GOD'S WORD® Translation (©1995)
They claim to know God, but they deny him by what they do. They are detestable, disobedient, and unfit to do anything good.

King James Bible
They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

Douay-Rheims Bible
They profess that they know God: but in their works they deny him; being abominable, and incredulous, and to every good work reprobate.

Darby Bible Translation
They profess to know God, but in works deny him, being abominable, and disobedient, and found worthless as to every good work.

English Revised Version
They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.

Webster's Bible Translation
They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate.

Weymouth New Testament
They profess to know God; but in their actions they disown Him, and are detestable and disobedient men, and for any good work are utterly useless.

World English Bible
They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work.

Young's Literal Translation
God they profess to know, and in the works they deny Him, being abominable, and disobedient, and unto every good work disapproved.

Cross References

Proverbs 30:12 There is a kind who is pure in his own eyes, Yet is not washed from his filthiness.

Isaiah 58:2 "Yet they seek Me day by day and delight to know My ways, As a nation that has done righteousness And has not forsaken the ordinance of their God. They ask Me for just decisions, They delight in the nearness of God.

Isaiah 59:13 Transgressing and denying the LORD, And turning away from our God, Speaking oppression and revolt, Conceiving in and uttering from the heart lying words.

Jeremiah 5:2 "And although they say, 'As the LORD lives,' Surely they swear falsely."

Jeremiah 12:2 You have planted them, they have also taken root; They grow, they have even produced fruit. You are near to their lips But far from their mind.

Hosea 8:2 They cry out to Me, "My God, we of Israel know You!"

1 Timothy 5:8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.

2 Timothy 3:8 Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith.

2 Timothy 3:17 so that the man of God may be adequate, equipped for every good work.

Titus 3:1 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed,

Titus 3:3 For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.

1 John 2:4 The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him;

Jude 1:4 For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.

Revelation 21:8 "But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 6-16

The apostle here gives Titus directions about ordination, showing whom he should ordain, and whom not.

I. Of those whom he should ordain. He points out their qualifications and virtues; such as respect their life and manners, and such as relate to their doctrine: the former in the sixth, seventh, and eighth verses, and the latter in the ninth.

1. Their qualifications respecting their life and manners are,

(1.) More general: If any be blameless; not absolutely without fault, so none are, for there is none that liveth and sinneth not; nor altogether unblamed, this is rare and difficult. Christ himself and his apostles were blamed, though not worthy of it. In Christ thee was certainly nothing blamable; and his apostles were not such as their enemies charged them to be. But the meaning is, He must be one who lies not under an ill character; but rather must have good report, even from those that are without; not grossly or scandalously guilty, so as would bring reproach upon the holy function; he must not be such a one.

(2.) More particularly.

