Category Archives: Titus

That Man is a Heretic Titus 3.10

19 Sunday Feb 2023

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This is a subject I have considered previously.

3:10 Concerning those persons who promote false teaching, Paul commanded that Titus “warn a divisive person once, and then warn him a second time. After that, have nothing to do with him.” Paul described a false teacher as a “divisive person” (hairetikon). The terms heresy and heretic are derived from this Greek word. Although this adjective appears only here in the New Testament, the noun form hairesis refers to sects within Judaism (Acts 5:17; 15:5; 24:5, 14; 28:22) and factions or parties within the church (1 Cor 11:19). Paul even included “factions” as one of “the deeds of the flesh” (Gal 5:20). While Paul stood squarely against false teaching (1:13; 2:15), his use of the term “divisive” indicates the destructive nature of those promoting error among believers (cf. 1:11).

 Lea, Thomas D., and Hayne P. Griffin. 1, 2 Timothy, Titus. Broadman & Holman Publishers, 1992, pp. 327–28.

Titus 3:10, That Man is a Heretic

30 Wednesday Jan 2019

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The English translation “factious” is just a poor translation. The implications of the word differ from the Greek. Here is the usage described in the TDNT:

From this there develops in Hellenism the predominant objective use of the term to denote a. “doctrine” and especially b. “school.” The αἵρεσις of the philosopher, which in antiquity always includes the choice of a distinctive Bios, is related to δόγματα to which others give their πρόσκλισις. It thus comes to be the αἵρεσις (teaching) of a particular αἵρεσις (school).1 Cf. the title of a work by Antipater of Tarsus (2nd century B.C.) κατὰ τῶν αἱρέσεων, and the writing of Chrysipp. αἵρεσις πρὸς Γοργιππίδην (Diog. L., VII, 191); also the description of the philosophical schools as αἱρέσεις in Polyb., V, 93, 8 (Peripatetic), Dion. Hal. Compos. Verb., 19, p. 134, 3 f. (ἥ γʼ Ἰσοκράτους καὶ τῶν ἐκείνῳ γνωρίμων αἵρεσις); Sext. Emp. Pyrrh. Hyp., 1, 16; Diog. L., I, 19 (τοῦ δὲ ἠθικοῦ [sc. μέρους τῆς φιλοσοφίας] γεγόνασιν αἱρέσεις δέκα: Ἀκαδημαική, Κυρηναική κτλ.). For the concept of such a fellowship—as well as αἱρέσεις κατὰ φιλοσοφίαν (Sext. Emp. Pyrrh. Hyp., I, 185) we also have κατὰ ἰατρικὴν αἱρέσεις (ibid., I, 237)—the following aspects are important: the gathering of the αἵρεσις from a comprehensive society and therefore its delimitation from other schools; the self-chosen authority of a teacher; the relatively authoritarian and relatively disputable doctrine; and the private character of all these features.

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We need not be surprised if in Philo it is used on the one side to denote a Greek philosophical school, as, e.g., in Plant., 151, and if on the other it is employed to depict what Philo calls the august philosophical society of the Therapeutics, as, e.g., in Vit. Cont., 29. In Josephus, too, αἵρεσις is used of the religious community of the Essenes (Bell., 2, 118). Indeed, Josephus sees all the Jewish religious schools in terms of the Greek philosophical schools, the Essenes, Sadducees and Pharisees being the τρεῖς παρʼ ἡμῶν αἱρέσεις. After his investigation3 of all three, Josephus resolved πολιτεύεσθαι τῇ τῶν Φαρισαιων αἱρέσει κατακολουθῶν, ἣ παραπλήσιός ἐστι τῇ παρʼ Ἕλλησιν Στωϊκῇ λεγομένῃ (Vit., 12).

 

 Heinrich Schlier, “Αἱρέομαι, Αἵρεσις, Αἱρετικός, Αἱρετίζω, Διαιρέω, Διαίρεσις,” ed. Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Friedrich, Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1964–), 181. The underlying verb simply to grasp, take, et cetera. It is someone creating a group. Perhaps the best analogy to Acts 3:10 is the savage wolf of Acts 20:29. Such a group would have the secondary effect of division,  but division is not issue. It certainly does not mean disagreement over finances, et cetera.

Some Notes on the Mechanics of Discipleship in the Church

28 Friday Dec 2018

Posted by in 1 Timothy, 2 Timothy, Discipleship, Titus, Uncategorized

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Primary obligation:

Create disciples: Matthew 28:18-20

1) Baptism — introduction into congregation

2) Teach them to observe

 

Means of instruction:

1) Propositional

A) Congregational

i) Entire congregation

ii) Smaller gatherings

iii) Personal (counseling)

iv) Other than elder

a) one – another

b) particular elements, e.g., Titus 2

2) Example

A) Right life

i) Elders

ii) Everyone in congregation does this whether good or ill

B) Exhortation/encouragement

i) Elders

ii) One-anothers

Immediate discipleship of the Spirit.

