what was further to be said. Where is Sarah thy wife? say the angels. &quot;Behold in the tent,&quot; says Abraham. &quot;Where should she be else? There she is in her place, as she uses to be, and is now within call.&quot; Note, 1. The daughters of Sarah must learn of her to be chaste, keepers at home, Tit 2:5. There is nothing got by gadding. 2. Those are most likely to receive comfort from God and his promises that are in their place and in the way of their duty, Luk 2:8.
II. The promise is then renewed and ratified, that she should have a son (Gen 18:10): &quot;I will certainly return unto thee, and visit thee next time with the performance, as now I do with the promise.&quot; God will return to those that bid him welcome, that entertain his visits: &quot;I will return thy kindness, Sarah thy wife shall have a son;&quot; it is repeated again, Gen 18:14. Thus the promises of the Messiah were often repeated in the Old Testament, for the strengthening of the faith of God&#039;s people. We are slow of heart to believe, and therefore have need of line upon line to the same purport. This is that word of promise which the apostle quotes (Rom 9:9) as that by the virtue of which Isaac was born. Note, 1. The same blessings which others have from common providence believers have from the promise, which makes them very sweet and very sure. 2. The spiritual seed of Abraham owe their life, and joy, and hope, and all, to the promise. They are born by the word of God, Pe1 1:23.
III. Sarah thinks this too good news to be true, and therefore cannot as yet find in her heart to believe it: Sarah laughed within herself, Gen 18:12. It was not a pleasing laughter of faith, like Abraham&#039;s (Gen 17:17), but it was a laughter of doubting and mistrust. Note, The same thing may be done from very different principles, of which God only, who knows the heart, can judge. The great objection which Sarah could not get over was her age: &quot;I am waxed old, and past childbearing in the course of nature, especially having been hitherto barren, and (which magnifies the difficulty) my lord is old also.&quot; Observe here, 1. Sarah calls Abraham her lord; it was the only good word in this saying, and the Holy Ghost takes notice of it to her honour, and recommends it to the imitation of all Christian wives. Pe1 3:6, Sarah obeyed Abraham, calling him lord, in token of respect and subjection. Thus must the wife reverence her husband, Eph 5:33. And thus must we be apt to take notice of what is spoken decently and well, to the honour of those that speak it, though it may be mixed with that which is amiss, over which we should cast a mantle of love. 2. Human improbability often sets up in contradiction to the divine promise. The objections of sense are very apt to stumble and puzzle the weak faith even of true believers. It is hard to cleave to the first Cause, when second causes frown. 3. Even where there is true faith, yet there are often sore conflicts with unbelief, Sarah could say, Lord, I believe (Heb 11:11), and yet must say, Lord, help my unbelief.
IV. The angel reproves the indecent expressions of her distrust, Gen 18:13, Gen 18:14. Observe, 1. Though Sarah was now most kindly and generously entertaining these angels, yet, when she did amiss, they reproved her for it, as Christ reproved Martha in her own house, Luk 10:40, Luk 10:41. If our friends be kind to us, we must not therefore be so unkind to them as to suffer sin upon them. 2. God gave this reproof to Sarah by Abraham her husband. To him he said, Why did Sarah laugh? perhaps because he had not told her of the promise which had been given him some time before to this purport, and which, if he had communicated it to her with its ratifications, would have prevented her from being so surprised now. Or Abraham was told of it that he might tell her of it. Mutual reproof, when there is occasion for it, is one of the duties of the conjugal relation. 3. The reproof itself is plain, and backed with a good reason: Wherefore did Sarah laugh? Note, It is good to enquire into the reason of our laughter, that it may not be the laughter of the fool, Ecc 7:6. &quot;Wherefore did I laugh?&quot; Again, Our unbelief and distrust are a great offence to the God of heaven. He justly takes it ill to have the objections of sense set up in contradiction to his promise, as Luk 1:18. 4. Here is a question asked which is enough to answer all the cavils of flesh and blood: Is any thing too hard for the Lord? (Heb. too wonderful), that is, (1.) Is any thing so secret as to escape his cognizance? No, not Sarah&#039;s laughing, though it was only within herself. Or, (2.) Is any thing so difficult as to exceed his power? No, not the giving of a child to Sarah in her old age.