[1.] There is his relative character. In his own person, he must be of conjugal chastity: The husband of one wife. The church of Rome says the husband of no wife, but from the beginning it was not so; marriage is an ordinance from which no profession nor calling is a bar. 1 Co. 9:5, Have I not power, says Paul, to lead about a sister, a wife, as well as other apostles? Forbidding to marry is one of the erroneous doctrines of the antichristian church, 1 Tim. 4:3. Not that ministers must be married; this is not meant; but the husband of one wife may be either not having divorced his wife and married another (as was too common among those of the circumcision, even for slight causes), or the husband of one wife, that is, at one and the same time, no bigamist; not that he might not be married to more than one wife successively, but, being married, he must have but one wife at once, not two or more, according to the too common sinful practice of those times, by a perverse imitation of the patriarchs, from which evil custom our Lord taught a reformation. Polygamy is scandalous in any, as also having a harlot or concubine with his lawful wife; such sin, or any wanton libidinous demeanour, must be very remote from such as would enter into so sacred a function. And, as to his children, having faithful children, obedient and good, brought up in the true Christian faith, and living according to it, at least as far as the endeavours of the parents can avail. It is for the honour of ministers that their children be faithful and pious, and such as become their religion. Not accused of riot, nor unruly, not justly so accused, as having given ground and occasion for it, for otherwise the most innocent may be falsely so charged; they must look to it therefore that there be no colour for such censure. Children so faithful, and obedient, and temperate, will be a good sign of faithfulness and diligence in the parent who has so educated and instructed them; and, from his faithfulness in the less, there may be encouragement to commit to him the greater, the rule and government of the church of God. The ground of this qualification is shown from the nature of his office (v. 7): For a bishop must be blameless, as the steward of God. Those before termed presbyters, or elders, are in this verse styled bishops; and such they were, having no ordinary fixed and standing officers above them. Titus's business here, it is plain, was but occasional, and his stay short, as was before noted. Having ordained elders, and settled in their due form, he went and left all (for aught that appears in scripture) in the hands of those elders whom the apostle here calls bishops and stewards of God. We read not in the sacred writings of any successor he had in Crete; but to those elders or bishops was committed the full charge of feeding, ruling, and watching over their flock; they wanted not any powers necessary for carrying on religion and the ministry of it among them, and committing it down to succeeding ages. Now, being such bishops and overseers of the flock, who were to be examples to them, and God's stewards to take care of the affairs of his house, to provide for and dispense to them things needful, there is great reason that their character should be clear and good, that they should be blameless. How else could it be but that religion must suffer, their work be hindered, and souls prejudiced and endangered, whom they were set to save? These are the relative qualifications with the ground of them.

[2.] The more absolute ones are expressed, First, Negatively, showing what an elder or bishop must not be: Not self-willed. The prohibition is of large extent, excluding self-opinion, or overweening conceit of parts and abilities, and abounding in one's own sense,-self-love, and self-seeking, making self the centre of all,-also self-confidence and trust, and self-pleasing, little regarding or setting by others,-being proud, stubborn, froward, inflexible, set on one's own will and way, or churlish as Nabal: such is the sense expositors have affixed to the term. A great honour it is to a minister not to be thus affected, to be ready to ask and to take advice, to be ready to defer as much as reasonably may be to the mind and will of others, becoming all things to all men, that they may gain some. Not soon angry, meµ orgilon, not one of a hasty angry temper, soon and easily provoked and inflamed. How unfit are those to govern a church who cannot govern themselves, or their own turbulent and unruly passions! The minister must be meek and gentle, and patient towards all men. Not given to wine; thee is no greater reproach on a minister than to be a wine-bibber, one who loves it, and gives himself undue liberty this way who continues at the wine or strong drink till it inflames him. Seasonable and moderate use of this, as of the other good creatures of God, is not unlawful. Use a little wine for thy stomach's sake, and thine often infirmities, said Paul to Timothy, 1 Tim. 5:23. But excess therein is shameful in all, especially in a minister. Wine takes away the heart, turns the man into a brute: here most proper is that exhortation of the apostle (Eph. 5:18), Be not drunk with wine, wherein is excess; but be filled with the Spirit. Here is no exceeding, but in the former too easily there may: take heed therefore of going too near the brink. No striker, in any quarrelsome or contentious manner, not injuriously nor out of revenge, with cruelty or unnecessary roughness. Not given to filthy lucre; not greedy of it (as 1 Tim. 3:3), whereby is not meant refusing a just return for their labours, in order to their necessary support and comfort; but not making gain their first or chief end, not entering into the ministry nor managing it with base worldly views. Nothing is more unbecoming a minister, who is to direct his own and others' eyes to another world, than to be too intent upon this. It is called filthy lucre, from its defiling the soul that inordinately affects or greedily looks after it, as if it were any otherwise desirable than for the good and lawful uses of it. Thus of the negative part of the bishop's character. But, Secondly, Positively: he must be (v. 8) a lover of hospitality, as an evidence that he is not given to filthy lucre, but is willing to use what he has to the best purposes, not laying up for himself, so as to hinder charitable laying out for the good of others; receiving and entertaining strangers (as the word imports), a great and necessary office of love, especially in those times of affliction and distress, when Christians were made to fly and wander for safety from persecution and enemies, or in travelling to and fro where there were not such public houses for reception as in our days, nor, it may be, had many poor saints sufficiency of their own for such uses-then to receive and entertain them was good and pleasing to God. And such a spirit and practice, according to ability and occasion, are very becoming such as should be examples of good works. A lover of good men, or of good things; ministers should be exemplary in both; this will evince their open piety, and likeness to God and their Master Jesus Christ: Do good to all, but especially to those of the household of faith, those who are the excellent of the earth, in whom should be all our delight. Sober, or prudent, as the word signifies; a needful grace in a minister both for his ministerial and personal carriage and management. He should be a wise steward, and one who is not rash, or foolish, or heady; but who can govern well his passions and affections. Just in things belonging to civil life, and moral righteousness, and equity in dealings, giving to all their due. Holy, in what concerns religion; one who reverences and worships God, and is of a spiritual and heavenly conversation. Temperate; it comes from a word that signifies strength, and denotes one who has power over his appetite and affections, or, in things lawful, can, for good ends, restrain and hold them in. Nothing is more becoming a minister than such things as these, sobriety, temperance, justice, and holiness-sober in respect of himself, just and righteous towards all men, and holy towards God. And thus of the qualifications respecting the minister's life and manners, relative and absolute, negative and positive, what he must not, and what he must, be and do.

