12 teaching us, that denying the impiety and the worldly desires, soberly and righteously and piously we may live in the present age,
In the manner of men I speak, because of the weakness of your flesh, for even as ye did present your members servants to the uncleanness and to the lawlessness -- to the lawlessness, so now present your members servants to the righteousness -- to sanctification,
and all also who will to live piously in Christ Jesus shall be persecuted,
Seek ye Jehovah, while He is found, Call ye Him, while He is near, Forsake doth the wicked his way, And the man of iniquity his thoughts, And he returneth to Jehovah, and He pitieth him, And unto our God for He multiplieth to pardon.
And in My saying to the wicked: Thou surely diest, And -- he hath turned back from his sin, And hath done judgment and righteousness, (The pledge the wicked restoreth, plunder he repayeth,) In the statutes of life he hath walked, So as not to do perversity, He surely liveth -- he doth not die.
bear, therefore, fruits worthy of the reformation, and do not think to say in yourselves, A father we have -- Abraham, for I say to you, that God is able out of these stones to raise children to Abraham, and now also, the axe unto the root of the trees is laid, every tree therefore not bearing good fruit is hewn down, and to fire is cast.
Then said Jesus to his disciples, `If any one doth will to come after me, let him disown himself, and take up his cross, and follow me,
let no one despise thy youth, but a pattern become thou of those believing in word, in behaviour, in love, in spirit, in faith, in purity;
And concerning the brotherly love, ye have no need of `my' writing to you, for ye yourselves are God-taught to love one another,
for Demas forsook me, having loved the present age, and went on to Thessalonica, Crescens to Galatia, Titus to Dalmatia,
for we were once -- also we -- thoughtless, disobedient, led astray, serving desires and pleasures manifold, in malice and envy living, odious -- hating one another;
draw nigh to God, and He will draw nigh to you; cleanse hands, ye sinners! and purify hearts, ye two-souled! be exceeding afflicted, and mourn, and weep, let your laughter to mourning be turned, and the joy to heaviness; be made low before the Lord, and He shall exalt you.
as obedient children, not fashioning yourselves to the former desires in your ignorance, but according as He who did call you `is' holy, ye also, become holy in all behaviour, because it hath been written, `Become ye holy, because I am holy;' and if on the Father ye do call, who without acceptance of persons is judging according to the work of each, in fear the time of your sojourn pass ye, having known that, not with corruptible things -- silver or gold -- were ye redeemed from your foolish behaviour delivered by fathers,
Beloved, I call upon `you', as strangers and sojourners, to keep from the fleshly desires, that war against the soul, having your behaviour among the nations right, that in that which they speak against you as evil-doers, of the good works having beheld, they may glorify God in a day of inspection.
no more in the desires of men, but in the will of God, to live the rest of the time in the flesh; for sufficient to us `is' the past time of life the will of the nations to have wrought, having walked in lasciviousnesses, desires, excesses of wines, revelings, drinking-bouts, and unlawful idolatries, in which they think it strange -- your not running with them to the same excess of dissoluteness, speaking evil, who shall give an account to Him who is ready to judge living and dead,
through which to us the most great and precious promises have been given, that through these ye may become partakers of a divine nature, having escaped from the corruption in the world in desires. And this same also -- all diligence having brought in besides, superadd in your faith the worthiness, and in the worthiness the knowledge, and in the knowledge the temperance, and in the temperance the endurance, and in the endurance the piety, and in the piety the brotherly kindness, and in the brotherly kindness the love; for these things being to you and abounding, do make `you' neither inert nor unfruitful in regard to the acknowledging of our Lord Jesus Christ,
for, if having escaped from the pollutions of the world, in the acknowledging of the Lord and Saviour Jesus Christ, and by these again being entangled, they have been overcome, become to them hath the last things worse than the first, for it were better to them not to have acknowledged the way of the righteousness, than having acknowledged `it', to turn back from the holy command delivered to them, and happened to them hath that of the true similitude; `A dog did turn back upon his own vomit,' and, `A sow having bathed herself -- to rolling in mire.'
