Titus · Chapter 2

V. 1. Wholesome-Restoring and preserving spiritual health.

Verse 1. But speak thou the things] This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand.

Verses 1, 2. The apostle, having directed Titus to ordain elders in every city, and described the character and qualifications of the persons he was to invest with that office in the church; also having laid open the bad character and evil practices of the Judaizing teachers and their disciples in Crete, and ordered him to rebuke them sharply, he now proceeds to give him a short view of the duties of his office as superintendent both of the teachers and of the people in that island. But speak thou, &c. — As if he had said, Though false teachers dwell upon fables, traditions, and the commandments of men, which disorder and poison the souls of the hearers, do thou inculcate the things which become — Or agree with; sound, wholesome, salutary doctrine — Calculated to restore and preserve spiritual health; to invigorate all the faculties of the soul, and keep them in a healthy state. That the aged men be sober — Nhfaliouv, vigilant, as veteran soldiers, not to be easily surprised; grave — Or serious, as semnouv may be rendered; temperate — Or prudent, as swfronav signifies; see on Titus 1:8; sound in the faith — Sincere and steadfast in their belief of, and adherence to, all the great doctrines of the gospel; in charity — Agaph, love, to God and man; patience — A virtue particularly needful for, and becoming them.

Verse 1. But speak thou the things which become sound doctrine. Just the reverse of those men of tongue, reciting fables, instead of giving the fair illustration of truth, which “when unadorned is adorned the most.” The inferences and conclusions of a preacher ought to commend themselves to every man’s conscience in the sight of God.

1. But—Marking the contrast between the Christian laity and the gainsayers and their followers in Titus 1:10-16; and a proper continuance of the portraiture of Titus 1:5-9; that portraying the ministry, this the membership in their various classifications. Aged men and aged women, (2, 3,) young women and young men, with Titus for their type, (4-8,) are pictured as they should be, not forgetting the servants, (9, 10,) all in view of the divine future opened upon us through the dying Christ, 11-15. Speak thou—The portraiture is to be drawn by Titus’ teachings. And really Titus is directed to form the entire Cretan Church in its various cities (Titus 1:5) by his teachings; assuming that it will be done through the eldership whom he ordains. Thou in the Greek is doubly emphatic, by position and express insertion; marking a very striking contrast between Titus and the doctrinaries of the last paragraph. Sound doctrine—Healthful teaching.

V. 2. Vigilant-As veteran soldiers, not easily to be surprised. Patience-A virtue particularly needful for and becoming them. Serious-Not drolling or diverting on the brink of eternity.

Verse 2. That the aged men be sober] It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense.

For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit. “A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad.”

Verses 1, 2. The apostle, having directed Titus to ordain elders in every city, and described the character and qualifications of the persons he was to invest with that office in the church; also having laid open the bad character and evil practices of the Judaizing teachers and their disciples in Crete, and ordered him to rebuke them sharply, he now proceeds to give him a short view of the duties of his office as superintendent both of the teachers and of the people in that island. But speak thou, &c. — As if he had said, Though false teachers dwell upon fables, traditions, and the commandments of men, which disorder and poison the souls of the hearers, do thou inculcate the things which become — Or agree with; sound, wholesome, salutary doctrine — Calculated to restore and preserve spiritual health; to invigorate all the faculties of the soul, and keep them in a healthy state. That the aged men be sober — Nhfaliouv, vigilant, as veteran soldiers, not to be easily surprised; grave — Or serious, as semnouv may be rendered; temperate — Or prudent, as swfronav signifies; see on Titus 1:8; sound in the faith — Sincere and steadfast in their belief of, and adherence to, all the great doctrines of the gospel; in charity — Agaph, love, to God and man; patience — A virtue particularly needful for, and becoming them.

Ver. 2. That the aged be sober. Let them calmly review their relation to time as diminishing, and that which relates to eternity as becoming more weighty. Grave in wisdom, temperate in habit, sound in faith, doubtful of novel opinions, living in charity with all, and patiently running their race under all infirmities.

2. Sober—The opposite of all extravagance of conduct or character. Grave—The opposite of all levity. Temperate—Implying self-mastery; the well-balanced control of all our appetites and passions. After these three adjectives of moral excellence, now follow three clauses of more strictly religious quality. Sound—Spiritually healthful. The three following nouns have each the Greek article: in the faith, the love, the patience, inspired, that is, by, and belonging to, the blessed Gospel.

V. 3. In behaviour-The particulars whereof follow. As becometh holiness-Literally, observing an holy decorum. Not slanderers-Or evil-speakers.

Not given to much wine-If they use a little for their often infirmities. Teachers-Age and experience call them so to be. Let them teach good only.

Verse 3. The aged women likewise] I believe elderly women are meant, and not deaconesses.

That they be in behaviour] en katasthmati ieroprepeiv. That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within.

Not false accusers] mh diabolouv. Not devils; we have had the same expression applied in the same way, 1 Timothy 3:11, where see the note.

Not given to much wine] h oinw pollw dedoulwmenav. Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, II. vi., speaking of old women, says: cairei tw oinw h hlikia auth. At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior ætas haec erat. It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. See Clarke’s note on “1 Timothy 5:23”.

Verses 3-6. The aged women likewise — All of them in general, and not merely such as were employed by the church in teaching the young of their own sex the doctrines and precepts of Christianity; that they be in behaviour — En katasthmati, in their deportment, including their dress, as the word implies; as becometh holiness — Or holy persons, as ieroprepeiv may be rendered, that is, such as is agreeable to their holy profession, and will manifest the holiness of their hearts; not false accusers — Slanderers, or evil speakers; not given to much wine — If they use a little for their many infirmities; teachers — For their age and experience call them to be so; of good things — Only, and not of any thing of a contrary nature. That they may teach the young women — These Timothy was to instruct himself; Titus, by the elder women; to be sober — Or wise. The original expression, ina swfronizwsi tav neav, is, literally, That they may render the young women wise, or prudent, namely, in the performance of the duties of their station; to love their husbands, their children — In a due manner, with a tender, temperate, holy, wise affection. O how hard a lesson! To be discreet — Particularly in the love of their children; chaste — Particularly in the love of their husbands; keepers at home — Whenever they are not called out by works of necessity, piety, and mercy; good — Well-tempered, sweet, soft, obliging; obedient to their husbands — Whose will, in all things lawful, is a rule to the wife; that the word of God — The doctrine of the gospel, and the Christian religion; be not blasphemed — Or evil spoken of, particularly by unbelieving husbands, who usually lay all the blame of what they think wrong in their wives, on their religion. Young men exhort to be sober-minded — Or, rather, prudent and discreet, as swfronein signifies.

Ver. 3. The aged women likewise should be holy, wise, and adorned with all maternal virtues. Not false accusers, mh diabolouv, not devils, detractors of absent characters, and forgetful that in so doing they are drawing their own portrait. Not given to much wine. 1 Timothy 3:3. The mountains of Crete were favourable to the culture of the vine. Wine was the common beverage, and apt enough to make them garrulous. Matrons should study the portrait of the virtuous woman, as finely painted by the hand of Solomon. Proverbs 31:10, 31.