2. As to doctrine,

(1.) Here is his duty: Holding fast the faithful word, as he has been taught, keeping close to the doctrine of Christ, the word of his grace, adhering thereto according to the instructions he has received-holding it fast in his own belief and profession, and in teaching others. Observe, [1.] The word of God, revealed in the scripture, is a true and infallible word; the word of him that is the amen, the true and faithful witness, and whose Spirit guided the penmen of it. Holy men of God spoke as they were moved by the Holy Ghost. [2.] Ministers must hold fast, and hold forth, the faithful word in their teaching and life. I have kept the faith, was Paul's comfort (2 Tim. 4:7), and not shunned to declare the whole counsel of God; there was his faithfulness, Acts 20:27.

(2.) Here is the end: That he may be able, by sound doctrine, both to exhort, and to convince the gainsayers, to persuade and draw others to the true faith, and to convince the contrary-minded. How should he do this if he himself were uncertain or unsteady, not holding fast that faithful word and sound doctrine which should be the matter of this teaching, and the means and ground of convincing those that oppose the truth? We see here summarily the great work of the ministry-to exhort those who are willing to know and do their duty, and to convince those that contradict, both which are to be done by sound doctrine, that is, in a rational instructive way, by scripture-arguments and testimonies, which are the infallible words of truth, what all may and should rest and be satisfied in and determined by. And thus of the qualifications of the elders whom Titus was to ordain.

II. The apostle's directory shows whom he should reject or avoid-men of another character, the mention of whom is brought in as a reason of the care he had recommended about the qualifications of ministers, why they should be such, and only such, as he had described. The reasons he takes both from bad teachers and hearers among them, v. 10, to the end.