V. Sarah foolishly endeavours to conceal her fault (Gen 18:15): She denied, saying, I did not laugh, thinking nobody could contradict her: she told this lie, because she was afraid; but it was in vain to attempt concealing it from an all-seeing eye; she was told, to her shame, Thou didst laugh. Now, 1. There seems to be in Sarah a retraction of her distrust. Now she perceived, by laying circumstances together, that it was a divine promise which had been made concerning her, she renounced all doubting distrustful thoughts about it. But, 2. There was withal a sinful attempt to cover a sin with a lie. It is a shame to do amiss, but a greater shame to deny it; for thereby we add iniquity to our iniquity. Fear of a rebuke often betrays us into this snare. See Isa 57:11, Whom hast thou feared, that thou hast lied? But we deceive ourselves if we think to impose upon God; he can and will bring truth to light, to our shame. He that covers his sin cannot prosper, for the day is coming which will discover it.</p>

<p>Dinah was, for aught that appears, Jacob&#039;s only daughter, and we may suppose her therefore the mother&#039;s fondling and the darling of the family, and yet she proves neither a joy nor a credit to them; for those children seldom prove either the best or the happiest that are most indulged. She is reckoned now but fifteen or sixteen years of age when she here occasioned so much mischief. Observe, 1. Her vain curiosity, which exposed her. She went out, perhaps unknown to her father, but by the connivance of her mother, to see the daughters of the land (Gen 34:1); probably it was at a ball, or on some public day. Being an only daughter, she thought herself solitary at home, having none of her own age and sex to converse with; and therefore she must needs go abroad to divert herself, to keep off melancholy, and to accomplish herself by conversation better than she could in her father&#039;s tents. Note, It is a very good thing for children to love home; it is parents&#039; wisdom to make it easy to them, and children&#039;s duty then to be easy in it. Her pretence was to see the daughters of the land, to see how they dressed, and how they danced, and what was fashionable among them. She went to see, yet that was not all, she went to be seen too; she went to see the daughters of the land, but, it may be, with some thoughts of the sons of the land too. I doubt she went to get an acquaintance with those Canaanites, and to learn their way. Note, The pride and vanity of young people betray them into many snares. 2. The loss of her honour by this means (Gen 34:2): Shechem, the prince of the country, but a slave to his own lusts, took her, and lay with her, it should seem, not so much by force as by surprise. Note, Great men think they may do any thing; and what more mischievous than untaught and ungoverned youth? See what came of Dinah&#039;s gadding: young women must learn to be chaste, keepers at home; these properties are put together, Tit 2:5, for those that are not keepers at home expose their chastity. Dinah went abroad to look about her; but, if she had looked about her as she ought, she would not have fallen into this snare. Note, The beginning of sin is as the letting forth of water. How great a matter does a little fire kindle! We should therefore carefully avoid all occasions of sin and approaches to it. 3. The court Shechem made to her, after he had defiled her. This was fair and commendable, and made the best of what was bad; he loved her (not as Amnon, Sa2 13:15), and he engaged his father to make a match for him with her, Gen 34:4. 4. The tidings brought to poor Jacob, Gen 34:5. As soon as his children grew up they began to be a grief to him. Let not godly parents, that are lamenting the miscarriages of their children, think their case singular or unprecedented. The good man held his peace, as one astonished, that knows not what to say: or he said nothing, for fear of saying amiss, as David (Psa 39:1, Psa 39:2); he smothered his resentments, lest, if he had suffered them to break out, they should have transported him into any decencies. Or, it should seem, he had left the management of his affairs very much (too much I doubt) to his sons, and he would do nothing without them: or, at least, he knew they would make him uneasy if he did, they having shown themselves, of late, upon all occasions, bold, forward, and assuming. Note, Things never go well when the authority of a parent runs low in a family. Let every man bear rule in his own house, and have his children in subjection with all gravity.</p>

<p>Solomon here, to enforce the caution he had given against the sin of whoredom, tells a story of a young man that was ruined to all intents and purposes by the enticements of an adulterous woman. Such a story as this would serve the lewd profane poets of our age to make a play of, and the harlot with them would be a heroine; nothing would be so entertaining to the audience, nor give them so much diversion, as her arts of beguiling the young gentleman and drawing in the country squire; her conquests would be celebrated as the triumphs of wit and love, and the comedy would conclude very pleasantly; and every young man that saw it acted would covet to be so picked up. Thus fools make a mock at sin. But Solomon here relates it, and all wise and good men read it, as a very melancholy story. The impudence of the adulterous woman is very justly looked upon, by all that have any sparks of virtue in them, with the highest indignation, and the easiness of the young man with the tenderest compassion; and the story concludes with sad reflections, enough to make all that read and hear it afraid of the snares of fleshly lusts and careful to keep at the utmost distance from them. It is supposed to be a parable, or imagined case, but I doubt it was too true, and, which is worse, that notwithstanding the warning it gives of the fatal consequences of such wicked courses it is still too often true, and the agents for hell are still playing the same game and with similar success.