3. Likewise—Teach implied, or, rather, supplied, from speak, verse 1.

V. 4. That they instruct the young women-These Timothy was to instruct himself; Titus, by the elder women.

To love their husbands, their children-With a tender, temperate, holy, wise affection. O how hard a lesson.

Verse 4. That they may teach the young women to be sober] That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulæ mulieris adolescentula fuerit imitata, pudica esse non possit? “How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?”

To love their husbands] The duties recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them.

Verses 3-6. The aged women likewise — All of them in general, and not merely such as were employed by the church in teaching the young of their own sex the doctrines and precepts of Christianity; that they be in behaviour — En katasthmati, in their deportment, including their dress, as the word implies; as becometh holiness — Or holy persons, as ieroprepeiv may be rendered, that is, such as is agreeable to their holy profession, and will manifest the holiness of their hearts; not false accusers — Slanderers, or evil speakers; not given to much wine — If they use a little for their many infirmities; teachers — For their age and experience call them to be so; of good things — Only, and not of any thing of a contrary nature. That they may teach the young women — These Timothy was to instruct himself; Titus, by the elder women; to be sober — Or wise. The original expression, ina swfronizwsi tav neav, is, literally, That they may render the young women wise, or prudent, namely, in the performance of the duties of their station; to love their husbands, their children — In a due manner, with a tender, temperate, holy, wise affection. O how hard a lesson! To be discreet — Particularly in the love of their children; chaste — Particularly in the love of their husbands; keepers at home — Whenever they are not called out by works of necessity, piety, and mercy; good — Well-tempered, sweet, soft, obliging; obedient to their husbands — Whose will, in all things lawful, is a rule to the wife; that the word of God — The doctrine of the gospel, and the Christian religion; be not blasphemed — Or evil spoken of, particularly by unbelieving husbands, who usually lay all the blame of what they think wrong in their wives, on their religion. Young men exhort to be sober-minded — Or, rather, prudent and discreet, as swfronein signifies.

Ver. 4, 5. That, being wise and prudent themselves, they may teach the young women to be sober, and instil the maxims of wisdom and industry. I would recommend Mrs. Hannah More’s strictures on female education, but they are written for persons in the higher walks of life. The poor girls in sunday schools should be taught that they have nothing to trust to but their two hands; and trades-men’s daughters, taught dancing, music, painting, and French, from early years, should be taught to consider whether the proceeds of their husbands’ trade can support their jaunts and tours of pleasure. Lord Bacon observes, “If a man wish to thrive, he should live at two-thirds of his income.” This is prudent; for casualties may occur.

4. They may teach—As Titus was to teach the elder, so the elder must teach the younger. Thus, healthful instruction may be transmitted through many successors. Love… husbands… children—Unlike the gainsayers and their licentious adherents, let Christian women maintain the pure domestic affections.

V. 5. Discreet-Particularly in the love of their children. Chaste-Particularly in the love of their husbands.

Keepers at home-Whenever they are not called out by works of necessity, piety, and mercy.

Good-Well tempered, sweet, soft, obliging.

Obedient to their husbands-Whose will, in all things lawful, is a rule to the wife.

That the word of God be not blasphemed-Or evil spoken of; particularly by unbelieving husbands, who lay all the blame on the religion of their wives.

Verse 5. Keepers at home] oikourouv. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle’s advice. Instead of oikourouv, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have oikourgouv, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family. That the word of God be not blasphemed.] The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: “Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity.” These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.

Verses 3-6. The aged women likewise — All of them in general, and not merely such as were employed by the church in teaching the young of their own sex the doctrines and precepts of Christianity; that they be in behaviour — En katasthmati, in their deportment, including their dress, as the word implies; as becometh holiness — Or holy persons, as ieroprepeiv may be rendered, that is, such as is agreeable to their holy profession, and will manifest the holiness of their hearts; not false accusers — Slanderers, or evil speakers; not given to much wine — If they use a little for their many infirmities; teachers — For their age and experience call them to be so; of good things — Only, and not of any thing of a contrary nature. That they may teach the young women — These Timothy was to instruct himself; Titus, by the elder women; to be sober — Or wise. The original expression, ina swfronizwsi tav neav, is, literally, That they may render the young women wise, or prudent, namely, in the performance of the duties of their station; to love their husbands, their children — In a due manner, with a tender, temperate, holy, wise affection. O how hard a lesson! To be discreet — Particularly in the love of their children; chaste — Particularly in the love of their husbands; keepers at home — Whenever they are not called out by works of necessity, piety, and mercy; good — Well-tempered, sweet, soft, obliging; obedient to their husbands — Whose will, in all things lawful, is a rule to the wife; that the word of God — The doctrine of the gospel, and the Christian religion; be not blasphemed — Or evil spoken of, particularly by unbelieving husbands, who usually lay all the blame of what they think wrong in their wives, on their religion. Young men exhort to be sober-minded — Or, rather, prudent and discreet, as swfronein signifies.

Ver. 4, 5. That, being wise and prudent themselves, they may teach the young women to be sober, and instil the maxims of wisdom and industry. I would recommend Mrs. Hannah More’s strictures on female education, but they are written for persons in the higher walks of life. The poor girls in sunday schools should be taught that they have nothing to trust to but their two hands; and trades-men’s daughters, taught dancing, music, painting, and French, from early years, should be taught to consider whether the proceeds of their husbands’ trade can support their jaunts and tours of pleasure. Lord Bacon observes, “If a man wish to thrive, he should live at two-thirds of his income.” This is prudent; for casualties may occur.

5. Keepers at home—Instead of oikourouv, (home-keepers,) another reading, preferred by Alford, is oikourgouv, (home-workers.) Good—In temper. Obedient—Note, Ephesians 5:22. Own—Emphatic, in contrast with Gnostic marital looseness. That… blasphemed—This clause, as well as the clause no evil… you, in verse 8, and the clause adorn… things, verse 10, all show the anxiety of St. Paul for the honour of Christianity, in contrast with the errorists of Titus 1:10-15.

V. 6. To be discreet-A virtue rarely found in youth.

Verse 6. Young men-exhort to be sober-minded.] Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.

Verses 3-6. The aged women likewise — All of them in general, and not merely such as were employed by the church in teaching the young of their own sex the doctrines and precepts of Christianity; that they be in behaviour — En katasthmati, in their deportment, including their dress, as the word implies; as becometh holiness — Or holy persons, as ieroprepeiv may be rendered, that is, such as is agreeable to their holy profession, and will manifest the holiness of their hearts; not false accusers — Slanderers, or evil speakers; not given to much wine — If they use a little for their many infirmities; teachers — For their age and experience call them to be so; of good things — Only, and not of any thing of a contrary nature. That they may teach the young women — These Timothy was to instruct himself; Titus, by the elder women; to be sober — Or wise. The original expression, ina swfronizwsi tav neav, is, literally, That they may render the young women wise, or prudent, namely, in the performance of the duties of their station; to love their husbands, their children — In a due manner, with a tender, temperate, holy, wise affection. O how hard a lesson! To be discreet — Particularly in the love of their children; chaste — Particularly in the love of their husbands; keepers at home — Whenever they are not called out by works of necessity, piety, and mercy; good — Well-tempered, sweet, soft, obliging; obedient to their husbands — Whose will, in all things lawful, is a rule to the wife; that the word of God — The doctrine of the gospel, and the Christian religion; be not blasphemed — Or evil spoken of, particularly by unbelieving husbands, who usually lay all the blame of what they think wrong in their wives, on their religion. Young men exhort to be sober-minded — Or, rather, prudent and discreet, as swfronein signifies.