Shepherding:

  1. Confirming that everyone in our charge is being instructed

A) Generally

B)Specifically approriate instruction

2) Confirming that everyone is leading a godly life

Mechanism: Instruct enough men well enough so that the individual instruction, exhortation, example and confirmation can take place. [2 Timothy]

 

Outline of the argument in 1st Timothy

Thesis: We seek to create a godly life (1:5). This is done primarily by giving propositional instruction –which includes confronting error & selecting appropriate instructors (1:3-4; 1:18-20; 2:1; 2:12; 3:1-7, 4:1-5, 4:6-10; 4:11; 6:2b; 6:20-21). Right doctrine leads to right life (1:6-11; 1:18-20). In addition to propositional instruction, be a tangible example of proper (1 Tim. 4:15-16; 6:11).

 

This is implicit in the qualifications of elders: First, they must be of a godly character: their character demonstrates their fitness for office and fitness as an example. Second, they must be able to instruct.

 

The letter is structured around the command to teach right doctrine:

 

1:3-4: Initial command

 

3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine,

4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.

 

6:20-21: Closing command

 

20 O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,”21 for by professing it some have swerved from the faith. Grace be with you.

 

Command: Protect the doctrine delivered to you.

Enemy: those who teach a different doctrine.

Purpose: Right doctrine leads to faith.

End sought:

1:4

The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.

Doctrine leads to life: Throughout the letter, Paul ties proper doctrine to proper conduct.

1:6-11 charts the movement from wrong doctrine to wrong life. He ends the proposition that a sinful life does not “accordance with the gospel of the glory of the blessed God with which I have been entrusted” (v. 11).

vv.12-17: Paul gives praise that God who transformed him by faith.

vv.18-20: Paul makes two argument to encourage Timothy to this work: (1) God selected him for this work (v. 18; 2 Tim. 1:6); (2) those who have swerved from the doctrine have shipwrecked (v. 19-20).

Mechanics of instruction:

Prayer for leaders/peaceful life: 2:1-7

Selection of instructors

Men, not women: 2:8-14

Only certain men: 3:1-7

Selection of deacons (men and women): 3:8-13

Encouragement and warning:

The supernatural redemptive nature of faith: 3:14-16

Warning about false teaching: 4:1-5

Train yourself: 4:6-10

Avoid needless wrangling 4:7

Train to godliness: 4:8

Remember the end: 4:9

 

Train others: 4:11-16

Propositional instruction: 4:11

Be an example for others to imitate: 4:12-15

 

Details on manner of life: 5:1-6:3

Effectively fleshes out the household codes in Ephesians and Colossians.

Notes: a defective life denies the faith (5:8).

Special rules involving widows: 5:9-16

Special rules respecting elders: 5:17-25

These rules concern the conduct and treatment of elders. Thus, this relates to the imitation basis of discipleship.

Instruction about instruction: 6:2b-5

Give these instructions: 6:2b

Those who pursue a different doctrine will be those who create division: 6:3-5

Instruction about example: 6:6-16

Warning about contentment: 6:6-10

Warning about godliness: 6:11-16

 

Side note for the rich :6:17-19

Guard the doctrine. Remember doctrine affects life. 6:20-21

Second Timothy

 

Encouragement to the work: chapter 1.

Train men to do the work: chapter 2

Train faithful men to do the work 2:1-2

Don’t get distracted from this task: 2:3-7

Content of the Gospel 2:8-13

Doing the work:

Do not permit digressive quarrels 2:14

Be competent  with the Scripture 2:15

Protect doctrine! 2:16-19

Prepare for work: 2:20-21

Avoid distractions: 2:22-26

There will be false teachers: 3:1-9 [Titus 3, the “factious man”, ie. false teacher]

But Scripture is sufficient for the work: 3:10-17

Preach the word: 4:1-4

Counterpart to the encouragement of chapter 1: I am being poured out (4:6-8). Remember to encourage me (4:9-18)

closing 4:19-22

 

TITUS

Appoint elders to do the work: 1:5-9

Good conduct

Able to teach

Watch out for the sins of your environment 1:10-16

Instruct: 2:1

Household codes 2:2-9

Teach them to be instructors and examples of one-another

Note the conduct of the intra-congregational instruction

You be an example 2:8-9

The doctrine creates right conduct 2:11-14

Instruct: 2:15

Instruct in good works: 3:1-10

Watch out for those who cause division [i.e., teach a different doctrine]

Thomas Manton Sermon on Titus 2:11-14 1.3

21 Wednesday Nov 2018

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For the previous post on this sermon see here: 

DOCTRINE 2:

Hath appeared unto all men.—The word ἐπεφάνη, appeared, signifies it is broken out of a sudden, like a star, or like a light that was not seen before; and so it refers to the late manifestation of the gospel in the apostle’s days. Now on a sudden it broke out. So Luke 1:78, 79, ‘Through the tender mercy of our God, whereby the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death.’ It is meant of the breaking out of the gospel, as the day doth after a dark night; so here the word ἐπεφάνη implieth the same.
Doct. 2. That grace in the discoveries of the gospel hath shined out in a greater brightness than ever it did before.