1. From bad teachers. (1.) Those false teachers are described. They were unruly, headstrong and ambitious of power, refractory and untractable (as some render it), and such as would not bear nor submit themselves to the discipline and necessary order in the church, impatient of good government and of sound doctrine. And vain talkers and deceivers, conceiting themselves to be wise, but really foolish, and thence great talkers, falling into errors and mistakes, and fond of them, and studious and industrious to draw others into the same. Many such there were, especially those of the circumcision, converts as they pretended, at least, from the Jews, who yet were for mingling Judaism and Christianity together, and so making a corrupt medley. These were the false teachers. (2.) Here is the apostle's direction how to deal with them (v. 11): Their mouths must be stopped; not by outward force (Titus had no such power, nor was this the gospel method), but by confutation and conviction, showing them their error, not giving place to them even for an hour. In case of obstinacy indeed, breaking the peace of the church, and corrupting other churches, censures are to have place, the last means for recovering the faulty and preventing the hurt of many. Observe, Faithful ministers must oppose seducers in good time, that, their folly being made manifest, they may proceed no further. (3.) The reasons are given for this. [1.] From the pernicious effects of their errors: They subvert whole houses, teaching things which they ought not (namely, the necessity of circumcision, and of keeping the law of Moses, etc.), so subverting the gospel and the souls of men; not some few only, but whole families. It was unjustly charged on the apostles that they turned the world upside down; but justly on these false teachers that they drew many from the true faith to their ruin: the mouths of such should be stopped, especially considering, [2.] Their base end in what they do: For filthy lucre's sake, serving a worldly interest under pretence of religion. Love of money is the root of all evil. Most fit it is that such should be resisted, confuted, and put to shame, by sound doctrine, and reasons from the scriptures. Thus of the grounds respecting the bad teachers.

II. In reference to their people or hearers, who are described from ancient testimony given of them.

1. Here is the witness (v. 12): One of themselves, even a prophet of their own, that is, one of the Cretans, not of the Jews, Epimenides a Greek poet, likely to know and unlikely to slander them. A prophet of their own; so their poets were accounted, writers of divine oracles; these often witnessed against the vices of the people: Aratus, Epimenides, and others among the Greeks; Horace, Juvenal, and Persius, among the Latins: much smartness did they use against divers vices.

2. Here is the matter of his testimony: Kreµtes aei pseustai, kaka theµria, gasteres argai-The Cretans are always liars, evil beasts, slow bellies. Even to a proverb, they were infamous for falsehood and lying; kretizein, to play the Cretan, or to lie, is the same; and they were compared to evil beasts for their sly hurtfulness and savage nature, and called slow bellies for their laziness and sensuality, more inclined to eat than to work and live by some honest employment. Observe, Such scandalous vices as were the reproach of heathens should be far from Christians: falsehood and lying, invidious craft and cruelty, all beastly and sensual practices, with idleness and sloth, are sins condemned by the light of nature. For these were the Cretans taxed by their own poets.

3. Here is the verification of this by the apostle himself: v. 13. This witness is true, The apostle saw too much ground for that character. The temper of some nations is more inclined to some vices than others. The Cretans were too generally such as here described, slothful and ill-natured, false and perfidious, as the apostle himself vouches. And thence,

4. He instructs Titus how to deal with them: Wherefore rebuke them sharply. When Paul wrote to Timothy he bade him instruct with meekness; but now, when he writes to Titus, he bids him rebuke them sharply. The reason of the difference may be taken from the different temper of Timothy and Titus; the former might have more keenness in his disposition, and be apt to be warm in reproving, whom therefore he bids to rebuke with meekness; and the latter might be one of more mildness, therefore he quickens him, and bids him rebuke sharply. Or rather it was from the difference of the case and people: Timothy had a more polite people to deal with, and therefore he must rebuke them with meekness; and Titus had to do with those who were more rough and uncultivated, and therefore he must rebuke them sharply; their corruptions were many and gross, and committed without shame or modesty, and therefore should be dealt with accordingly. There must in reproving be a distinguishing between sins and sins; some are more gross and heinous in their nature, or in the manner of their commission, with openness and boldness, to the greater dishonour of God and danger and hurt to men: and between sinners and sinners; some are of a more tender and tractable temper, apter to be wrought on by gentleness, and to be sunk and discouraged by too much roughness and severity; others are more hardy and stubborn, and need more cutting language to beget in them remorse and shame. Wisdom therefore is requisite to temper and manage reproofs aright, as may be most likely to do good. Jude 22, 23, Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. The Cretans' sins and corruptions were many, great, and habitual; therefore they must be rebuked sharply. But that such direction might not be misconstrued,