Ver. 6. Young men likewise exhort to be sober minded. To put away childish things, to avoid puerilities, and follow after piety, the first and principal excellence. Teach them to honour their parents, to love their ministers, to be diligent in business, to seek a knowledge of their profession in life, and an understanding of the truth as it is in Jesus. They must watch against the vices which destroy myriads, and seek the opposite virtues. They must be cautious of forming premature and unwise connections, and consult their parents and pastors. He that walketh with wise men shall be wise, but a companion of fools shall be destroyed. Let them associate with the Lord’s people, and frequent the holy communion from early years.

6. Soberminded—Self-regulated, as against the wild impulses of youth and vigour.

V. 7. Showing thyself a pattern-Titus himself was then young. In the doctrine which thou teachest in public: as to matter, uncorruptness; as to the manner of delivering it, seriousness-Weightiness, solemnity.

Verse 7. In all things showing thyself a pattern] As the apostle had given directions relative to the conduct of old men, Titus 2:2, of old women, Titus 2:3, of young women, Titus 2:4, and of young men, Titus 2:6, the words peri panta, which we translate in all things, should be rather considered in reference to the above persons, and the behaviour required in them: showing thyself a pattern of good works to all these persons-being, in sobriety, gravity, temperance, what thou requirest others to be.

In doctrine showing uncorruptness] Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connection, energy, and fulness.

Verses 7, 8. In all things — In all these and other respects not here mentioned; showing thyself a pattern of good works — Of every thing amiable and excellent; of every disposition and practice which thou enjoinest to others. Titus himself was then young. In doctrine — Or in thy teaching, namely, in public; uncorruptness — As to the matter of it; or without any mixture of error; gravity — Or seriousness, as to the manner of delivering it; weightiness, solemnity; sound — Or wholesome; speech — Even in private conversation; that cannot be condemned — Or found fault with on any principles of reason or religion: or, as some render it, that cannot be confuted; that he who is of the contrary part — An unbeliever, or an opposer of the truth; may be ashamed — Of his unbelief of, and opposition to it; having no evil thing to say of you — Of thee, of the elders thy assistants, or of any, whether old or young, who are under thy care, but may be obliged, with all his prejudices, to acknowledge that thou art a worthy president of a worthy and useful society of people.

Ver. 7, 8. In all things shewing thyself a pattern of good works, as in 1 Timothy 4:12. Otherwise a man’s ministry is despised, being intimately associated with his character. Women, wine, and gold, the triade of ruin to ministers, must not only be avoided, but the ephod covering his robes must contain the pectorum, bestudded with precious stones, all the graces of the Holy Spirit. Then by life and sound speech, according to the oracles of God, he will shame the profligate, and shut the mouths of all opposers of truth and righteousness. In effect, he must study the art of winning souls.

7. Pattern—Greek, a type, a model, a living exemplification of his own sober teaching.

V. 8. Wholesome speech-In private conversation.

Verse 8. Sound speech] logon ugih. Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men.

He that is of the contrary part] Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell. Having no evil thing to say of you.] Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of peri umwn, of YOU, peri hmwn, of US, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine.

Verses 7, 8. In all things — In all these and other respects not here mentioned; showing thyself a pattern of good works — Of every thing amiable and excellent; of every disposition and practice which thou enjoinest to others. Titus himself was then young. In doctrine — Or in thy teaching, namely, in public; uncorruptness — As to the matter of it; or without any mixture of error; gravity — Or seriousness, as to the manner of delivering it; weightiness, solemnity; sound — Or wholesome; speech — Even in private conversation; that cannot be condemned — Or found fault with on any principles of reason or religion: or, as some render it, that cannot be confuted; that he who is of the contrary part — An unbeliever, or an opposer of the truth; may be ashamed — Of his unbelief of, and opposition to it; having no evil thing to say of you — Of thee, of the elders thy assistants, or of any, whether old or young, who are under thy care, but may be obliged, with all his prejudices, to acknowledge that thou art a worthy president of a worthy and useful society of people.

Ver. 7, 8. In all things shewing thyself a pattern of good works, as in 1 Timothy 4:12. Otherwise a man’s ministry is despised, being intimately associated with his character. Women, wine, and gold, the triade of ruin to ministers, must not only be avoided, but the ephod covering his robes must contain the pectorum, bestudded with precious stones, all the graces of the Holy Spirit. Then by life and sound speech, according to the oracles of God, he will shame the profligate, and shut the mouths of all opposers of truth and righteousness. In effect, he must study the art of winning souls.

8. Sound speech—Both in the pulpit and in daily converse with men. Cannot be condemned—That defies the censure of the most adverse listener. Contrary part—The gainsayers of Titus 1:9, who are Titus’ immediate rivals and opposers. No evil thing—There is an immense conquering power in this negative innocence, that allows no hold to the slanderer.

V. 9. Please them in all things-Wherein it can be done without sin. Not answering again-Though blamed unjustly. This honest servants are most apt to do.

Not stealing-Not taking or giving any thing without their master's leave: this fair-spoken servants are apt to do.

Verse 9. Exhort servants to be obedient] The apostle refers to those who were slaves, and the property of their masters; even these are exhorted to be obedient idioiv despotaiv, to their own despots, though they had no right over them on the ground of natural justice.

Please them well in all things] They were to endeavour to do this in all things, though they could not hope to succeed in every thing. Not answering again] mh antilegontav. Not contradicting or gainsaying. This is no part of a servant’s duty; a servant is hired to do his master’s work, and this his master has a right to appoint.

Verses 9, 10. Exhort servants — See the notes on the passages referred to in the margin. To please them — Their masters; well in all things — Lawful, or wherein it can be done without sin; not answering again — Though blamed unjustly. This honest servants are most apt to do. Not purloining — Secretly stealing any part of their masters’ goods, not taking or giving any thing without their masters’ leave: this, fair-spoken servants are most apt to do. But showing all good fidelity — And honesty in every thing, great and small; that they may adorn the doctrine of God our Saviour — May render it amiable and honourable, even in the eyes of their heathen masters, and of others, when they shall observe its influence on all its possessors, even on those in the lowest stations in life. This is more than St. Paul says of kings. How he raises the lowness of his subject! So may they the lowness of their condition!

Ver. 9. Exhort servants to be obedient. See on Ephesians 6:5.