Solomon was a magistrate, and, as such, inspected the manners of his subjects, looked often through his casement, that he might see with his own eyes, and made remarks upon those who little thought his eye was upon them, that he might know the better how to make the sword he bore a terror to evil-doers. But here he writes as a minister, a prophet, who is by office a watchman, to give warning of the approach of the enemies, and especially where they lie in ambush, that we may not be ignorant of Satan&#039;s devices, but may know where to double our guard. This Solomon does here, where we may observe the account he gives,
I. Of the person tempted, and how he laid himself open to the temptation, and therefore must thank himself if it end in his destruction. 1. He was a young man, Pro 7:7. Fleshly lusts are called youthful lusts (Ti2 2:22), not to extenuate them as tricks of youth, and therefore excusable, but rather to aggravate them, as robbing God of the first and best of our time, and, by debauching the mind when it is tender, laying a foundation for a bad life ever after, and to intimate that young people ought in a special manner to fortify their resolutions against this sin. 2. He was a young man void of understanding, that went abroad into the world, not principled as he ought to have been with wisdom and the fear of God, and so ventured to sea without ballast, without pilot, cord, or compass; he knew not how to depart from evil, which is the best understanding, Job 28:28. Those become an easy prey to Satan who, when they have arrived to the stature of men, have scarcely the understanding of children. 3. He kept bad company. He was a young man among the youths, a silly young man among the simple ones. If, being conscious of his own weakness, he had associated with those that were older and wiser than himself, there would have been hopes of him. Christ, at twelve years old, conversed with the doctors, to set young people an example of this. But, if those that are simple choose such for their companions as are like themselves, simple they will still be, and hardened in their simplicity. 4. He was sauntering, and had nothing to do, but passed through the street as one that knew not how to dispose of himself. One of the sins of filthy Sodom was abundance of idleness, Eze 16:49. He went in a starched stately manner, so (it is said) the word signifies. He appeared to be a nice formal fop, the top of whose accomplishments was to dress well and walk with a good air; fit game for that bird of prey to fly at. 5. He was a night-walker, that hated and scorned the business that is to be done by day-light, from which the evening calls men in to their repose; and, having fellowship with the unfruitful works of darkness, he begins to move in the twilight in the evening, Pro 7:9. And he chooses the black and dark night as fittest for his purpose, not the moonlight nights, when he might be discovered. 6. He steered his course towards the house of one that he thought would entertain him, and that he might be merry with; he went near her corner, the way to her house (Pro 7:8), contrary to Solomon&#039;s advice (Pro 5:8), Come not night the door of her house. Perhaps he did not know it was the way to an infamous house, but, however, it was a way that he had no business in; and when we have nothing to do the devil will quickly find us something to do. We must take heed, not only of idle days, but of idle evenings, lest they prove inlets to temptation.
II. Of the person tempting, not a common prostitute, for she was a married wife (Pro 7:19), and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness, and yet, in the twilight of the evening, when her husband was abroad, abominably impudent. She is here described, 1. By her dress. She had the attire of a harlot (Pro 7:10), gaudy and flaunting, to set her off as a beauty; perhaps she was painted as Jezebel, and went with her neck and breasts bare, loose, and en deshabille. The purity of the heart will show itself in the modesty of the dress, which becomes women professing godliness. 2. By her craft and management. She is subtle of heart, mistress of all the arts of wheedling, and knowing how by all her caresses to serve her own base purposes. 3. By her temper and carriage. She is loud and stubborn, talkative and self-willed, noisy and troublesome, wilful and headstrong, all tongue, and will have her saying, right or wrong, impatient of check and control, and cannot bear to be counselled, much less reproved, by husband or parents, ministers or friends. She is a daughter of Belial, that will endure no yoke. 4. By her place, not her own house; she hates the confinement and employment of that; her feet abide not there any longer than needs must. She is all for gadding abroad, changing place and company. Now is she without in the country, under pretence of taking the air, now in the streets of the city, under pretence of seeing how the market goes. She is here, and there, and every where but where she should be. She lies in wait at every corner, to pick up such as she can make a prey of. Virtue is a penance to those to whom home is a prison.
