THE ITINERANTS' CLUB.

PAUL'S ADVICE TO TITUS (Continued)—Titus ii, 7–10.

THIS epistle does not yield as readily to analysis as some of Paul's other writings, but yet there is an order running through it that is very apparent. He has already instructed Titus as to his duties to aged men, aged women, young women, and young men. He insists that the preacher must be an example as well as an instructor. His language is, "in all things showing thyself a pattern of good works," or, as the Revisers put it, "an ensample of good works." But example is not sufficient. His teaching is to be correct, and so he affirms that in doctrine Titus must show "uncorruptness, gravity, and sincerity." Whence this corruptness comes is not indicated. It may come from the tendency of false teachers to lead astray the people of God. In contrast to this he would urge purity of doctrine, that is, teaching in accordance with the exact truth as revealed by Christ himself and his apostles. The doctrine which he teaches is to be regarded as important, and therefore he places it side by side with his example. Example and teaching are handmaids that must always connect themselves in the faithful minister's thought, and hence he urges it upon Titus. There must be also in connection with uncorruptness gravity, that is, dignity of demeanor, and sincerity. These three elements are followed by a statement that he must be a person of sound speech. This probably refers not so much to the substance of his teaching as to the general healthfulness of it. There is healthy and unhealthy speech; there is wise and unwise speech. His mode of address must be such as "cannot be condemned," that is, will stand the test of gainsayers. He gives further a reason for this, namely, that the person opposed to his doctrine may be ashamed of himself because he is opposing that which must be recognized as healthy in its character and in its influence. The exhortation which was given to Titus was similar to that which Paul gave to Timothy (1 Tim. iv, 12, 13): "Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine." In the Epistle to Timothy the statement is more full, but the general thought is the same.

The apostle now returns to urge upon Titus his duty in regard to a class which must not be overlooked, and which formed a large part of the population, namely, slaves. He here exhorts them "to be obedient unto their own masters, and to please them well in all things; not answering again," or, as the Revisers write it, "not gainsaying." They are not to purloin from their masters, but to be faithful in everything. These are familiar utterances of the apostle, and the reason given is exceedingly beautiful-"that they may adorn the doctrine of God our Saviour in all things." The apostle immediately connects this thought with a reason of great significance in the Gospel, namely, "For the grace of God

which bringeth salvation hath appeared to all men." This includes slaves, and as his grace has appeared to them it is their duty to act in accordance with it, and he makes the application to all men, including himself, "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ."

The homiletic value of this passage of Scripture is alike applicable to Titus as a pastor and the people to whom he was called to minister. He has just instructed Titus as to his duty to young men: "Young men likewise exhort to be sober-minded;" and the apostle follows it at once with an appeal to Titus as to personal example. Youth needs more than precept; it needs practice. Even a pastor may destroy the value of the most truthful words by a life out of harmony with his own teachings. The word here rendered "ensample" is TÚTOV, which is more than a mere outline. It is intended to express a character corresponding to his own teachings. Here the passage addresses itself with especial emphasis to young preachers. The people are ever disposed to hear with favor a young preacher. There is a vigor, a freshness of thought and style, that arrests attention, but he must be especially careful that his own life be in harmony with his teachings. It is quite common for people to raise the question. Such an example is of great value, especially in young people's societies. The preacher should remember that he is always the pastor, and that his conduct is narrowly watched, though perhaps unconsciously on their part and on his, by the people with whom he mingles. John Summerfield was a remarkable young Methodist evangelist whose name was a familiar one more than a third of a century ago. Another distinguished young minister was Robert Murray McCheyne, of Scotland. They both exerted a powerful influence, but no study of their sermons will account for it. Their influence is to be connected with the power of their example.

The text gives a description of the character of the discourses which are to be delivered, namely, "sound speech, that cannot be condemned." This would involve two elements in the proclamation of the Gospel on the part of the preacher. The first is that it be sound. That word is familiar to our modern thinking and is understood to be truth that is in harmony with the current and accepted thought on the part of the one who proclaims it. Titus is here exhorted that his doctrine shall be in harmony with the general truths of the Gospel such as were taught by Christ and his apostles. He was not to depart from the general tenor of the faith. This would not mean that there was no room for independent thought or expression, but there should be no expression that was out of harmony with the system of truth, called the Gospel, of which he was the expounder. Paul speaks of "my gospel," which afterward he expounded in his various epistles. By sound speech, then, we understand in this case doctrines which were in accordance with that system of truth which Paul taught in his epistles and with which Titus was undoubtedly familiar. Sound speech must also be "so well considered

and judicially applied as to give no undue advantage to opponents." The preacher, therefore, should not speak rashly.