9. Servants—As the subjection of the slave was not like that of the wife, based in nature and right, it was pre-eminently in his power not only to defend Christianity by innocence, but even to adorn it by a serene and hearty service to his master. As the Christian master could by a Christian spirit extract all the real slavery from the formal slavery, so the slave could give to his bonds a Christian freedom by serving in cheerful purpose of heart. See notes, Luke 7:2, and 1 Corinthians 7:21, 22.

V. 10. Showing all good fidelity-Soft, obliging faithfulness. That they may adorn the doctrine of God our Saviour-More than St. Paul says of kings. How he raises the lowness of his subject! So may they, the lowness of their condition.

Verse 10. Not purloining] mh nosfizomenouv. Neither giving away, privately selling, nor in any way wasting, the master’s goods. The word signifies, not only stealing but embezzling another’s property; keeping back a part of the price of any commodity sold on the master’s account. In Acts 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master’s property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16:—

Quid domini faciant, audent cum talia FURES?

“What may not masters do, when servants (thieves) are so bold?” On which Servius remarks: PRomans SERVO FUREM posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. “He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief.” And Terence denominates a number of servants, munipulus furum, “a bundle of thieves.” Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine:—

—————Tun’, trium literarum homo,

Me vituperas? F-u-r, etiam fur trifurcifer.

“Dost thou blame me, thou man of three letters?

Thou art a thief, and the most notorious of all knaves.” It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession.

Verses 9, 10. Exhort servants — See the notes on the passages referred to in the margin. To please them — Their masters; well in all things — Lawful, or wherein it can be done without sin; not answering again — Though blamed unjustly. This honest servants are most apt to do. Not purloining — Secretly stealing any part of their masters’ goods, not taking or giving any thing without their masters’ leave: this, fair-spoken servants are most apt to do. But showing all good fidelity — And honesty in every thing, great and small; that they may adorn the doctrine of God our Saviour — May render it amiable and honourable, even in the eyes of their heathen masters, and of others, when they shall observe its influence on all its possessors, even on those in the lowest stations in life. This is more than St. Paul says of kings. How he raises the lowness of his subject! So may they the lowness of their condition!

V. 11. The saving grace of God-So it is in its nature, tendency, and design.

Hath appeared to all men-High and low.

Verse 11. The grace of God that bringeth salvation hath appeared to all men] epefanh gar h xariv tou qeou h swthriov pasin

anqrwpoiv. Literally translated, the words stand thus: For the grace of God, that which saves, hath shone forth upon all men. Or, as it is expressed in the margin of our authorized version: The grace of God, that bringeth salvation to all men, hath appeared. As God’s grace signifies God’s favour, any benefit received from him may be termed God’s grace. In this place, and in Colossians 1:6, the Gospel, which points out God’s infinite mercy to the world, is termed the grace of God; for it is not only a favour of infinite worth in itself, but it announces that greatest gift of God to man, the incarnation and atoning sacrifice of Jesus Christ. Now it cannot be said, except in a very refined and spiritual sense, that this Gospel had then appeared to all men; but it may be well said that it bringeth salvation to all men; this is its design; and it was to taste death for every man that its author came into the world. There is a beauty and energy in the word epefanh, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Malachi 4:2, arises on the whole human race with healing in his wings. And as the light and heat of the sun are denied to no nation nor individual, so the grace of the Lord Jesus, this also shines out upon all; and God designs that all mankind shall be as equally benefited by it in reference to their souls, as they are in respect to their bodies by the sun that shines in the firmament of heaven. But as all the parts of the earth are not immediately illuminated, but come into the solar light successively, not only in consequence of the earth’s diurnal revolution round its own axis, but in consequence of its annual revolution round its whole orbit; so this Sun of righteousness, who has shined out, is bringing every part of the habitable globe into his Divine light; that light is shining more and more to the perfect day; so that gradually and successively he is enlightening every nation, and every man; and, when his great year is filled up, every nation of the earth shall be brought into the light and heat of this unspotted, uneclipsed, and eternal Sun of righteousness and truth. Wherever the Gospel comes, it brings salvation-it offers deliverance from all sin to every soul that hears or reads it. As freely as the sun dispenses his genial influences to every inhabitant of the earth, so freely does Jesus Christ dispense the merits and blessings of his passion and death to every soul of man. From the influences of this spiritual Sun no soul is reprobated any more than from the influences of the natural sun. In both cases, only those who wilfully shut their eyes, and hide themselves in darkness, are deprived of the gracious benefit. It is no objection to this view of the subject, that whole nations have not yet received the Divine light. When the earth and the sun were created, every part of the globe did not come immediately into the light; to effect this purpose fully there must be a complete revolution, as has been marked above, and this could not be effected till the earth had not only revolved on its own axis, but passed successively through all the signs of the zodiac. When its year was completed, and not till then, every part had its due proportion of light and heat. God may, in his infinite wisdom, have determined the times and the seasons for the full manifestation of the Gospel to the nations of the world, as he has done in reference to the solar light; and when the Jews are brought in with the fulness of the Gentiles, then, and not till then, can we say that the grand revolution of the important YEAR of the Sun of righteousness is completed. But, in the meantime, the unenlightened parts of the earth are not left in total darkness; as there was light

“——————————ere the infant sun

Was rolled together, or had tried his beams

Athwart the gloom profound;”

light being created, and in a certain measure dispersed, at least three whole days before the sun was formed; (for his creation was a part of the fourth day’s work;) so, previously to the incarnation of Christ, there was spiritual light in the world; for he diffused his beams while his orb was yet unseen. And even now, where by the preaching of his Gospel he is not yet manifested, he is that true light which enlightens every man coming into the world; so that the moral world is no more left to absolute darkness, where the Gospel is not yet preached, than the earth was the four days which preceded the creation of the sun, or those parts of the world are where the Gospel has not yet been preached. The great year is rolling on, and all the parts of the earth are coming successively, and now rapidly, into the light. The vast revolution seems to be nearly completed, and the whole world is about to be filled with the light and glory of God. A heathen poet, apparently under the inspiration of God (for God has his witnesses every where) speaks of those glorious times in words and numbers which nothing but the Spirit of God can equal. It gratifies myself to refer to them, and it will gratify my reader to find them entered here:—

Ultima Cumæi venit jam carminis ætas:

Magnus ab integRomans sæclorum nascitur ordo.—

Talia sæcla suis dixerunt, currite, fusis

Concordes stabili fatorum numine Parcæ.—

Aspice convexo nutantem pondere mundum,

Terrasque, tractusque maris, cœlumque profundum:

Aspice, ventuRomans lætentur ut omnia sæclo!—

The last great age, foretold by sacred rhymes,

Renews its finish’d course; Saturnian times

Roll round again; and mighty years, begun

From their first orb, in radiant circles run.

Majestic months, with swift but steady pace,

Set out with him on their appointed race.—

The Fates, when they their happy web have spun,

Shall bless the clew, and bid it smoothly run.—

See labouring nature calls thee to sustain

The nodding frame of heaven and earth and main;

See, to their base restored, earth, seas, and air,

And joyful ages from behind appear

In crowding ranks.