All these, then, being dissolved, what kind of persons doth it behove you to be in holy behaviours and pious acts?
Love not ye the world, nor the things in the world; if any one doth love the world, the love of the Father is not in him, because all that `is' in the world -- the desire of the flesh, and the desire of the eyes, and the ostentation of the life -- is not of the Father, but of the world, and the world doth pass away, and the desire of it, and he who is doing the will of God, he doth remain -- to the age.
and you, the anointing that ye did receive from him, in you it doth remain, and ye have no need that any one may teach you, but as the same anointing doth teach you concerning all, and is true, and is not a lie, and even as was taught you, ye shall remain in him.
Here is endurance of the saints: here `are' those keeping the commands of God, and the faith of Jesus.'
for God did not call us on uncleanness, but in sanctification;
`Whoever therefore may loose one of these commands -- the least -- and may teach men so, least he shall be called in the reign of the heavens, but whoever may do and may teach `them', he shall be called great in the reign of the heavens. `For I say to you, that if your righteousness may not abound above that of the scribes and Pharisees, ye may not enter to the reign of the heavens.
teaching them to observe all, whatever I did command you,) and lo, I am with you all the days -- till the full end of the age.'
and they were both righteous before God, going on in all the commands and righteousnesses of the Lord blameless,
and already also the axe unto the root of the trees is laid, every tree, therefore, not making good fruit is cut down, and to fire it is cast.' And the multitudes were questioning him, saying, `What, then, shall we do?' and he answering saith to them, `He having two coats -- let him impart to him having none, and he having victuals -- in like manner let him do.' And there came also tax-gatherers to be baptised, and they said unto him, `Teacher, what shall we do?' and he said unto them, `Exact no more than that directed you.'
and having found him on the other side of the sea, they said to him, `Rabbi, when hast thou come hither?'
I will no more talk much with you, for the ruler of this world doth come, and in me he hath nothing;
and in this I do exercise myself, to have a conscience void of offence toward God and men always.
and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, `For the present be going, and having got time, I will call for thee;'
we were buried together, then, with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk. For, if we have become planted together to the likeness of his death, `so' also we shall be of the rising again; this knowing, that our old man was crucified with `him', that the body of the sin may be made useless, for our no longer serving the sin;
Let not then the sin reign in your mortal body, to obey it in its desires;
for if according to the flesh ye do live, ye are about to die; and if, by the Spirit, the deeds of the body ye put to death, ye shall live;
the night did advance, and the day came nigh; let us lay aside, therefore, the works of the darkness, and let us put on the armour of the light; as in day-time, let us walk becomingly; not in revellings and drunkennesses, not in chamberings and lasciviousnesses, not in strife and emulation;
have ye not known that the unrighteous the reign of God shall not inherit? be not led astray; neither whoremongers, nor idolaters, nor adulterers, nor effeminate, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, the reign of God shall inherit. And certain of you were these! but ye were washed, but ye were sanctified, but ye were declared righteous, in the name of the Lord Jesus, and in the Spirit of our God.