We may further note in this passage a peculiar statement with regard to servants-that they were to avoid doing the things which were wrong in the positions they occupied, "showing all good fidelity," in order that they might adorn the doctrine of God our Saviour in all things." Here we may note two points of much significance. The one that the doctrine of God may be adorned or glorified by his people. God is in the nature of the case the sum of all greatness, of all holiness, and of all truth. It would seem that he was so perfect that nothing could be added to him, but we are here taught that we may adorn the doctrine of God, that is, it is possible to make it so appear as to make it acceptable to others. If this passage refers to choice modes of expression, vivid illuustrations, dignity of language, and everything that may make the truth more acceptable to the hearer, then we may assume that the preacher of the Gospel should not be indifferent either to the graces of rhetoric or the severity of logic. Whatever makes clear and enforces the truth is worthy of adoption by the preacher of the Gospel. If this passage refers to conduct principally, then we may note that by the action of God's people they may adorn the doctrine which they profess. Doctrine in itself is often dry and unpleasant in the view of many, but when it is adorned, that is, expressed in beautiful living and in all the relations of life, whether among those who are Christians or those who are not, then we in a certain sense adorn the doctrine of God.

The doctrinal aspect of this passage may well arrest our attention. The doctrine is that of "our Saviour God." Here we have the source of authority in Christianity. God, who is represented here as the Saviour of all mankind, is the source of all spiritual life as well as of all doctrine. Out of his sacrifice and death comes not only forgiveness of sin, but the power to adorn the doctrine of God. This is well put by Humphrey in his commentary. His language is: "Live your creed, says Saint Paul; adorn your doctrine as indeed you well can. Work from life; let doctrine inspire duty. This is the doctrine of our Saviour God; God the Father Almighty, who made all men and hateth nothing that he made, really did come, as a past fact of history, and manifest his love by sending his only son to redeem all men; that love really does as a present fact of doctrine give us the love of his Son through his Spirit; that love really will as an equally certain fact in the future manifest the glory of his Son as God, and will give us the fullness of divine love."

We see that the eleventh verse enforces the doctrine which has just been given: "For the grace of God that bringeth salvation hath appeared to all men." These great results are the influence of his grace. We have here its marvelous power. The doctrine of salvation by grace is the most fruitful doctrine in the production of works. When men become conscious that they are sinners, that there is no merit growing out of either their characters or works such as shall justify them before God, and accept salvation as a divine gift, then they forsake sin and are enabled to adorn the "doctrine of God our Saviour in all things."

ARCHEOLOGY AND BIBLICAL RESEARCH.

HAMMURABI AND MOSES.

THE discovery of the Tel-el-Amarna tablets, a few years ago, gave a rude shock to the Kuenen-Wellhausen theory of Old Testament criticism. The very pillars on which this school had built its Pentateuchal structure commenced then to totter. The possibility of the production of the five books of Moses could no longer be denied on purely literary grounds, for the tablets revealed beyond controversy that there was a high degree of culture, religious and secular, over a vast territory extending from the Nile through Syria, portions of Asia Minor, to and beyond the Euphrates. It was clearly demonstrated that Canaan itself was acquainted with writing long before Moses had appeared on the scene of action. The next step of our friends the radical critics was to admit that writing was practiced extensively before the Mosaic age, but to deny the possibility of the codification of laws on a large scale at so early an age. But, alas! the discovery of the Hammurabi Code, which no critic dates later than 2250 B. C., has spiked this particular set of guns. For here is a code, produced nearly a thousand years before the Hebrews left Egypt, which has a wonderful number of laws almost identical with those usually called Mosaic. This necessitates another move, and our friends, with Professor Friedrich Delitzsch at the head of the column, now assure us that no matter who wrote the Pentateuch, or when it was written, most of the lofty ideas therein contained have been derived from the Babylonians. In other words, there is nothing especially supernatural about the Pentateuch. It is in the main of Babylonian origin, whether it be regarded from a religious or legislative standpoint. We shall not, at this time, discuss this particular claim except to say that we are not convinced of the truth of the proposition. Instead of that, we shall call attention to the more striking agreements and differences in the codes of Moses and Hammurabi. This can be done best by parallels. The list is by no means complete, our object being to present the more striking ones. Before proceeding, it should be said that we have carefully read much of the Hammurabi literature of the last two years, and have been especially profited by the brochures of Jeremias, Winckler, Oettli, Delitzsch, and others, and that we are indebted to them for many suggestions. We take our citations, in the main, from C. H. W. John's translation, entitled The Oldest Code of Laws in the World. The chief defect of this translation is its slavish literalness. But to our parallels:

HAMMURABI.

If a man weave a spell and put a ban upon a man, and has not justified himself, he that wove the spell upon him shall be put to death.

1.

MOSES.

A man also or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones. Lev. xx, 27.