DRYDEN.

Hasten the time, thou God of ages! Even so. Amen. Come, Lord Jesus!

Verses 11, 12. For the grace of God — The free, unmerited favour of God, which is the primary meaning of the word grace, see on Romans 11:6, and the influence of the divine Spirit, which the word grace also signifies; see 2 Corinthians 12:9; Hebrews 13:9; which bringeth salvation — The original expression, h cariv tou Qeou, h swthriov, is literally, the grace of God, the saving grace; that is, which is saving in its design and tendency, and which actually saves all who truly receive it, even in the present world, from the ignorance and error, guilt and depravity, weakness and wretchedness, in which they formerly lay involved, into the favour and image of God, and a state of fellowship with him, hereby giving them a title to, a meetness for, and an anticipation of, eternal salvation; hath appeared — Epefanh, hath been manifested, or hath shone forth, even like the luminaries of heaven, as the word signifies; namely, in and by the gospel, which has not been kept concealed in a corner, as the Jewish law was, being confined to one particular people of little note in the world, but was commanded by its author to be preached to every creature, Mark 16:15; and even in the apostle’s days, had been made known in a great measure to all nations, for the obedience of faith, Romans 16:26; or to men of all nations and conditions, to barbarians as well as to Jews, Greeks, and Romans, to servants as well as masters, to bond as well as free. As if the apostle had said, (connecting this verse with the preceding,) It concerns all persons, in whatever situation or condition, and especially all members of the visible church, to perform their several duties faithfully and diligently, because the doctrine of the gospel, (which is the effect of God’s grace, and in a peculiar manner displays, offers, and invites men to receive it, and is the means whereby that grace is communicated, and whereby it saves men,) is published indifferently to all nations, as well as Jews, and therein to persons of all ranks and conditions. Or, if this interpretation be not thought to answer fully to the universality of the apostle’s declaration, the grace of God hath appeared to all men, there is no sufficient reason why we may not understand him as speaking of that unmerited love and favour he hath manifested by the works of creation, (which display his goodness, as well as his wisdom and power, to the whole universe,) and by the dispensations of his providence, and of those enlightening, awakening, convincing, quickening, and drawing influences of the Spirit of grace, which certainly are not entirely withheld from any child of man. See on John 1:4-9. Teaching — As a master his pupils, as they are able to receive his instructions, (so the word paideuousa signifies,) even all who are unbelieving and disobedient; that denying — Arnhsamenoi, having renounced; ungodliness — Whatever is contrary to the knowledge, fear, and love of God; and worldly lusts — Epiqumiav, desires, such as are founded in worldly men, and have the things of the present world for their object, as riches, honours, pleasures, including not only desires of unlawful things, but those which, though fixed on lawful objects, are inordinate and excessive. These must be resisted and renounced, as contrary to the sobriety and righteousness enjoined in the next clause, and utterly inconsistent with that spiritual and heavenly mind which Christianity is intended and calculated to produce. This is the negative part of religion. It has also a positive part, which is, 1st, To live soberly — Greek, swfronwv, temperately, prudently, and in all purity and holiness. “Sobriety, in the Scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, and the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affections.” — Wesley. Righteously — Righteousness, distinguished here from godliness, consists in abstaining from injuring any one in his person, reputation, or fortune; in discharging all the duties belonging to the relations in which a man stands to others, and to the station in which he is placed; in being true and just in all his dealings; in performing his covenants and promises faithfully; and, in short, in rendering to every man his due, and doing to all as he would they should do to him; and godly — Or piously, as persons devoted to God in heart and life, fearing him with a reverential, awful, filial, and watchful fear; loving him with a love of esteem, desire, gratitude, and complacency, because of his loveliness and loving-kindness; being zealous for his glory, and doing every thing in order to it; obedient to his will in all things, great and small, and that from a sense of duty to him; resigned and patient under the dispensations of his providence; aspiring after, and earnestly pursuing, a conformity to him, and the everlasting enjoyment of him; and, in order to all this, using every means of grace he hath appointed, and waiting upon him in all his ordinances; in this present world — Notwithstanding the many snares, difficulties, and dangers, the temptations, trials, troubles, pains, and pleasures of it. Or, in this present age, as en tw nun aiwni properly signifies; that is, we must be thus godly and righteous in this ungodly and unrighteous age, and sober, as above explained, in this age, in which examples of intemperance, imprudence, and the disregard of such sobriety everywhere abound. No wonder that the apostle attributes this religion, in these various branches of it, to the free grace of God!

Ver. 11. The grace of God that bringeth salvation hath appeared to all men. Consequently, vices, after the light is come, should exist no more. Grace is a happy word to designate the gospel, and is often used; as, the gospel of the grace of God, and the word of grace. This gospel shines out like the sun, enlightening the world with its beams. St. Jerome turns the words, Misericordia Dei salutifera, the mercy of God conferring salvation. When the dayspring from on high first dawned on the church, Zachariah and Elizabeth sung this hymn: “That being delivered out of the hands of our enemies [we] might serve him without fear, in holiness and righteousness before him, all the days of our lives.” Luke 1:74, 75. The gospel brings us salvation from the darkness of the present evil world, a salvation from condemnation and fear, giving us the knowledge of salvation by the remission of sins, and all other blessings of the new covenant. The authorised version is not exact here; the literal reading of the Greek is, “For the grace of God, that which saveth all men, hath appeared, or shone out.”

11. For—Over these precepts of severe Christian morality for the various classes mentioned, St. Paul now (verses 11-14) throws a sudden warming and glowing flash of illumination drawn from the glorious motives with which the advent of the Gospel inspires the Christian soul. A literal and truer rendering is, For hath appeared the grace of God, saving (or salvatory) for all men, teaching us; for the purpose that, denying, etc., we should live, etc. Hath appeared—Same Greek root, epifaneia, epiphany, as is used in 2 Thessalonians 2:8 to describe the resplendence of Christ’s own person at the second advent; here it is the resplendent coming of his grace at the first advent. To all men depends not upon appeared, but salvation. All men—Whether servants (vers. 9, 10) or lords. The grace is in its nature saving to all men.

V. 12. Instructing us-All who do not reject it.

That, having renounced ungodliness-Whatever is contrary to the fear and love of God.

And worldly desires-Which are opposite to sobriety and righteousness. We should live soberly-In all purity and holiness. Sobriety, in the scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affections.

And righteously-Doing to all as we would they should do to us. And godly-As those who are consecrated to God both in heart and life.

Verse 12. Teaching us, that, denying, &c.] paideuousa. Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples-must put themselves under his tuition, and learn of him.

Denying ungodliness] asebeian. All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general. Worldly lusts] Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame. We should live soberly] Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God.

Righteously] Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty. And godly] eusebwv. Just the reverse of what is implied in ungodliness. See above.

In this present world] Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbour, and to ourselves. 1. We are to live soberly in respect to ourselves. 2. Righteously in respect to our neighbour. And 3. Godly, or piously, in respect to our Maker.