5. Here is the end of it noted: That they may be sound in the faith (v. 14), not giving heed to Jewish fables, and commandments of men, that turn from the truth; that is, that they may be and show themselves truly and effectually changed from such evil tempers and manners as those Cretans in their natural state lived in, and may not adhere to nor regard (as some who were converted might be too ready to do) the Jewish traditions and the superstitions of the Pharisees, which would be apt to make them disrelish the gospel, and the sound and wholesome truths of it. Observe, (1.) The sharpest reproofs must aim at the good of the reproved: they must not be of malice, nor hatred, nor ill-will, but of love; not to gratify pride, passion, nor any evil affection in the reprover, but to reclaim and reform the erroneous and the guilty. (2.) Soundness in the faith is most desirable and necessary. This is the soul's health and vigour, pleasing to God, comfortable to the Christian, and what makes ready to be cheerful and constant in duty. (3.) A special means to soundness in the faith is to turn away the ear from fables and the fancies of men (1 Tim. 1:4): Neither give heed to fables and endless genealogies, that minister questions rather than godly edifying, which is in faith. So ch. 4:7, Refuse profane and old wives' fables, and exercise thyself rather to godliness. Fancies and devices of men in the worship of God are contrary to truth and piety. Jewish ceremonies and rites, that were at first divine appointments, the substance having come and their season and use being over, are now but unwarranted commands of men, which not only stand not with, but turn from, the truth, the pure gospel truth and spiritual worship, set up by Christ instead of that bodily service under the law. (4.) A fearful judgment it is to be turned away from the truth, to leave Christ for Moses, the spiritual worship of the gospel for the carnal ordinances of the law, or the true divine institutions and precepts for human inventions and appointments. Who hath bewitched you (said Paul to the Galatians, ch. 3:1, 3) that you should not obey the truth? Having begun in the Spirit, are you made perfect by the flesh? Thus having shown the end of sharply reproving the corrupt and vicious Cretans, that they might be sound in the faith, and not heed Jewish fables and commands of men,

6. He gives the reasons of this, from the liberty we have by the gospel from legal observances, and the evil and mischief of a Jewish spirit under the Christian dispensation in the last two verses. To good Christians that are sound in the faith and thereby purified all things are pure. Meats and drinks, and such things as were forbidden under the law (the observances of which some still maintain), in these there is now no such distinction, all are pure (lawful and free in their use), but to those that are defiled and unbelieving nothing is pure; things lawful and good they abuse and turn to sin; they suck poison out of that from which others draw sweetness; their mind and conscience, those leading faculties, being defiled, a taint is communicated to all they do. The sacrifice of the wicked is an abomination to the Lord, Prov. 15:8. And ch. 21:4, The ploughing of the wicked is sin, not in itself, but as done by him; the carnality of the mind and heart mars all the labour of the hand.

Objection. But are not these judaizers (as you call them) men who profess religion, and speak well of God, and Christ, and righteousness of life, and should they be so severely taxed? Answer, They profess that they know God; but in works they deny him, being abominable, and disobedient, and to every good work reprobate, v. 16. There are many who in word and tongue profess to know God, and yet in their lives and conversations deny and reject him; their practice is a contradiction to their profession. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: with their mouth they show much love, but their heart goeth after their covetousness, Eze. 33:31. Being abominable, and disobedient, and to every good work reprobate. The apostle, instructing Titus to rebuke sharply, does himself rebuke sharply; he gives them very hard words, yet doubtless no harder than their case warranted and their need required. Being abominable-bdelyktoi, deserving that God and good men should turn away their eyes from them as nauseous and offensive. And disobedient-apeitheis, unpersuadable and unbelieving. They might do divers things; but it was not the obedience of faith, nor what was commanded, or short of the command. To every good work reprobate, without skill or judgment to do any thing aright. See the miserable condition of hypocrites, such as have a form of godliness, but without the power; yet let us not be so ready to fix this charge on others as careful that it agree not to ourselves, that there be not in us an evil heart of unbelief, in departing from the living God; but that we be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God, Phil. 1:10, 11.