III. Of the temptation itself and the management of it. She met the young spark. Perhaps she knew him; however she knew by his fashions that he was such a one as she wished for; so she caught him about the neck and kissed him, contrary to all the rules of modesty (Pro 7:13), and waited not for his compliments or courtship, but with an impudent face invited him not only to her house, but to her bed.
1. She courted him to sup with her (Pro 7:14, Pro 7:15): I have peace-offerings with me. Hereby she gives him to understand, (1.) Her prosperity, that she was compassed about with so many blessings that she had occasion to offer peace-offerings, in token of joy and thankfulness; she was before-hand in the world, so that he needed not fear having his pocket picked. (2.) Her profession of piety. She had been today at the temple, and was as well respected there as any that worshipped in the courts of the Lord. She had paid her vows, and, as she thought, made all even with God Almighty, and therefore might venture upon a new score of sins. Note, The external performances of religion, if they do not harden men against sin, harden them in it, and embolden carnal hearts to venture upon it, in hopes that when they come to count and discount with God he will be found as much in debt to them for their peace-offerings and their vows as they to him for their sins. But it is sad that a show of piety should become the shelter of iniquity (which really doubles the shame of it, and makes it more exceedingly sinful) and that men should baffle their consciences with those very things that should startle them. The Pharisees made long prayers, that they might the more plausibly carry on their covetous and mischievous provisions. The greatest part of the flesh of the peace-offerings was by the law returned back to the offerers, to feast upon with their friends, which (if they were peace-offerings of thanksgiving) was to be all eaten the same day and none of it left until the morning, Lev 7:15. This law of charity and generosity is abused to be a colour for gluttony and excess: &quot;Come,&quot; says she, &quot;come home with me, for I have good cheer enough, and only want good company to help me off with it.&quot; It was a pity that the peace-offerings should thus become, in a bad sense, sin-offerings, and that what was designed for the honour of God should become the food and fuel of a base lust. But this is not all. (4.) To strengthen the temptation, [1.] She pretends to have a very great affection for him above any man: &quot;Therefore, because I have a good supper upon the table, I came forth to meet thee, for no friend in the world shall be so welcome to it as thou shalt, Pro 7:15. Thou art he whom I came on purpose to seek, to seek diligently, came myself, and would not send a servant.&quot; Surely he cannot deny her his company when she put such a value upon it, and would take all this pains to obtain the favour of it. Sinners take pains to do mischief, and are as the roaring lion himself; they go about seeking to devour, and yet pretend they are seeking to oblige. [2.] She would have it thought that Providence itself countenanced her choice of him for her companion; for how quickly had she found him whom she sought!
2. She courted him to lie with her. They will sit down to eat and drink, and then rise up to play, to play the wanton, and there is a bed ready for them, where he shall find that which will be in all respects agreeable to him. To please his eye, it is decked with coverings of tapestry and carved works, exquisitely fine; he never saw the like. To please his touch, the sheets are not of home-spun cloth; they are far-fetched and dear bought; they are of fine linen of Egypt, Pro 7:16. To gratify his smell, it is perfumed with the sweetest scents, Pro 7:17. Come, therefore, and let us take our fill of love, Pro 7:18. Of love, does she say? Of lust she means, brutish lust; but it is a pity that the name of love should be thus abused. True love is from heaven; this is from hell. How can those pretend to solace themselves and love one another who are really ruining themselves and one another?