Verses 11, 12. For the grace of God — The free, unmerited favour of God, which is the primary meaning of the word grace, see on Romans 11:6, and the influence of the divine Spirit, which the word grace also signifies; see 2 Corinthians 12:9; Hebrews 13:9; which bringeth salvation — The original expression, h cariv tou Qeou, h swthriov, is literally, the grace of God, the saving grace; that is, which is saving in its design and tendency, and which actually saves all who truly receive it, even in the present world, from the ignorance and error, guilt and depravity, weakness and wretchedness, in which they formerly lay involved, into the favour and image of God, and a state of fellowship with him, hereby giving them a title to, a meetness for, and an anticipation of, eternal salvation; hath appeared — Epefanh, hath been manifested, or hath shone forth, even like the luminaries of heaven, as the word signifies; namely, in and by the gospel, which has not been kept concealed in a corner, as the Jewish law was, being confined to one particular people of little note in the world, but was commanded by its author to be preached to every creature, Mark 16:15; and even in the apostle’s days, had been made known in a great measure to all nations, for the obedience of faith, Romans 16:26; or to men of all nations and conditions, to barbarians as well as to Jews, Greeks, and Romans, to servants as well as masters, to bond as well as free. As if the apostle had said, (connecting this verse with the preceding,) It concerns all persons, in whatever situation or condition, and especially all members of the visible church, to perform their several duties faithfully and diligently, because the doctrine of the gospel, (which is the effect of God’s grace, and in a peculiar manner displays, offers, and invites men to receive it, and is the means whereby that grace is communicated, and whereby it saves men,) is published indifferently to all nations, as well as Jews, and therein to persons of all ranks and conditions. Or, if this interpretation be not thought to answer fully to the universality of the apostle’s declaration, the grace of God hath appeared to all men, there is no sufficient reason why we may not understand him as speaking of that unmerited love and favour he hath manifested by the works of creation, (which display his goodness, as well as his wisdom and power, to the whole universe,) and by the dispensations of his providence, and of those enlightening, awakening, convincing, quickening, and drawing influences of the Spirit of grace, which certainly are not entirely withheld from any child of man. See on John 1:4-9. Teaching — As a master his pupils, as they are able to receive his instructions, (so the word paideuousa signifies,) even all who are unbelieving and disobedient; that denying — Arnhsamenoi, having renounced; ungodliness — Whatever is contrary to the knowledge, fear, and love of God; and worldly lusts — Epiqumiav, desires, such as are founded in worldly men, and have the things of the present world for their object, as riches, honours, pleasures, including not only desires of unlawful things, but those which, though fixed on lawful objects, are inordinate and excessive. These must be resisted and renounced, as contrary to the sobriety and righteousness enjoined in the next clause, and utterly inconsistent with that spiritual and heavenly mind which Christianity is intended and calculated to produce. This is the negative part of religion. It has also a positive part, which is, 1st, To live soberly — Greek, swfronwv, temperately, prudently, and in all purity and holiness. “Sobriety, in the Scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, and the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affections.” — Wesley. Righteously — Righteousness, distinguished here from godliness, consists in abstaining from injuring any one in his person, reputation, or fortune; in discharging all the duties belonging to the relations in which a man stands to others, and to the station in which he is placed; in being true and just in all his dealings; in performing his covenants and promises faithfully; and, in short, in rendering to every man his due, and doing to all as he would they should do to him; and godly — Or piously, as persons devoted to God in heart and life, fearing him with a reverential, awful, filial, and watchful fear; loving him with a love of esteem, desire, gratitude, and complacency, because of his loveliness and loving-kindness; being zealous for his glory, and doing every thing in order to it; obedient to his will in all things, great and small, and that from a sense of duty to him; resigned and patient under the dispensations of his providence; aspiring after, and earnestly pursuing, a conformity to him, and the everlasting enjoyment of him; and, in order to all this, using every means of grace he hath appointed, and waiting upon him in all his ordinances; in this present world — Notwithstanding the many snares, difficulties, and dangers, the temptations, trials, troubles, pains, and pleasures of it. Or, in this present age, as en tw nun aiwni properly signifies; that is, we must be thus godly and righteous in this ungodly and unrighteous age, and sober, as above explained, in this age, in which examples of intemperance, imprudence, and the disregard of such sobriety everywhere abound. No wonder that the apostle attributes this religion, in these various branches of it, to the free grace of God!

12. Teaching us—That is, educating us to the holy model which Paul has been describing, (1-10,) and which he sums up in the closing part of this verse. That—In order that. The next words do not contain the matter that is taught, but the purpose or end for which the teaching is given, namely, our holy living. Soberly, in duty to ourselves; righteously, or justly, toward others; godly, or devoutly, toward God. This present world— Time-period. The terms worldly and world here are radically different words, the former of the two implying kosmov, (cosmos,) which designates the physical world or world-frame, and the latter, aiwn, (aeon,) which designates the moral system, or time-world. See notes on Matthew 25:46; Romans 12:2; 1 Corinthians 10:11; Galatians 1:4, 5; Ephesians 2:2; 3:21. We must deny worldly lusts, which belong to and spring from the frame of this world, during the present time-world, in view of the future time-world, and of the endless range of future aeons or time-worlds. And the looking of the next verse points to that glorious advent which closes the present, and opens the next time-world.

V. 13. Looking-With eager desire.

For that glorious appearing-Which we hope for.

Of the great God, even our Saviour Jesus Christ-So that, if there be (according to the Arian scheme) a great God and a little God, Christ is not the little God, but the great one.

Verse 13. Looking for that blessed hope] Expecting the grand object of our hope, eternal life. See Titus 1:2. This is what the Gospel teaches us to expect, and what the grace of God prepares the human heart for. This is called a blessed hope; those who have it are happy in the sure prospect of that glory which shall be revealed.

The glorious appearing] kai epifaneian thv doxhv tou megalou qeou kai swthrov hmwn ihsou cristou. This clause, literally translated, is as follows: And the appearing of the glory of the great God, even our Saviour Jesus Christ. On this passage I must refer the reader to the ESSAY ON THE GREEK ARTICLE, by H. S. Boyd, Esq., appended to the notes on the Epistle to the Ephesians, where both the structure and doctrine of this passage are explained at large.

Some think that the blessed hope and glorious appearing mean the same thing; but I do not think so. The blessed hope refers simply to eternal glorification in general; the glorious appearing, to the resurrection of the body; for when Christ appears he will change this vile body, and make it like unto his GLORIOUS BODY, according to the working by which he is able even to subdue all things to himself. See Philippians 3:20, 21.