Having, then, these promises, beloved, may we cleanse ourselves from every pollution of flesh and spirit, perfecting sanctification in the fear of God;
who did give himself for our sins, that he might deliver us out of the present evil age, according to the will of God even our Father,
according as He did choose us in him before the foundation of the world, for our being holy and unblemished before Him, in love,
in which once ye did walk according to the age of this world, according to the ruler of the authority of the air, of the spirit that is now working in the sons of disobedience,
ye are to put off concerning the former behaviour the old man, that is corrupt according to the desires of the deceit, and to be renewed in the spirit of your mind, and to put on the new man, which, according to God, was created in righteousness and kindness of the truth. Wherefore, putting away the lying, speak truth each with his neighbour, because we are members one of another;
in the body of his flesh through the death, to present you holy, and unblemished, and unblameable before himself,
Put to death, then, your members that `are' upon the earth -- whoredom, uncleanness, passion, evil desire, and the covetousness, which is idolatry -- because of which things cometh the anger of God upon the sons of the disobedience, in which also ye -- ye did walk once, when ye lived in them; but now put off, even ye, the whole -- anger, wrath, malice, evil-speaking, filthy talking -- out of your mouth. Lie not one to another, having put off the old man with his practices,
that they said to you, that in the last time there shall be scoffers, after their own desires of impieties going on,
Therefore, each according to his ways I judge you, O house of Israel? An affirmation of the Lord Jehovah, Turn ye back, yea, turn yourselves back, From all your transgressions, And iniquity is not to you for a stumbling-block, Cast from off you all your transgressions, By which ye have transgressed, And make to you a new heart, and a new spirit, And why do ye die, O house of Israel?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Titus 2
Commentary on Titus 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Tit 2:1-15. Directions to Titus: How to Exhort Various Classes of Believers: The Grace of God in Christ Our Grand Incentive to Live Godly.
1. But … thou—in contrast to the reprobate seducers stigmatized in Tit 1:11, 15, 16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [Calvin].
speak—without restraint: contrast Tit 1:11, "mouths … stopped."
doctrine—"instruction" or "teaching."
2. sober—Translated "vigilant," as sober men alone can be (1Ti 3:2). But "sober" here answers to "not given to wine," Tit 2:3; Tit 1:7.
grave—"dignified"; behaving with reverent propriety.
temperate—"self-restrained"; "discreet" [Alford], (Tit 1:8; 1Ti 2:9).
faith … charity [love] … patience—combined in 1Ti 6:11. "Faith, hope, charity" (1Co 13:13). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (1Co 13:7; 1Th 1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (Ro 5:3).
3. behaviour—"deportment."
as becometh holiness—"as becometh women consecrated to God" [Wahl]: being by our Christian calling priestesses unto God (Eph 5:3; 1Ti 2:10). "Observant of sacred decorum" [Bengel].
not false accusers—not slanderers: a besetting sin of some elderly women.
given to much wine—the besetting sin of the Cretans (Tit 1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (Ro 6:16; 2Pe 2:19).
teachers—in private: not in public (1Co 14:34; 1Ti 2:11, 12); influencing for good the younger women by precept and example.
4. to be sober—Greek, "self-restrained," "discreet"; the same Greek as in Tit 2:2, "temperate." (But see on Tit 2:2; compare Note, 2Ti 1:7). Alford therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.
5. keepers at home—as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pr 7:11; 1Ti 5:13).
good—kind, beneficent (Mt 20:15; Ro 5:7; 1Pe 2:18). Not churlish and niggardly, but thrifty as housewives.
obedient—rather "submissive," as the Greek is translated; (see on Eph 5:21, 22; Eph 5:24).
their own—marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18).
blasphemed—"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, 10; Ro 2:24; 1Ti 5:14; 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [Theophylact].
6. Young—Greek, "The younger men."
sober-minded—self-restrained [Alford]. "Nothing is so hard at this age as to overcome pleasures and follies" [Chrysostom].
7. In—with respect to all things.
thyself a pattern—though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.
in doctrine—in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare 2Co 11:3), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself.
gravity—dignified seriousness in setting forth the truth.
sincerity—omitted in the oldest manuscripts.
8. speech—discourse in public and private ministrations.
he that is of the contrary part—the adversary (Tit 1:9; 2Ti 2:25), whether he be heathen or Jew.
may be ashamed—put to confusion by the power of truth and innocence (compare Tit 2:5, 10; 1Ti 5:14; 6:1).
no evil thing—in our acts, or demeanor.
of you—So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.
9. servants—"slaves."
to please them well—"to give satisfaction" [Alford]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Eph 6:5, &c.; Col 3:22; 1Ti 6:1, &c.; 1Pe 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (1Co 7:20-24).
not answering again—in contradiction to the master: so the Greek, "not contradicting" [Wahl].