Calvin's Commentary

13. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

13. testimonium hoc verum est quam ob causam increpa illos dure ut sani sint in fide

14. Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

14. non intendentes iudaicis fabulis et mandatis hominum aversantium se a veritate

15. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

15. omnia munda mundis coinquinatis autem et infidelibus nihil mundum sed inquinatae sunt eorum et mens et conscientia

16. They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

16. confitentur se nosse Deum factis autem negant cum sunt abominati et incredibiles et ad omne opus bonum reprobi

13. This testimony is true. [230] How worthiness soever the witness may have been, [231] yet the truth which has been spoken by him is acknowledged by Paul. The inhabitants of Crete, of whom he speaks with such sharpness were undoubtedly very wicked. The Apostle, who is wont to reprove mildly those who deserved to be treated with extreme severity, would never have spoken so harshly of the Cretans, if he had not been moved by very strong reasons. What term more reproachful than these opprobrious epithets can be imagined; that they were "lazy, devoted to the belly, destitute of truth, evil beasts?" Nor are these vices charged against one or a few persons, but he condemns the whole nation.

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Alphabetical: actions and any anything are being but by claim deed deeds deny detestable disobedient doing for God good him know profess their They to unfit worthless

Bible Browser

The Pure in Heart
TITUS i. 15. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure: but even their mind and conscience is defiled. This seems at first a strange and startling saying: but it is a true one; and the more we think over it, the more we shall find it true. All things are pure in themselves; good in themselves; because God made them. Is it not written, 'God saw all that he had made, and behold, it was very good?' Therefore St. Paul says, that all things …
Charles Kingsley—The Good News of God

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Conscience be a Power?
Objection 1: It would seem that conscience is a power; for Origen says [*Commentary on Rom. 2:15] that "conscience is a correcting and guiding spirit accompanying the soul, by which it is led away from evil and made to cling to good." But in the soul, spirit designates a power---either the mind itself, according to the text (Eph. 4:13), "Be ye renewed in the spirit of your mind"---or the imagination, whence imaginary vision is called spiritual, as Augustine says (Gen. ad lit. xii, 7,24). Therefore …
Saint Thomas Aquinas—Summa Theologica

Whether Irregularity Attaches to Bigamy?
Objection 1: It would seem that irregularity is not attached to the bigamy that consists in having two wives successively. For multitude and unity are consequent upon being. Since then non-being does not cause plurality, a man who has two wives successively, the one in being, the other in non-being, does not thereby become the husband of more than one wife, so as to be debarred, according to the Apostle (1 Tim. 3:2; Titus 1:6), from the episcopate. Objection 2: Further, a man who commits fornication …
Saint Thomas Aquinas—Summa Theologica

Whether Sacred Doctrine is a Matter of Argument?
Objection 1: It seems this doctrine is not a matter of argument. For Ambrose says (De Fide 1): "Put arguments aside where faith is sought." But in this doctrine, faith especially is sought: "But these things are written that you may believe" (Jn. 20:31). Therefore sacred doctrine is not a matter of argument. Objection 2: Further, if it is a matter of argument, the argument is either from authority or from reason. If it is from authority, it seems unbefitting its dignity, for the proof from authority …
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Order Should be Established for the Purpose of Study?
Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15,16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters. Objection 2: Further, that which is a source of dissent is unbecoming …
Saint Thomas Aquinas—Summa Theologica

Whether all Ecclesiastical Prelates are in the State of Perfection?
Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors …
Saint Thomas Aquinas—Summa Theologica

Whether He that is Appointed to the Episcopate Ought to be Better than Others?
Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving God the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others. Objection 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling …
Saint Thomas Aquinas—Summa Theologica