Verses 13, 14. Looking — With eager desire and lively expectation; for the blessed hope — That is, for the blessedness for which we hope; the grace of hope being here put for the object of it, future and eternal felicity. And the glorious appearing — Very different from his former appearance in a state of poverty, reproach, and suffering; of the great God and our Saviour — The original expression, epifaneian thv doxhv tou megalou Qeou kai Swthrov hmwn, are literally, the appearing, or manifestation, of the glory of the great God and our Saviour Jesus Christ: or, of the great God, even our Saviour Jesus Christ. If the words be taken in the former sense, the apostle may be considered as alluding to our Lord’s words, Luke 9:26, where the Lord Jesus is spoken of as coming in his own glory and in his Father’s, and of his holy angels; and, (Matthew 16:27,) the Son of man shall come in the glory of the Father with his angels. Beza, however, is of opinion, that one person only is spoken of, namely, Jesus Christ, to whom he thinks the title of the great God is given in this verse; and with him Whitby agrees, both because the article is wanting before Swthrov, Saviour, and because, as God the Father is not said properly to appear, so the word epifaneia, appearing, never occurs in the New Testament but when it is applied to Jesus Christ. But to this Macknight answers, “1st, That the article wanting before Saviour may be supplied, as our translators have done here before epifaneia, appearing, and elsewhere, particularly Ephesians 5:5, In the kingdom, tou Cristou kai Qeou, of Christ and of God. and, 2d, That the apostle does not speak of the appearing of the Father, but of the appearing of the glory of the Father; agreeably to what Christ himself declared, that at his return to judgment he will appear surrounded with the glory of his Father.” Whitby, however, as an additional reason for thinking that Christ is only spoken of, observes, that “not only all the ancient commentators on the place do so interpret this text, but the Ante-Nicene Fathers also; Hippolytus speaking of the appearance of our God and Saviour Jesus Christ, and Clemens of Alexandria proving Christ to be both God and man, our Creator, and the Author of all our good things, from these very words of St. Paul.” Who gave himself for us — Namely, to die in our stead; that he might redeem us — Miserable bond-slaves; from all iniquity — As well from the power and the very being, as from the guilt of our sins; and purify to himself — From all pollution of flesh and spirit, (see on 2 Corinthians 7:1,) a peculiar people — Who should thankfully own themselves his property, and express their gratitude for such inestimable favours, by being not only careful to avoid the practice of evil, but zealous of good works — Active in all the duties of life, and in every office of righteousness and goodness to each other. “This is said in allusion to Exodus 19:5; Deuteronomy 7:6, where God calls the Jews a peculiar and a special people to himself, because he had made them his property by redeeming them from the bondage of Egypt, and had distinguished them from the rest of mankind as his, by rites and ordinances of his own appointment. Christ hath made believers his peculiar people by giving himself for them, to redeem them from all iniquity, and to purify them to himself, a people zealous, not of rites and ceremonies, but of good works. This being the great end of Christ’s death, how dare any person, pretending to be one of Christ’s people, either speak or think lightly of good works, as not necessary to salvation? — Macknight.

Ver. 13. Looking for that blessed hope, the Lord Jesus Christ, who is to the soul as an anchor, both sure and steadfast. Hebrews 6:18, 19. The glorious appearing of the great God, and [even] our Saviour Jesus Christ. Launay, in his excellent critique on the bible, ed. Geneva, 1667, reads, L’ apparition de la gloire du grand Dieu, qui est notre Sauver. The appearing of the glory of the great God, who is our Saviour. Paul speaks here as the oracles of truth, respecting the glory of Christ which was to be revealed. Isaiah 40:5. And they shall look on him whom they have pierced. Zechariah 12:10. St. John refers to these words, and in the same sense. They also which pierced him shall wail because of him. Revelation 1:7. Ah, Socinian, where is the foundation of thy faith? All thy philosophy is but a vain conspiracy against “the Lord of glory.”

13. Looking—See last note. We are to maintain the holy model of 1-10 during the present, by a fixed and hopeful looking to the glorious future. Hope—A cheery name for the object of hope, the glorious epiphany of the coming Christ. Appearing—The same Greek word as appeared in verse

11. And our Saviour—By our present translation, approved by many eminent scholars, the words great God designate the Father, and Saviour the Son. But the large majority of scholars, ancient and modern, understand both the two appellatives, great God and Saviour, to be applied to Jesus Christ.

The literal rendering of the Greek words would be: The appearing of the glory of the great God and Saviour of us, Jesus Christ, who gave himself for us. Now, as the words stand, if the two appellatives are to designate two different persons, some mark of separation should have been interposed between them. The author ought certainly to have taken that precaution. Our translators have so done by interposing our before Saviour; a scarcely justifiable method, for of us may just as properly take in both appellatives as one. Another method for the author would have been to interpose an article: the great God and the Saviour of us. Greek scholars claim, that by the laws of the Greek the two appellatives without the interposed article designate one subject. But such a rule belongs not to any one language; it belongs to every language; especially to every language having a definite article. Indeed, the principle requiring some separation of the two appellatives is based in common sense and natural perspicuity.

It need not be denied that there is force in the opposite argument of Huther and Alford. It is certainly true that the appellative great God is no where else applied to Christ. The instance stands alone. But there is “over all, God,” (Romans 9:5;) “true God,” (John 5:20;) “mighty God,” (Isaiah 9:6;) and, as we think, “Almighty,” in Revelation 1:8. Each one of these appellatives of supreme divinity also stands alone. Alford argues that in Matthew 16:27, the Son comes “in the glory of his Father.” But in Matthew 26:31, the Son comes in his own glory. So that the glory of the present passage may still be the glory of one personality. There was a unanimity among the early Greek writers of the Church in applying both appellatives to Christ, and the verse was so used against the Arians. Alford seems to think that this polemic use of the passage weakens the value of their opinions. Perhaps it does. But is it not probable that this text had its share of influence in fixing the views of the Church before Arius appeared, so as to render the Church so nearly unanimous against his views? A proper delicacy in declining to use polemic authorities is commendable; but there is some danger of sacrificing truth even to over magnanimity. We are obliged to say that the natural reading of the words favours decidedly the reference of both appellatives to one subject. The words Jesus Christ tell us who is our great God and Saviour. And this exposition is confirmed by the following words—who gave himself, etc.—indicating that the writer had but a single personality in his thought. We would, then, read: The epiphany of the great God and Saviour of us, Jesus Christ.

V. 14. Who gave himself for us-To die in our stead. That he might redeem us-Miserable bondslaves, as well from the power and the very being, as from the guilt, of all our sins.

Verse 14. Who gave himself for us] Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words lutrwshtai and laon periousion imply. The verb lutrow signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and periousiov signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonourable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works-affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honour to serve. This seems to be the allusion in the above verse.