This grace appeareth in the gospel; there and there only is it clearly manifested.
In the prosecution of this point I shall show—
1. What darkness there was as to the knowledge of grace before.
2. How much of grace is now discovered.

I. First, What a darkness there was before the eternal gospel was brought out of the bosom of God. There was a darkness both among Jews and Gentiles. In the greatest part of the world there was utter darkness as to the knowledge of grace, and in the church nothing but shadows and figures.

A. This grace was not known in the world, only a little of it was:

1. [Common Grace]: Ps. 33:5, ‘The earth is full of the goodness of the Lord.’ Some inferior grace was made known to them in the creation and in the course of providence, by showers of rain and fruitful seasons, grace on this side heaven; but nothing of the secrets of God’s bosom, of the incarnation of God, of the expiation of sin by his death, of salvation by faith in the Mediator.

2. [Special Grace] This depends not upon the connection of natural causes, but the free pleasure of God; therefore the angels knew it not till it was revealed in the church. Eph. 3:10

a. The gentiles, by looking into the order of causes, could never find it out.

b. They might find a first being, and the chiefest good, but not a Christ, not a saviour;

c. Much of God may be seen in the known courses of nature, rain from heaven and fruitful seasons, but nothing of Christ. …Though he gave them not the gospel, yet he gave them the light of nature, and the looking-glass of the creatures.

B. To the Jews this grace began to dawn, but it was veiled in figures and shadows, that they could not see clearly….

1. Grace is opposed to the condemnation of the moral law, and truth to the shadows of the ceremonial law.

2. Christ’s offices, his benefices, his person, were but darkly propounded to them. Take but one place for all.

II. Secondly, What and how much of grace is now discovered? I answer—

A. The wisdom of grace. The gospel is a mere riddle to carnal reason, a great mystery: 1 Tim. 3:16, ‘Great is the mystery of godliness.’

1. There we read of God and man brought together, and justice and mercy brought together by the contrivance of grace; here only we see this mystery, that is without controversy great, for these things could not come into the heads of any creatures.

2. If angels and men had been put to study, and set down their way of reconciliation to God, how it should be, they could never have thought of such a remedy as the bringing of God and man together in the person of Christ, and justice and mercy together by the blood and satisfaction of Christ; this came out of no breast but God; he brought the secret out of his own bosom. …

3. When God redeemed the world, he had a greater work to do than to make the world at first. The object of creation was pure nothing, but then, as there was no help, so no hindrance; but now, in redemption, there was sin to be taken away, and that was worse than anything.

B. We discern the freeness of grace in the gospel, both in giving and accepting.

1. Whatever God doth is a gift, and what we do, it is accepted of grace. In giving there is a great deal of grace made known there. The Lord doth all freely: John 1:16, ‘And of his fulness have all we received, and grace for grace;’ that is, for grace’s sake he gives Christ, gives faith, gives pardon; he gives the condition as well as the blessing.

2. Certainly now we have to do with a God of grace, who sits upon a throne of grace, that he might bestow freely

3. Under the law it was figured out by the mercy-seat between the cherubims, from whence God was giving out answers; but there the high priest could enter but once a year, and the way within the veil was not fully made manifest, Heb. 9:8. There was a throne of grace then, but more God’s tribunal of justice; there was smoke and thundering about his throne; but now let us draw near that we may obtain grace, take all freely out of God’s hand.

C. The efficacy and power of grace is discovered in the gospel. Christ sendeth his Spirit to apply what he himself hath purchased. One person comes to merit, and the other to accomplish the fruit of his merit. Mark, to stop the course of grace, divine justice did not only put in an impediment, but there was our infidelity that hindered the application of that which Christ was to merit; and therefore, as the second person is to satisfy God, so the third person is to work upon us. There was a double hindrance against the business of our salvation—God’s justice, for the glory of God was to be repaired, therefore Christ was to merit; and there was our unbelief, therefore the Spirit must come and apply it. First, Christ suffered, and when he was ascended, then was the Spirit poured out. Had it not been for the gospel, we should never have known the efficacy and power of grace.

D. We are acquainted with the largeness and bounty of grace.

1. The benefits that come by Christ were not so clearly revealed in the law; there was no type that I know of which figured union with Christ.

2. The blood of Christ was figured by the blood of bulls and goats, justification by the fleeing away of the scape-goat, sanctification by the water of purification.

3. But now eternal life is rarely mentioned in express terms;

a. sometimes it is shadowed out in the promise of inheriting the land of Canaan, as hell is by going into captivity; but otherwise it is seldom mentioned: 2 Tim. 1:10, ‘But now it is made manifest’ (speaking of the grace of God) ‘by the appearing of our Saviour Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.’

b. The gentiles had but glimmerings and gross fancies about the future state.

c. Life and immortality was never known to the purpose till Christ came in the flesh; and therefore heaven is as sparingly mentioned in the Old Testament as temporal blessings are in the new.

d. In the New Testament we hear much of the cross, of sufferings, and afflictions. Why? Because there is much of heaven discovered. The eternal reward is strong enough, but temporals are not of consideration. Carnal men are of a temper quite contrary to the gospel; they could be content to be under the old dispensation, to have temporal blessings, and let God keep heaven to himself.