Whether Chastity is a Distinct virtue from Abstinence?
Objection 1: It would seem that chastity is not a distinct virtue from abstinence. Because where the matter is generically the same, one virtue suffices. Now it would seem that things pertaining to the same sense are of one genus. Therefore, since pleasures of the palate which are the matter of abstinence, and venereal pleasures which are the matter of chastity, pertain to the touch, it seems that chastity is not a distinct virtue from abstinence. Objection 2: Further, the Philosopher (Ethic. iii, …
Saint Thomas Aquinas—Summa Theologica

Epistle xv. To George, Presbyter.
To George, Presbyter. Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of …
Andrew Lee et al—Sermons on Various Important Subjects

Evil Habits and Injurious Indulgences.
The Word of the Lord may not denominate in plain terms every particular sin and evil practise man may engage in; however there are general terms and principles of righteousness that prohibit and condemn every possible sinful act man may perform. The words card-parties, picnics, fairs, shows and theaters are not found in the writings of the apostles; however indulgence in these is "revelry," "living in pleasure," "rioting" and worldliness, of which the Scriptures say the participants do not love God …
Charles Ebert Orr—The Gospel Day

The Time of the Evening.
The morning was of 270 years' duration. The first form of the apostasy lasted, as we have shown, 1260 years, bringing us to the Lutheran reformation in 1530. Now when we ascertain the duration of the second beast power we will know the time the sun, moon and stars reappear in the evening. One especial text that gives us information on this subject is found in Revelation. In speaking of the two witnesses the Revelator says: "And they that dwell upon the earth shall rejoice over them, and make merry, …
Charles Ebert Orr—The Gospel Day

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and …
Henry T. Sell—Bible Studies in the Life of Paul

Whether Sacred Doctrine Proceeds by Argument
Whether Sacred Doctrine Proceeds by Argument We proceed to the eighth article thus: 1. It seems that sacred doctrine does not proceed by argument. For Ambrose says: "where faith is sought, eschew arguments" (De Fid. Cath.), and it is especially faith that is sought in this doctrine. As it is said in John 20:31: "these are written, that ye might believe." It follows that sacred doctrine does not proceed by argument. 2. Again, if sacred doctrine proceeded by argument, it would argue either on the ground …
Aquinas—Nature and Grace

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is …
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is …
Saint Thomas Aquinas—Summa Theologica

Whether Faith Alone is the Cause of Martyrdom?
Objection 1: It seems that faith alone is the cause of martyrdom. For it is written (1 Pet. 4:15,16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer. Objection 2: Further, a martyr is a kind of witness. But witness …
Saint Thomas Aquinas—Summa Theologica

Loving Greetings
'Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2. Grace to you and peace from God our Father and the Lord Jesus Christ. 3. I thank my God upon all my remembrance of you, 4. Always in every supplication of mine on behalf of you all making my supplication with joy, 5. For your fellowship in furtherance of the gospel from the first day until now; 6. Being confident of this very thing that He which began a good work …
Alexander Maclaren—Expositions of Holy Scripture

"For what the Law could not Do, in that it was Weak Though the Flesh, God Sending his Own Son,"
Rom. viii. 3.--"For what the law could not do, in that it was weak though the flesh, God sending his own Son," &c. Of all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son to become man; and so it requires the exactest attention in us. Let us gather our spirits to consider of this mystery,--not to pry into the secrets of it curiously, as if we had no more to do but to satisfy our understandings; but rather that we may see what this concerns …
Hugh Binning—The Works of the Rev. Hugh Binning

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because …
J. W. McGarvey—The Four-Fold Gospel

St. Ignatius (Ad 116)
When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things belonging to the kingdom of God (Acts i. 2f). Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled, …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Exhortation to Workers and Ministers
In conclusion I feel that the Lord would be pleased for me to say a few words for the encouragement of young ministers and workers. In my work in the ministry I have come through many varied experiences that, I trust, will be helpful to you in the trials through which you will have to pass before you get settled in the Lord's work. The first difficulty met by most young ministers and workers is in regard to their call. Unless the call be clear and definite, they are likely to be in some doubt as …
Mary Cole—Trials and Triumphs of Faith