Verses 13, 14. Looking — With eager desire and lively expectation; for the blessed hope — That is, for the blessedness for which we hope; the grace of hope being here put for the object of it, future and eternal felicity. And the glorious appearing — Very different from his former appearance in a state of poverty, reproach, and suffering; of the great God and our Saviour — The original expression, epifaneian thv doxhv tou megalou Qeou kai Swthrov hmwn, are literally, the appearing, or manifestation, of the glory of the great God and our Saviour Jesus Christ: or, of the great God, even our Saviour Jesus Christ. If the words be taken in the former sense, the apostle may be considered as alluding to our Lord’s words, Luke 9:26, where the Lord Jesus is spoken of as coming in his own glory and in his Father’s, and of his holy angels; and, (Matthew 16:27,) the Son of man shall come in the glory of the Father with his angels. Beza, however, is of opinion, that one person only is spoken of, namely, Jesus Christ, to whom he thinks the title of the great God is given in this verse; and with him Whitby agrees, both because the article is wanting before Swthrov, Saviour, and because, as God the Father is not said properly to appear, so the word epifaneia, appearing, never occurs in the New Testament but when it is applied to Jesus Christ. But to this Macknight answers, “1st, That the article wanting before Saviour may be supplied, as our translators have done here before epifaneia, appearing, and elsewhere, particularly Ephesians 5:5, In the kingdom, tou Cristou kai Qeou, of Christ and of God. and, 2d, That the apostle does not speak of the appearing of the Father, but of the appearing of the glory of the Father; agreeably to what Christ himself declared, that at his return to judgment he will appear surrounded with the glory of his Father.” Whitby, however, as an additional reason for thinking that Christ is only spoken of, observes, that “not only all the ancient commentators on the place do so interpret this text, but the Ante-Nicene Fathers also; Hippolytus speaking of the appearance of our God and Saviour Jesus Christ, and Clemens of Alexandria proving Christ to be both God and man, our Creator, and the Author of all our good things, from these very words of St. Paul.” Who gave himself for us — Namely, to die in our stead; that he might redeem us — Miserable bond-slaves; from all iniquity — As well from the power and the very being, as from the guilt of our sins; and purify to himself — From all pollution of flesh and spirit, (see on 2 Corinthians 7:1,) a peculiar people — Who should thankfully own themselves his property, and express their gratitude for such inestimable favours, by being not only careful to avoid the practice of evil, but zealous of good works — Active in all the duties of life, and in every office of righteousness and goodness to each other. “This is said in allusion to Exodus 19:5; Deuteronomy 7:6, where God calls the Jews a peculiar and a special people to himself, because he had made them his property by redeeming them from the bondage of Egypt, and had distinguished them from the rest of mankind as his, by rites and ordinances of his own appointment. Christ hath made believers his peculiar people by giving himself for them, to redeem them from all iniquity, and to purify them to himself, a people zealous, not of rites and ceremonies, but of good works. This being the great end of Christ’s death, how dare any person, pretending to be one of Christ’s people, either speak or think lightly of good works, as not necessary to salvation? — Macknight.

Ver. 14. Who gave himself for us, as an atoning sacrifice, the ransom and price of our redemption. He, the SON of GOD, he, the GREAT GOD, freely gave himself a ransom for us, the slaves of sin and death. So he said in his sacrificial prayer. “For their sakes I sanctify myself,” as a victim without spot for the altar. Here his deity shines out: had he been a creature, he had been the property of his Creator, and not at his own disposal. The gift is accepted, if there be a willing mind.

That he might redeem us from all iniquity, by a satisfaction offered to the divine justice, for our breach and revolt; and justify us by the sprinkling of his blood, to purge our conscience from dead works, and to cleanse us in all the forms and power of sanctifying grace. How preferable is this sound doctrine to the fables of the jewish Talmud!

And purify unto himself a peculiar people, by baptism, and by covenant grace. Also by sentiments and pursuits “peculiar” to the church, a people enjoying the perpetual riches of grace, and who are peculiarly the Lord’s. Balaam said, “the people shall dwell alone, and shall not be numbered with the nations.” Peculiar in the enjoyment of promises, comforts, and hopes unknown to the world. The Syriac reads, “a new people;” that is, a new Israel of God, and made the children of the promises.

Zealous of good works. The love of God will constrain us to love our neighbour, and to do our uttermost for his salvation. Yea, and in all the forms of charity towards the bodies of men in alms, in schools, in missions, and in all mutual good will. St. Paul was well read in the best Greek authors, five of whom, Plutarch, Lycurgus, Phocion, Diodorus Siculus, and Strabo, nearly use the identical words of our apostle. Vide Poli.

14. The judge is a saviour, for he who sits upon the throne once hung upon the cross. Gave himself—Note, John 10:17, 18. For us—In behalf of us. That he might—The moralizing and sanctifying effect of Christ’s death is here alone specified, because it is the moral model of 1-10 that St. Paul is here illustrating. This is the manward effect of the atonement, but not its whole effect. Redeem us—Ransom. The Greek verb is the same root as lutron, used by Christ himself in Matthew 20:28, and antilutron, used by St. Paul in 1 Timothy 2:6, on which passages see our notes. A peculiar people—Wholly unlike the people of Titus 1:10-16; especially unlike the great mass of the Cretans characterized in Titus 1:12; and inferentially unlike the mass of an unregenerate world, and peculiar in being exceptionally, not unto every good work reprobate, (Titus 1:16) but zealous of good works. These contrasted words conclude the contrasted picture of each people. The word peculiar is derived from the Latin peculium, signifying a property or possession reserved as specially one’s own; sometimes the reserve property a slave was allowed to have as his. Similar is the meaning of the Greek word here, and it emphatically designates this people as peculiarly his own.

V. 15. Let no man despise thee-That is, let none have any just cause to despise thee. Yet they surely will. Men who know not God will despise a true minister of his word.

Verse 15. These things speak] That is, teach; for lalei, speak, has the same meaning here as didaske, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.

And exhort] parakalei. Repeat them again and again, and urge them on their attention and consciences.

And rebuke] elegce. Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience. With all authority.] meta pashv epitaghv. With all that authority with which thy office invests thee, and which thou hast received from God. Let no man despise thee.] That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it.

1. FEW portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practise, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view.

2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Saviour, o megav qeov kai swthr. human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. HE who is the great God, higher than the highest, is our Saviour; he who is our Saviour is the great God; but Jesus Christ is our Saviour, and Jesus Christ is here stated to be the great God.

3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state.

4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart. TITUS

Verse 15. These things — Namely, concerning the universality of divine grace, and the excellent purposes for which it is given, the coming of Christ to judgment, the end for which he died during his first appearing on earth, and concerning the character of his people as zealous of good works; speak and exhort — Show them their duty, and exhort them to comply with it. And rebuke — All opposers, or confute (as elegce also means) such as teach otherwise; with all the authority due to truth, and as one that knows he has a divine commission to support him. Let no man despise thee — That is, let none have just cause to despise thee: yet they surely will. Men who know not God, will despise a true minister of his word.

15. These things speak—Solemn repetition from the speak thou of ver.

1. These things—The precepts of verses 1-10, and the doctrines of verses 11-15. Exhort—That is, incite, encourage, the docile to good conduct based on right doctrine. Rebuke—Refute, expose, detect, all wickedness of life and error in principle. With all authority—Derived from thy high office, from the great truths to be maintained, and from the purity, firmness, and dignity of thy own character and manner. Let… despise—Be such as no man can despise. Both in Timothy and Titus, St. Paul found qualities and powers capable of compelling men to respect their teachings and themselves, and would call those powers into action. The minister who cannot command for his cause and his character the respect of the community in which he lives, has probably mistaken his calling. Here closes, we think, the contrast in portraiture between the errorists of Titus 1:10-16, 1. 5-9, and Titus 2:1-15.