But this is the great privilege of the gospel, that life and immortality, the blessed hope, the eternal recompenses are now mentioned so expressly, and propounded to our desires and hopes.

E. In the gospel we learn the sureness of grace. God will no more be disappointed; the whole business lies without us, in other hands. In the first covenant, our salvation was committed to the indeterminate freedom of man’s will; but now Christ is both a redeemer and a surety.

Thomas Manton Sermon on Titus 2:11-14 1.2

19 Monday Nov 2018

Posted by in Puritan, Thomas Manton, Titus, Uncategorized

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The first post on this sermon may be found here: 

Part Two: Use

I. Use 1. To persuade us, if grace be the cause of all the good we enjoy, not to wrong grace.

A. Why? For this is to close and stop up the fountain; yea, to make grace our enemy; and if grace be our enemy, who shall plead for us?

B. But how do we wrong grace? I answer—five ways—

1. By neglecting the offers of grace. Such make God speak in vain, and to spend his best arguments to no purpose: 2 Cor. 6:1,

a. It is a great affront you put upon God to despise him when he speaks in the still voice. Look, as when David had sent a courteous message to Nabal, and he returns a churlish answer, it put him in a fury: 1 Sam. 25:34,

b. It may be you do not return a rough and churlish answer, and are not scorners and opposers of the word, but you slight God’s sweetest message, when he comes in the sweetest and mildest way. … It is great salvation that is offered; there is an offer of pardon and eternal life, but it worketh not if you neglect it. There is a sort of men that do not openly deny, reject, or persecute the gospel, but they receive it carelessly, and are no more moved with it than with a story of golden mountains, or rubies or diamonds fallen from heaven in a night-dream. You make God spend his best arguments in vain if you neglect this grace.

….They do not absolutely deny, but make excuse; they do not say, non placet, but non vacant—they are not at leisure; and this made the king angry. When all things are ready, and God sets forth the treasures and riches of his grace, and men will not bethink themselves, their hearts are not ready. How will this make God angry? Such kind of neglecters are said to ‘judge themselves unworthy of eternal life,’ Acts 13:46. …Grace comes to save them, and God makes them an offer as though they were worthy; and they judge themselves unworthy, and plainly declare they were altogether not worthy of this grace.

2. Another sort of men that wrong grace are those that refuse grace out of legal dejection.

(a) Many poor creatures are so vile in their own eyes that they think it impossible they should ever find favour in God’s eyes. Oh! but consider, cannot the riches of grace save? When God shall set himself on purpose to glorify grace to the full, cannot it make thee accepted? Wherefore doth God bring creatures to see their unworthiness, but that grace might be the more glorious? Grace would not be so much grace if the creature were not so unworthy; therefore you should be glad you have your hearts at that advantage, to be sensible of your own vileness.

(b) It is a wrong to grace if you do not fly to it; you straiten the riches and darken the glory of it. It is as if an emperor’s revenue could not discharge a beggar’s debt. …
Take heed of slighting the grace of God; it is God’s treasure: so far as you lessen grace, you make God a poor God. Mark that expression, Eph. 2:4, ‘God, who is rich in mercy.’ God is lord of all things, but he counts nothing to be his treasure but his goodness and mercy. He doth not say, rich in power, though he is able to do beyond what we can ask or think; nor rich in justice, though he be righteous in all his ways and just in all his works; nor doth he say rich in creatures, though his are the cattle of a thousand hills; but rich in mercy. Therefore take heed of straitening mercy, for so far you lessen God’s wealth and treasure.

3. Grace is wronged by intercepting the glory of grace.

(a) It is the greatest sacrilege that can be to rob God of his glory, especially the glory of his grace.

(b) Grace is wronged also when you are puffed up with anything you have done for God, as if it were done by your own power and strength.

(c) So, when we have done anything for the glory of God, let us send for God to take the honour.

4. Grace is wronged by turning it into wantonness.

(a) It is a heavy charge, and a black note is set on them: Jude 4, ‘Ungodly men, turning the grace of God into lasciviousness;’ …It is a mighty wrong to grace when we make it pliable to such a vile purpose.

(b) You dishonour God and disparage grace when you would make it to father the bastards of your own carnal hearts. You are vile and sinful, and you are so under the encouragements of grace, and the rather because of the abundance of grace; and, like the spider, suck poison out of the flower, and turn it into the nourishment of your lust;

( c) Grace giveth no such liberty to sin. This is done grievously by the Antinomians, who say grace gives them freedom from the moral law. It is true, grace makes us free, but to duty, not to sin.

(d) A man hath never the more carnal liberty for being acquainted with the gospel. This is the great thing which puts us upon duty and watchfulness, and melts the heart for sin, and awes it, and disposeth it to obedience.

5. Grace is wronged by slighting it after a taste, as carnal professors do: 1 Peter 2:3, ‘If so be you have tasted that the Lord is gracious.’