3. She anticipated the objection which he might make of the danger of it. Is she not another man&#039;s wife, and what if her husband should catch them in adultery, in the very act? he will make them pay dearly for their sport, and where will the solace of their love be then? &quot;Never fear,&quot; says she, &quot;the good man is not at home&quot; (Pro 7:19); she does not call him her husband, for she forsakes the guide of her youth and forgets the covenant of her God; but &quot;the good man of the house, whom I am weary of.&quot; Thus Potiphar&#039;s wife, when she spoke of her husband, would not call him so, but he, Gen 39:14. It is therefore with good reason taken notice of, to Sarah&#039;s praise, that she spoke respectfully of her husband, calling him lord. She pleases herself with this that he is not at home, and therefore she is melancholy if she have not some company, and therefore whatever company she has she may be free with them, for she is from under his eye, and he shall never know. But will he not return quickly? No: &quot;he has gone a long journey, and cannot return on a sudden; he appointed the day of his return, and he never comes home sooner than he says he will. He has taken a bag of money with him, either,&quot; (1.) &quot;To trade with, to buy goods with and he will not return till he has laid it all out. It is a pity that an honest industrious man should be thus abused, and advantage taken of his absence, when it is upon business, for the good of his family.&quot; Or, (2.) &quot;To spend and revel with.&quot; Whether justly or not, she insinuates that he was a bad husband; so she would represent him, because she was resolved to be a bad wife, and must have that for an excuse; it is often groundlessly suggested, but is never a sufficient excuse. &quot;He follows his pleasures, and wastes his estate abroad&quot; (says she), &quot;and why should not I do the same at home?&quot;
IV. Of the success of the temptation. Promising the young man every thing that was pleasant, and impunity in the enjoyment, she gained her point, Pro 7:21. It should seem, the youth, though very simple, had no ill design, else a word, a beck, a wink, would have served, and there would have been no need of all this harangue; but though he did not intend any such thing, nay, had something in his conscience that opposed it, yet with her much fair speech she caused him to yield. His corruptions at length triumphed over his convictions, and his resolutions were not strong enough to hold out against such artful attacks as these, but with the flattery of her lips she forced him; he could not stop his ear against such a charmer, but surrendered himself her captive. Wisdom&#039;s maidens, who plead her cause, and have reason on their side, and true and divine pleasures to invite men to, have a deaf ear turned to them, and with all their rhetoric cannot compel men to come in, but such is the dominion of sin in the hearts of men that its allurements soon prevail by falsehood and flattery. With what pity does Solomon here look upon this foolish young man, when he sees him follow the adulterous woman! (1.) He gives him up for gone; alas! he is undone. he goes to the slaughter (for houses of uncleanness are slaughter-houses to precious souls); a dart will presently strike through his liver; going without his breast-plate, he will receive his death&#039;s wound, Pro 7:23. It is his life, his precious life, that is thus irrecoverably thrown away, he is perfectly lost to all good; his conscience is debauched; a door is opened to all other vices, and this will certainly end in his endless damnation. (2.) That which makes his case the more piteous is that he is not himself aware of his misery and danger; he goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is led to the pasture when he is led to the slaughter; the fool (that is, the drunkard, for, of all sinners, drunkards are the greatest fools) is led to the correction of the stocks, and is not sensible of the shame of it, but goes to it as if he were going to a play. The bird that hastes to the snare looks only at the bait, and promises herself a good bit from that, and considers not that it is for her life. Thus this unthinking unwary young man dreams of nothing but the pleasures he shall have in the embraces of the harlot, while really he is running headlong upon his ruin. Though Solomon does not here tell us that he put the law in execution against this base harlot, yet we have no reason to think but that he did, he was himself so affected with the mischief she did and had such an indignation at it.</p>

<p>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, &quot;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.&quot; 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&#039; 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&#039;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 Co1 10:31, Whatever you do, do all to the glory of God. And Phi 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 - mē 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&#039;s work, that for it the devil&#039;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 (Co1 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, Pro 31:1, Pro 31:26. 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&#039; 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. Pro 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. Ti1 5:13, Ti1 5:14, 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 (Ti1 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, Tit 2:14. 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 (Gen 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, Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ&#039;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&#039;s authority over the church held forth in the husband&#039;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&#039;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. &quot;What are these the better for this their new religion?&quot; 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. Rom 2:24, The name of God is blasphemed among the Gentiles through you. &quot;Judge what a God he is,&quot; would they be ready to say, &quot;by these his servants; and what his word, and doctrine, and religion, are by these his followers.&quot; 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. &quot;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.&quot; 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, Tit 2:8. 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. Ti1 4:16, Take heed to thyself, and to thy doctrine: and, Ti1 4:12. of the same chapter, &quot;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.&quot; In Ti2 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. Th1 2:9, Th1 2:10. 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&#039;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&#039;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. Rom 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. &quot;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?&quot; This must be in servants; their will must be subject to their master&#039;s will, and their time and labour at their master&#039;s disposal and command. Pe1 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&#039;s right, which may in no case be entrenched upon. If his command and the earthly master&#039;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&#039;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&#039;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&#039;s will, or man&#039;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&#039;s being pleased than in God&#039;s, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, &quot;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;&quot; 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&#039;s will and for his sake. Christ came not to destroy or prejudice civil order and differences. &quot;Art thou called, being a servant? Care not for it, Co1 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&#039;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&#039;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.&quot; 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&#039;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. Pro 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&#039;s goods, and promote his prosperity and thriving, to his utmost. He that increased not his master&#039;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&#039;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&#039;s, who shall give you that which is your own? Luk 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&#039;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&#039;s directions to Titus, about the discharge of his office, in reference to several sorts of persons.</p>