10. Not purloining—Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Ac 5:2, 3).
showing—manifesting in acts.
all—all possible.
good—really good; not so in mere appearance (Eph 6:5, 6; Col 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [Chrysostom]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on 1Ti 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [Theophylact]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in Tit 2:11.
11. the grace of God—God's gratuitous favor in the scheme of redemption.
hath appeared—Greek, "hath been made to appear," or "shine forth" (Isa 9:2; Lu 1:79). "hath been manifested" (Tit 3:4), after having been long hidden in the loving counsels of God (Col 1:26; 2Ti 1:9, 10). The image is illustrated in Ac 27:20. The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (1Th 5:5, 8; there is a double "appearing," that of "grace" here, that of "glory," Tit 2:13; compare Ro 13:12). Connect it not as English Version, but, "The grace … that bringeth salvation to all men hath appeared," or "been manifested" (1Ti 2:4; 4:10). Hence God is called "our Saviour" (Tit 2:10). The very name Jesus means the same.
to all—of whom he enumerated the different classes (Tit 2:2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (Tit 3:2).
12. Teaching—Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (1Co 11:32; Heb 12:6, 7). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (Tit 1:12, 16; 1Co 1:20; 3:18, 19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God.
that—Greek, "in order that"; the end of the "disciplining" is "in order that … we may live soberly," &c. This point is lost by the translation, "teaching us."
denying … lusts—(Lu 9:23). The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. Bernard, Sermon 11].
worldly lusts—The Greek article expresses, "the lusts of the world," "all worldly lusts" [Alford], (Ga 5:16; Eph 2:3; 1Jo 2:15-17; 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end.
live soberly, righteously, and godly—the positive side of the Christian character; as "denying … lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope (Tit 2:13).
13. (Php 3:20, 21).
Looking for—with constant expectation (so the Greek) and with joy (Ro 8:19). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in Lu 2:25.
that—Greek, "the."
blessed—bringing blessedness (Ro 4:7, 8).
hope—that is, object of hope (Ro 8:24; Ga 5:5; Col 1:5).
the glorious appearing—There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on Tit 2:11) of the glory." The Greek for "manifestation" is translated "brightness" in 2Th 2:8. As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come.
the great God and our Saviour Jesus—There is but one Greek article to "God" and "Saviour," which shows that both are predicated of one and the same Being. "Of Him who is at once the great God and our Saviour." Also (2) "appearing" (epiphaneia) is never by Paul predicated of God the Father (Joh 1:18; 1Ti 6:16), or even of "His glory" (as Alford explains it): it is invariably applied to Christ's coming, to which (at His first advent, compare 2Ti 1:10) the kindred verb "appeared" (epephanee), Tit 2:11, refers (1Ti 6:14; 2Ti 4:1, 8). Also (3) in the context (Tit 2:14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father in the exigencies of the context. Also (4) the expression "great God," as applied to Christ, is in accordance with the context, which refers to the glory of His appearing; just as "the true God" is predicated of Christ, 1Jo 5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. De 7:21; 10:17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through the wilderness, doubtless the Second Person in the Trinity. Believers now look for the manifestation of His glory, inasmuch as they shall share in it. Even the Socinian explanation, making "the great God" to be the Father, "our Saviour," the Son, places God and Christ on an equal relation to "the glory" of the future appearing: a fact incompatible with the notion that Christ is not divine; indeed it would be blasphemy so to couple any mere created being with God.
14. gave himself—"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."
for us—Greek, "in our behalf."
redeem us—deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants (Tit 2:9, 10):
from all iniquity—the essence of sin, namely, "transgression of the law": in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (Tit 2:11, 12).
peculiar—peculiarly His own, as Israel was of old.
zealous—in doing and promoting "good works."
15. with all authority—Translate, "authoritativeness" (compare "sharply," Tit 1:13).
Let no man despise thee—Speak with such vigor as to command respect (1Ti 4:12). Warn them with such authority that no one may think himself above (so the Greek literally) the need of admonition [Tittmann, Greek Synonyms of the New Testament].