(a) A man hath at first a taste, that he may have trial how sweet the ways of God are. Now, if after trial, you are not satisfied, but make choice of the world again, it is a mighty wrong and contempt you put upon grace; for you do as it were declare and pronounce that you have made trial, and upon experience have found the pleasures and profits of the world are better than all the comforts that flowed from the grace of God.

(b) The whole aim of the word is to persuade men to make trial of the sweetness of grace: Ps. 34:8, ‘O taste and see that the Lord is good,’ and that his grace is good. But now your experience is a flat negative and contradiction to the word, and you do as it were say, I have made trial, and I find no such sweetness in it. None wrong grace so much as they that have tasted of grace, and yet have turned aside to the profits and pleasures of the world again, and grow weary after some strictness of profession.

II. Use 2. To press you to glorify grace.

A. This is the glory God expects from you. ..Certainly he that is a partaker of it must needs be most affected with it. Let us see a little what cause we have to praise God, above the angels, and above other men.

1. Above the angels. I do not mean the bad angels, with whom God entered not into treaty; he dealeth with them in justice, not in grace; but even the good angels. …

(a) In some respects we have more cause to bless God than even the good angels…. It is true God hath been exceeding good and bountiful to the angels, in creating them out of nothing, that they are the courtiers of heaven; but mark how good and gracious he is to us above them. The angels never offended him, but he is bountiful and gracious to us, notwithstanding the demerits of our sin; his wronged justice interposed and put in a bar, yet grace breaks out, and is manifested to us unworthy creatures.

2. Above other men.

(a) There is a common and inferior sort of grace, which is made known to all the world. [“Common grace”]

(b) The whole earth is full of his goodness, but this grace that bringeth salvation, that is peculiar to the elect, to a few poor base creatures in themselves, a little handful whom God hath chosen out of the world.’’

But when God comes to look among the sons of men, many times he chooseth the most crabbed pieces, and calls them with a holy calling, according to the purpose of his grace. It is a wonder sometimes to see how grace makes the difference between two persons involved in the same guilt. Justice can make no separation; when men are in a like case, they must look for the same judgment; but grace makes a great separation. Many of God’s elect are as deep in sin as those now in hell, yet God makes a difference. Both the good and bad thief were involved in the same condemnation, yet one is taken into paradise, and the other went unto his own place. Thus praise and glorify grace.

“A Man that is an Heretick”, Titus 3:10, KJV.

20 Thursday Aug 2015

Posted by in Ministry, Titus

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In Titus 3:10, Paul tells Titus

As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him (ESV).

The phrase “a person who stirs up division” or as the NASB has it, the “factious man,” is a notorious anchor for those who want to claim all dissent from their “rule” is such a sin as to warrant ejection from the congregation. But does it really mean someone who asks a question?

If we back up and consider the immediate context, we see that Paul is concerning himself with doctrine:

But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. Titus 3:9 (ESV)

In the verse 11, such a man is “warped and sinful; he is self-condemned”. Therefore, an examination of the immediate context leads one to think of a false-teacher: which is precisely what we see when looking to overall structure of Paul’s argument.

Beginning in Titus 1:5, Paul lays out the criteria for appointing elders in each town. In verse 9, Paul comes to the element:

He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke [elegchein] those who contradict it. Titus 1:9 (ESV)

Note these the elder/overseer must be one who is able (1) instruct, and (2) and is able to rebuke those who do not understand doctrine (ἐλέγχειν, elegchein). This aspect of the overseer’s responsibility parallels the command of Titus 3:10 to warn (nouthein) “an heretick”. The command to “rebuke” will also be given in 2:15.

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Training in Temper.5 (The Exorcist.2)

04 Wednesday Jul 2012

Posted by in A.B. Bruce, Discipleship, Mark, Titus

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Jesus, having received John’s request for a rebuke, corrects John rather than crushing him. He does this by explaining to John that the concern is ultimately for the cause of Christ – and not for the cause of the 12.  Again, and in another manner, Jesus teaches his disciples that discipleship concerns following Jesus – not in following any banner or cause or man. Salvation is ultimately a matter of personal love and obedience and discipleship, in a word, faith in Jesus as the one sent by the Father to redeem the world.

John’s concern was with their visible union, not the profound faith of a disciple upon Jesus:

In refusing to recognize the exorcist fellow-worker, however humble, as a brother, the disciples proceeded on very narrow and precarious grounds. The test they applied was purely external. What sort of man the person interdicted might be they did not inquire; it was enough that he was not of their company: as if all inside that charmed circle–Judas, for example–were good; and all outside, not excepting a Nicodemus, utterly Christless! Two good things, on their own showing, could be said of him whom they silenced: he was well occupied, and he seemed to have a most devout regard for Jesus; for he cast out devils, and he did it in Jesus’ name. These were not indeed decisive marks of discipleship, for it was possible that a man might practice exorcism for gain, and use the name of Christ because it had been proved to be a good name to conjure by; but they ought to have been regarded as at least presumptive evidence in favor of one in whose conduct they appeared. Judging by the facts, it was probable that the silenced exorcist was an honest and sincere man, whose heart had been impressed by the ministry of Jesus and His disciples, and who desired to imitate their zeal in doing good. It was even possible that he was more than this–a man possessing higher spiritual endowment than his censors, some provincial prophet as yet unknown to fame. How preposterous, in view of such a possibility, that narrow outward test, “Not with us “!

