BecautJe as "a steward of God" he has fll ave responaihuitiu, both t,o Go<l and to the flock. He must be both wise and faithful in relation to the "house of God, . . . the Church of the living God" (1 Tim. iii. 15), which is entrusted to his keeping. II. THE HUSBAND OJ' IJNE WIFE. llis family relationships are of much moment, for polygamy was the established rule of heathenism. 1. This passage doe8 not make the marriage of ministers compulsory, :is it is in the case of priests in the Greek Church . . 2. It is totally inconsistent with the principle of the celibacy of ministers in thi Church of Rome. 3. It does not pr,,vent the second marriage of a minister, which is sanctioned by Scripture. (Rom. vii. 1; 1 Cor. vii. 8, 9, 39.) 4. It simply condemn, polyg111TT1y. III. THE 0ONDUCT OF BIB CHILDREN. "Having believing children, who are not accused of riot or unruly." 1. The bishop will be judged by his fumily life. The family is the nursery of the Church, and these two societies act and react upon each other reciprocally, so that a bad or weak or injudicious father can never be an efficient or respected minister. If be cannot rule bis children, bow can be rule the Church of God (1 Tim. iii. 5)? 2. His children ought to be: (1) Believers, adorning the doctrine of the gospel by purity and obedience. There must be evidence that they have been brought up in the nurture and admonition of the Lord. (2) They ought to be free from the imputation of dissoluteness. There must be no ill reports concerning pro- fligacy. (3) 'l'hey must not be unruly, that is, disobedient to parents. Those ministers would be unfit to govern the Church whose authority was disregarded by their own children. The minister's home in Crete was, therefore, to be a. pattern of order, purity, and piety. IV. NOT SELF-WILLED. The elder ought not to cherish : 1. .A self-lO'IJing spirit, which leads to the disregar,l of the rights, or claims, or feelings of others. 2. A haughty and imperious temper. One who is both obstinate and proud can have no iufluence over his flock. He ought to be humble, easy to be entreated, able to rule his own spirit, and considerate to others. V. NOT BOON ANGBY. 1. He ought to have a temper not quickly provoked by con- tradiction or evil-speaking. Many tongues will be b11sy with him, as many eyes will be watchfully turned upon his walk. 2. He ought to remember the temper of his Master, "who, when he was reviled, reviled not again." He ought to be "slow to wrath," and imitate the Divine long-suffering and patience. VI. No BP.AWLEB, The word suggests the conduct of one insolent through wine, quarrelsome and furious. The minister must not only abstain from drunkenness, but avoid the passionate folly of men carried away by this sin. VII. No STRIKER. He must never lift his hand against bis fellows. 1. H, is the peacemaker of his parish. 2. How can he restrain the violence of others if he cannot hold his own hands P VIII. NoT <lIVEN TO FILTHY LUCRE. 1. Covetousness is idolatry in a minister as well as in the members of his flock. It implies the existence of a divided heart. 2. An avaricious tempe,- is condemned by the eaximple of Christ, who, "though he was rich, became poor" tJ make many rich. 3. It is a peculiarly heinous sin to make a gain of godliness. 4. A. covetous minister will seek hia own things, not the things of Jesus Ghrist.-'!'. C.
Ver. 8.-The bishop's positive qualifications. I. BUT A LOVER OF HOSPITALITY. I. This trait was specially suitable to a time when Christians, travelling from one place to another, were in the habit of receiving: kindly entertainment from brethren. 2. This habit may bring blessing to our houses. Some have thereby " entertained angels unawares" (Heb. xiii. 2). 3. It recommends the gospel to find its ministers ready at all times lo feed the hun~ry, openin~ heart and house to the poor and needy (Luke dv. 13). 4. Yet the hospitality is not to be that of luxury or sensuality. JI. A LOVER OF GOOD. It points to a heart in sympathy with e~erything good and noble and of good report, as opposed to the corrupt tenJencies at work in Cretan society. • III. Somm. 1. The word points to the self-restraint which controls tlut passions, in .r.ccordance with the dictates of conscience, r,·ason, and the gospel of Christ. It is opposed lo the irascibility already condemned in miniater11 (nr. 7). 2. It point, to 10 THE EPISTLE TO TITUS. [on. t. 1-19.
sobriety of intellect; for the minist.er must not be led 11way by false enthuslllBm or entangled wit.h spiritual fanaticism. He is to folio\\ quietly the even tenor of 'hlB way, under the guidance of truth. IV. ,JusT. 1. Ther~ must be the fml r«-0gnition of the ri_qhts of others. 2. There mu.,t be such a management of pastoral duty that poor 11nd rich, ignorant and learned will be treawd with the most impartial fairness. 'l'here must be "no respect of persons." 3. There must be no casting of stumbling-blocks in the way of others. • 4. There must be .sincerity, uprightness, andfa,tlifulness in admonitions and counsels. V. HoLY. The minister must be true in his relations to God. I. He rejoices to be numbered with the company of the -<a_ints . . 2. His conduct must flow from a holy heart, as the ~{feet of a 11ew he,art. 3. His h(lhnes.~ must rebuke the ungodly, and make his word, like ointment poured forth. 4. If implies a separaten~s of walk, like him "who "'·as holy, harmless, undefiled, and separate lrom sinners." VI. TEMPERATE. This word points to eating and drinking, to lusts of the f!e:ib, to abstinence even from things lawful for the sake of peace and the glory of God.-'r. C.