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7 That being justified by his grace If we understand “regeneration” in its strict and ordinary meaning, it might be thought that the Apostle employs the word “justified” instead of “regenerated;” and this is sometimes the meaning of it, but very seldom; yet there is no necessity which constrains us to depart from its strict and more natural signification. The design of Paul is, to ascribe to the grace of God all that we are, and all that we have, so that we may not exalt ourselves proudly against others. Thus he now extols the mercy of God, by ascribing to it entirely the cause of our salvation. But because he had spoken of the vices of unbelievers, it would have been improper to leave out the grace of regeneration, which is the medicine for curing them.

Still this does not prevent him from returning immediately to praise divine mercy; and he even mingles both blessings together — that our sins have been freely pardoned, and that we have been renewed so as to obey God. This, at least, is evident, that Paul maintains that “justification,” is the free gift of God; and the only question is, what he means by the word justified. The contest seems to demand that its meaning shall be extended further than to the imputation of righteousness; and in this larger sense it is seldom (as I have said) employed by Paul; yet there is nothing that hinders the meaning of it from being limited to the forgiveness of sins.

When he says, by his grace, this applies both to Christ and to the Father, and we ought not to contend for either of these expositions, because it will always hold good, that, by the grace of God, we have obtained righteousness through Christ.

Heirs according to the hope of eternal life This clause is added by way of exposition. He had said that we have been saved through the mercy of God. ²⁶²²⁶²     “Par la grace et misericorde de Dieu.” — “By the grace and mercy of God.” But our salvation is as yet hidden; and therefore he now says that we are heirs of life, not because we have arrived at the present possession of it, but because hope brings to us full and complete certainly of it. The meaning may be thus summed up. “Having been dead, we were restored to life through the grace of Christ, when God the: Father bestowed on us his Spirit, by whose power we have been purified. and renewed. Our salvation consists in this; but, because we are still in the world, we do not yet enjoy ‘eternal life,’ but only obtain it by ‘hoping.’”

8 A faithful saying He employs this mode of expression, when he wishes to make a solemn assertion as we have seen in both of the Epistles to Timothy. (1 Timothy 1:15; 3:1; 2 Timothy 2:11.) And therefore he immediately adds: —

I wish thee to affirm these things ²⁶³²⁶³     “Meaning, ‘and I would have you constantly insist on these truths; so that those who have believed in God may maintain good works.’ The cause of the obscurity, and consequent diversity of interpretation, arose from the Apostle not having here shewn how it should be, that the doctrine of salvation by grace should produce holiness of life. But he has done it in another kindred passage, namely, Ephesians 2:9,10, where, after having at large treated on the subject of salvation by grace, (as here,) adding that it is not of works, lest any man should boast, he subjoins, αὐτοῦ γάρ ἐσμεν, κ.τ.λ. where the γὰρ refers to a clause omitted, q. d. (Yet works must be done,) for, etc. Hence it would seem that καλῶν ἔργων here must have the same sense as ἔργοις ἀγαθοῖς there; and consequently it must not be limited, with many eminent commentators, to works of benevolence, still less to the business of our avocation, but be extended to good works of every kind.” — Bloomfield. Διαβεβαιοῦσθαι under a passive termination, has an active signification, and means “to affirm anything strongly.” Titus is therefore enjoined to disregard other matters, and to teach those which are certain and undoubted — to press them on the attention of their hearers — to dwell upon them — while others talk idly about things of little importance. Hence also, we conclude that a bishop must not make any assertions at random, but must assert those things only which he has ascertained to be true. “Affirm these things,” says he, “because they are true and worthy of credit.” But we are reminded, on the other hand, that it is the duty and office of a bishop to affirm strongly, and maintain boldly, those things which are believed on good grounds, and which edify godliness.

That they who have believed God may be careful to excel in good works, (or, to extol good works, or, to assign to them the highest rank.) He includes all the instructions which he formerly gave concerning the duty of every person, and the desire of leading a religious and holy life; as if he contrasted the fear of God, and well-regulated conduct, with idle speculations. He wishes the people to be instructed in such a manner that “they who have believed God,” may be solicitous, above all things, about good works.

But, as the verb προΐστασθαι is used in various senses by Greek authors, this passage also gives scope for various interpretations. Chrysostom: explains it to mean, that they should endeavor to relieve their neighbors by giving alms. Προΐστασθαι does sometimes mean “to give assistance;” but in that case the syntax would require us to understand that the “good works” should be aided, which would be a harsh construction. The meaning conveyed by the French word avancer, “to go forward,” would be more appropriate. What if we should say, — “Let them strive as those who have the pre-eminence?” That is also one meaning of the word. Or, perhaps, some one will prefer what I have enclosed in brackets: “Let them be careful to assign the highest rank to good works.” And certainly it would not be unsuitable that Paul should enjoin that those things should prevail in the life of believers, because they are usually disregarded by others.

Whatever may be the ambiguity of the expression, the meaning of Paul is sufficiently clear, that the design of Christian doctrine is, that believers should exercise themselves in good works. ²⁶⁴²⁶⁴     “The original word προΐστασθαι has a beauty and an energy, which, I believe, it is impossible for our language to preserve by any literal translation. It implies, that a believer should not only be exercised in, but eminent for, all good works; should shew others the way, and outstrip them in the honorable race; be both a pattern and a patron of universal godliness.” — Hervey. Thus he wishes them to give to it their study and application; and, when the Apostle says, φροντίζωσι (“let them be careful,”) he appears to allude elegantly to the useless contemplations of those who speculate without advantage, and without regard to active life.

Yet he is not so careful about good works as to despise the root — that is, faith — while he is gathering the fruits. He takes account of both parts, and, as is highly proper, assigns the first rank to faith; for he enjoins those “who believed in God” to be zealous of “good works;” by which he means that faith must go before in such a manner that good works may follow.

For these things are honorable I refer this to the doctrine rather than to the works, in this sense: “It is excellent and useful that men be thus instructed; and, therefore, those things which he formerly exhorted Titus to be zealous in affirming are the same things that are good and useful to men.” We might translate τὰ καλά either “good,” or “beautiful,” or “honorable;” but, in my opinion, it would be best to translate it “excellent.” He states indirectly that all other things that are taught are of no value, because they yield no profit or advantage; as, on the contrary, that which contributes to salvation is worthy of praise.