To illustrate this point, Bruce tells the story of on Sir Matthew Hale of the time of Richard Baxter. All accounted Hale a good and moral man, but there were those who questioned his salvation because he did not attend their private prayer meeting! They defined the elect not by their devotion to Jesus, but their membership in their meeting.

Such drawing a line between those inside and those may – and often times does – result from pride developed to a critical spirit. It may stem from jealousy of power and desire for the exaltation of self:

In silencing the exorcist the twelve were probably actuated by a mixture of motives–partly by jealousy, and partly by conscientious scruples. They disliked, we imagine, the idea of any one using Christ’s name but themselves, desiring a monopoly of the power conferred by that name to cast out evil spirits; and they probably thought it unlikely, if not impossible, that any one who kept aloof from them could be sincerely devoted to their Master.

In so far as the disciples acted under the influence of jealousy, their conduct towards the exorcist was morally of a piece with their recent dispute who should be the greatest.

Yet, not all such criticism of those outside in the favor of those “inside” stems from pride. If it has come from pride, then the response must be admonition and instruction which leads to repentance. In fact, such sharp tongued and narrowed soul people (who often line the internet) can easily become the factious man of Titus 3:9-11

9 But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned. Titus 3:9–11 (ESV)

Some Exegetical Notes on 1 Peter 1:18

07 Monday May 2012

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knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 1 Peter 1:18 (ESV)

There are four elements:

1)      Knowing: knowing the redemption is the basis for the imperative in v. 17

2)      The readers were ransomed/redeemed

3)      They were redeemed from a way of life

4)      The purchase price:

Points 2 & 3 are the focus of this verse: points 1 & 4 connect it to the greater flow of the passage.

You were redeemed:

Luke 1:68 – God visiting and redeeming (cf. 1 Pet. 2:12).

Luke 2:38: waiting for the visitation 2:38

Luke 24:21: we hoped he was going to redeem Israel

Heb. 9:12: an eternal redemption

Jesus came as a ransom: Mark 10:45 – 1 Timothy 2:6

Compare the use of the word ἀγοράζειν (1 Cor. 6:20), “Ye are bought with a price;” and (2 Pet. 2:1). “The Lord that bought them;” also ἐξαγοράζειν (Gal. 3:13), “Christ hath redeemed as from the curse of the Law.” The Pulpit Commentary: 1 Peter, ed. H. D. M. Spence-Jones (Bellingham, WA: Logos Research Systems, Inc., 2004), 10.

The redemption is from vain traditions:

1 Peter 1:18

Vain associated with idolatry: LXX Lev 17:7; 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; 2 Chr 11:15; Ps 23:4; Hos 5:11; Amos 2:4; Jonah 2:9; Isa 2:20; 44:9; Jer 8:19; 10:15.

1 Kings 16:2: provoked with their “sins” (ESV) vanities (LXX)

1 Kings 16:13/26: provoked with their “idols” (ESV) vanities (LXX).

From your vain conversation received by tradition from your fathers; literally, out of your vain manner of life or conduct. The word here rendered “vain” is used of idolatry in Acts 14:15, and also the corresponding verb in Rom. 1:21. St. Peter seems to be thinking mainly of Gentile Christians; he would scarcely deecribe the sinful conversation of Israelites as “handed down from your fathers” (Revised Version) without some qualification. The Pulpit Commentary: 1 Peter, ed. H. D. M. Spence-Jones (Bellingham, WA: Logos Research Systems, Inc., 2004), 10.

The ἀναστροφή of the readers’ past (cf. Eph 4:22) stands in sharpest possible contrast to the ἀναστροφή required of them now (v 15). Peter uses two adjectives for this former way of life, one derogatory and one merely descriptive. First, it was “empty” or “futile,” a common characterization of pagan religion among both Jews and Christians (e.g., Jer 2:5; 8:19; Esth 4:17b; 3 Macc 6:11; Acts 14:15; cf. Rom 1:21; Eph 4:17). Second, it was “inherited”; the adjective πατροπατάδοτος is found neither in the LXX nor elsewhere in the NT. It occurs with positive connotations (much like the English word “heritage”) in Hellenistic literature beginning with the letter of King Attalus III to the people of Pergamum in 135 B.C. (van Unnik, 133; Spicq, 67) and continuing in the Roman historians Dionysius of Halicarnassus (Antiq. Rom. 5.48.2) and Diodorus Siculus (Hist. 4.8.5; 15.74.5; 17.2.2., 4.1). Even in Judaism, the notion that pagan customs were handed down was at least a mitigating factor in the condemnation of pagans for their idolatry (Str-B, 3:763). Van Unnik observes (135–40) that in early Christian literature the term acquired an unfavorable connotation (e.g., Theophilus, ad Autolycum 2.34; Eusebius, Praep. Evang. 4.4.1–2). This is not invariably the case (Dionysius of Corinth in Eusebius, HE 4.23.10, is an exception), and some of van Unnik’s examples are questionable either because of date or because he is positing a Greek text on the basis of a Latin or Syriac translation. In any event, v 18 appears to be the earliest instance in which πατροπαράδοτος becomes part of a polemic against paganism. The reason this happens in Christianity rather than in Judaism may be that early Christianity still had a sense of its own newness (cf. vv 12b, 20), and in fact denounced Judaism as well for its “traditions” (cf. Mark 7:8–13). Spicq (67) comments that “Patroparadotos correspond à une mentalité juive,” citing as a parallel Josephus’s use of the phrase “the ancestral laws” (e.g., in J. W. 1.477, 648; 2.171, 192, 393). One of the major concerns of 1 Peter is to claim for Gentile Christians a heritage (i.e., the heritage of Judaism as reinterpreted in Christ), but πατροπαράδοτος represents instead the heritage they already have but wish to disclaim, the heritage of Greco-Roman paganism. Peter is not interested in the varied traditions within paganism, nor primarily in its religious beliefs. He sees paganism rather as a unified whole, and more as a way of life (ἀνας τροφή) than as a belief system. As a way of life, it stands in every respect contrary to the way of life required of the Christian communities in Rome and Asia Minor (cf. vv 14–15; 2:11–12; 4:2–5), and in fact constitutes a mortal threat to those communities. By linking μάταιος to πατροπαράδοτος Peter makes the point that the “former life not only is a state of ignorance (1:14) and debauchery (4:2f.) but even itsgreatness, in which they had rejoiced, is null and void” (van Unnik, 141; cf. Paul’s attitude in Phil 3:3–7 towardthe Jewish traditions in which he was raised). J. Ramsey Michaels, vol. 49, Word Biblical Commentary : 1 Peter, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 63-65.

The specific content of the vain traditions are found in 1 Peter 4:3-5.

Titus 2:14:

Redeem us from all lawlessness

                1 John 3:4:  all sin is lawlessness.

14. Who gave himself for us This isanother argument of exhortation, drawn from the design or effect of the death of Christ, who offered himself for us, that he might redeem us from the bondage of sin, and purchase us to himself as his heritage. His grace, therefore, necessarily brings along with it “newness of life,” (Romans 6:4,) because they who still are the slaves of sin make void the blessing of redemption; but now we are released from the bondage of sin, in order that we may serve the righteousness of God; and, therefore, he immediately added, — John Calvin, Calvin’s Commentaries: Titus, electronic ed., Logos Library System; Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Tt 2:14.

The ἵνα clause indicates with two verbs and a concluding phrase the purpose or intended result of Jesus’ giving of himself. The first intended result is “that he might redeem us from every lawless deed.” λυτρόω** (middle here and in Lk. 24:21; passive in 1 Pet. 1:18) means here “set free, redeem, rescue.” F. Büchsel (TDNT IV, 350f.) thinks that here the idea of ransom is present (as in 1 Pet. 1:18) because the previous words refer to the “ransom” saying of Jesus (Mt. 20:28 par. Mk. 10:45). ἡμᾶς, “us,” refers as before (vv. 12, 13, 14a) to those who know Jesus as Savior. Jesus’ self-giving for “us” is effective and thereby he redeems “us.”

ἀπὸ πάσης ἀνομίας, “from every lawless deed,” with λυτρόω may reflect LXX Ps. 129:8 (130:8 in English versions; αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ), Ezk. 37:23 (ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν), or more likely a combination of the two (see below). By rendering ἀπό and the verb “to set us free from,” the NEB has caught the meaning well. Singular attributive πάσης with no article includes “everything belonging, in kind, to the class designated by the noun,” and thus nothing is excluded. ἀνομία means in its ethical sense, as here, “against the law,” so that Christ by his death sets us free from all deeds done against or in opposition to God’s law (cf. 1 Jn. 3:4). Christ liberates us from control by every kind of sin.

The second intended result is that Christ might “purify for himself a people for his own possession, zealous for good works.” George W. Knight, The Pastoral Epistles : A Commentary on the Greek Text (Grand Rapids, Mich.; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 327-28.

2:14 Having referred to Jesus Christ as our Savior in v. 13, Paul now described him as the one “who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.” The main components of this statement echo many of the themes Jesus himself taught concerning his own death, especially those found in the ransom saying of Mark 10:45. The voluntary nature of his death is emphasized by the words “gave himself” (edōken heauton).42 The fact that his death was for the benefit of sinners is contained in the words “for us” (hyper hēmōn). Whereas hyper may technically signify on behalf of, the parallelism of this phrase to that in Mark 10:45, which uses anti meaning in place of, certainly suggests the substitutionary nature of Jesus’ self-sacrifice.43 Paul stated that the purpose of Jesus’ self-sacrifice is twofold: redemption and purification.

Redemption is expressed in terms of ransom (cf. 1 Tim 2:6). Verbally, this echoes Mark 10:45 and closely parallels Ps 130:8, “He himself will redeem Israel … from all their sins” (Ps 129:8 in LXX, lytrōsetai … ek pasōn tōn anomiōn auton). This ransom payment delivers humanity “from all wickedness.” This phrase suggests deliverance from both the power of sin (cf. Rom 6:17–18, 22) and the penalty of sin (cf. Rom 6:23; 8:1).

Purification is the second purpose stated for Christ’s redeeming self-sacrifice. He “gave himself for us … to purify for himself a people that are his very own.” The term rendered “purify” (katharisē, to cleanse) echoes Ezek 37:23 (LXX) and suggests the cleansing by the “blood of the covenant” which was central to Old Testament religion (Exod 24:6–8) as well as the “blood of the new covenant” (Luke 22:20) shed by Jesus Christ for redemption and cleansing (Heb 9:12–14; 1 John 1:7). Just as redemption and cleansing made Israel a “treasured possession” (laos periousios, Exod 19:5, LXX), so by his sacrifice Christ purchased those for whom he died with the result that they are “a people that are his very own” (laon periousion). Finally, Christ’s own people will be characterized as “eager to do what is good.” Paul’s use of the noun “eager” (zēlōtēn) suggests the intensity with which Christians should pursue “doing what is good.” What Paul had in mind when he referred to “do[ing] what is good” may be understood from his other writings (cf. Rom 12:9–21; 1 Cor 13; Gal 5:13–26; Eph 4:1–3, 25–32; Phil 2:1–15; Col 3:8–17).

Thomas D. Lea and Hayne P. Griffin, vol. 34, 1, 2 Timothy, Titus, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 314-15.

Translation 1 Clement 1.3

29 Thursday Mar 2012

Posted by in 1 Clement, 1 Peter, Greek, Hebrews, Titus

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1 Clement 1.3:

ἀπροσωπολήμπτως γὰρ πάντα ἐποιεῖτε, καὶ τοῖς νομίμοις *. τοῦ Θεοῦ ἐπορεύεσθε, ὑποτασσόμενοι τοῖς ἡγουμένοις ὑμῶν καὶ τιμὴν τὴν καθήκουσαν ἀπονέμοντες τοῖς παρ ὑμῖν πρεσβυτέροις· νέοις τε μέτρια καὶ σεμνὰ νοεῖν ἐπετρέπετε· γυναιξίν τε ἐν ἀμώμῳ καὶ σεμνῇ καὶ ἁγνῇ συνειδήσει πάντα ἐπιτελεῖν παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν· ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας τὰ κατὰ τὸν οἰκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε, πάνυ σωφρονούσας.

For you have been doing all things without partiality, according to what God commands; subjecting yourselves to your elders, showing honor to the elders appointed over you; instructing the young men to think what is fitting and reverent; you charged the women to fulfill all things with a blameless, reverent, pure conscience, showing their own husbands the love which is fitting: you taught them to work in their home according to rule of obedience with reverence and all sobriety.

Notes:

“You have been doing”: imperfect, to do. The tense refers to an act which went on the past. The relationship to the present is unclear as of this point in the letter. Something has plainly happened with which the writer contrasts the past – when this always took place.  The force seems to be that such action was common in the past, an iterative imperfect (Wallace, 546).

“Leaders” this particular word is used in the NT only at Luke 22:26 Hebrews 13:7 & 17: “Futhermore, hegoumenoi is used in the sense of church leaders only by Luke and Hebrews” (Allen, Lukan Authorship of Hebrews,  25).  This is another point of contact between 1 Clement and Hebrews. If Allen is correct, then the contact with not merely with Hebrews but even perhaps with Luke.

“Elders”: while the words is merely old men, in this context the theological term seems appropriate in that it comes in close proximity to “leaders” which Hebrews uses as a term for a church leader.

“Young men”: this shows connection to 1 Peter. The quick movement from church order, church leaders and young men in the church takes place in 1 Peter 5:1-5.

There may be a reference here to 1 Timothy 3 and the instructions for church leaders. The word “reverence” appears in that passage.  The closest connection would be the combination of women and “reverence” in 1Timothy 3:11.

A closer connection would be Titus 2:2-6:

Older men/elders are told to be “reverent” (“semnos”). The parallel between Titus 2:4-5 contains multiple parallel ideas: (1) and “worker at home”, the strongest connection between the passages (seeing that it is the rarest word; (2) sobriety/sound thinking (this is a key word in 1 Peter, also); (3) purity; (4) reverence; (5) training/teaching [however the words are different];); (6) love of husband (different word).

“Rule of obedience”  this phrase has a Pauline flavor: the word for rule is used only by Paul in the NT. Obedience appears in 1 Tim. 2:11 & 3:4.

This sentence sets up the problem discussed in the remainder of the letter, to wit, the lack of subjection within the church.

* Clem. Alex.: τοῖς νόμοις AC in lege S

The Factious Man

24 Saturday Mar 2012

Posted by in Matthew, Titus

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Proverbs 22:10:

Drive out a scoffer, and strife will go out, and quarreling and abuse will cease.

Titus 3:9-11:

9 But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless.
10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him,
11 knowing that such a person is warped and sinful; he is self-condemned.

Side note: The procedure for dealing with the factious man differs from the procedure of Matthew 18.