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90 lines
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Title = 'The Epistle of Paul to Titus';
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Tit2_1"><a onclick="return mV('Tts',2,'1-15');">Tts 2:1-15</a>. DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY.
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<p><b>1. But...thou</b>—in contrast to the reprobate seducers stigmatized in <a onclick="return mV('Tts',1,11);">Tts 1:11</a>, <a onclick="return mV('Tts',1,15);">15</a>, <a onclick="return mV('Tts',1,16);">16</a>. "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].
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<br><br><b>speak</b>—without restraint: contrast <a href= "#" onclick="return mV('Tts',1,11);">Tts 1:11</a>, "mouths...stopped."
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<br><br><b>doctrine</b>—"instruction" or "teaching."
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<p id="Tit2_2"><b>2. sober</b>—Translated "vigilant," as <i>sober</i> men alone can be (<a onclick="return mV('1Ti',3,2);">1Ti 3:2</a>). But "sober" here answers to "not given to wine," <a onclick="return mV('Tts',2,3);">Tts 2:3</a> <a onclick="return mV('Tts',1,7);">Tts 1:7</a>.
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<br><br><b>grave</b>—"dignified"; behaving with <i>reverent propriety.</i>
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<br><br><b>temperate</b>—"self-restrained"; "discreet" [ALFORD], (<a onclick="return mV('Tts',1,8);">Tts 1:8</a> <a onclick="return mV('1Ti',2,9);">1Ti 2:9</a>).
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<br><br><b>faith...charity</b> [love] <b>. . . patience</b>—combined in <a onclick="return mV('1Ti',6,11);">1Ti 6:11</a>. "Faith, <i>hope,</i> charity" (<a onclick="return mV('1Cr',13,13);">1Cr 13:13</a>). "Patience," <i>Greek,</i> "enduring perseverance," is the attendant on, and is supported by, "hope" (<a onclick="return mV('1Cr',13,7);">1Cr 13:7</a> <a onclick="return mV('1Th',1,3);">1Th 1:3</a>). It is the grace which especially becomes <i>old men,</i> being the fruit of ripened experience derived from trials overcome (<a onclick="return mV('Rom',5,3);">Rom 5:3</a>).
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<p id="Tit2_3"><b>3. behaviour</b>—"deportment."
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<br><br><b>as becometh holiness</b>—"as becometh women consecrated to God" [WAHL]: being by our Christian calling priestesses unto God (<a onclick="return mV('Eph',5,3);">Eph 5:3</a> <a onclick="return mV('1Ti',2,10);">1Ti 2:10</a>). "Observant of sacred decorum" [BENGEL].
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<br><br><b>not false accusers</b>—not slanderers: a besetting sin of some elderly women.
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<br><br><b>given to much wine</b>—the besetting sin of the Cretans (<a onclick="return mV('Tts',1,12);">Tts 1:12</a>). Literally, "enslaved to much wine." Addiction to wine is <i>slavery</i> (<a href= "#" onclick="return mV('Rom',6,16);">Rom 6:16</a> <a onclick="return mV('2Pe',2,19);">2Pe 2:19</a>).
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<br><br><b>teachers</b>—in private: not in public (<a onclick="return mV('1Cr',14,34);">1Cr 14:34</a> <a onclick="return mV('1Ti',2,11);">1Ti 2:11</a>, <a onclick="return mV('1Ti',2,12);">12</a>); influencing for good the younger women by precept and example.
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<p id="Tit2_4"><b>4. to be sober</b>—<i>Greek,</i> "self-restrained," "discreet"; the same <i>Greek</i> as in <a onclick="return mV('Tts',2,2);">Tts 2:2</a>, "temperate." (But see on JFB for <a href="./Comm/jfb/Tts/Tts002.html#Tit2_2">Tit 2:2</a>; compare <i>Note,</i> JFB for <a href="./Comm/jfb/2Ti/2Ti001.html#a2Ti1_7">2Ti 1:7</a>). ALFORD therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," etc. (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.
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<p id="Tit2_5"><b>5. keepers at home</b>—as "guardians of the house," as the <i>Greek</i> expresses. The oldest manuscripts read, "<i>Workers</i> at home": active in household duties (<a onclick="return mV('Pro',7,11);">Pro 7:11</a>; <a onclick="return mV('1Ti',5,13);">1Ti 5:13</a>).
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<br><br><b>good</b>—kind, <i>beneficent</i> (<a onclick="return mV('Mat',20,15);">Mat 20:15</a> <a onclick="return mV('Rom',5,7);">Rom 5:7</a> <a onclick="return mV('1Pe',2,18);">1Pe 2:18</a>). Not churlish and niggardly, but thrifty as housewives.
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<br><br><b>obedient</b>—rather "submissive," as the <i>Greek</i> is translated; (see on JFB for <a href="./Comm/jfb/Eph/Eph005.html#Eph5_21">Eph 5:21, 22</a>; JFB for <a href="./Comm/jfb/Eph/Eph005.html#Eph5_24">Eph 5:24</a>).
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<br><br><b>their own</b>—marking the duty of subjection which they owe them, as being <i>their own</i> husbands (<a onclick="return mV('Eph',5,22);">Eph 5:22</a>; <a onclick="return mV('Col',3,18);">Col 3:18</a>).
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<br><br><b>blasphemed</b>—"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (<a onclick="return mV('Tts',2,8);">Tts 2:8</a>, <a onclick="return mV('Tts',2,10);">10</a> <a onclick="return mV('Rom',2,24);">Rom 2:24</a> <a onclick="return mV('1Ti',5,14);">1Ti 5:14</a> 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].
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<p id="Tit2_6"><b>6. Young</b>—<i>Greek,</i> "The younger men."
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<br><br><b>sober-minded</b>—self-restrained [ALFORD]. "Nothing is so hard at this age as to overcome pleasures and follies" [CHRYSOSTOM].
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<p id="Tit2_7"><b>7. In</b>—<i>with respect to</i> all things.
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<br><br><b>thyself a pattern</b>—though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.
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<br><br><b>in doctrine</b>—<i>in</i> thy ministerial <i>teaching</i> (showing) <i>uncorruptness,</i> that is, <i>untainted purity</i> of motive on thy part (compare <a onclick="return mV('2Cr',11,3);">2Cr 11:3</a>), so as to be "a pattern" to all. As "gravity," etc., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of <i>the doctrine</i> will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself.
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<br><br><b>gravity</b>—dignified seriousness in setting forth the truth.
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<br><br><b>sincerity</b>—omitted in the oldest manuscripts.
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<p id="Tit2_8"><b>8. speech</b>—discourse in public and private ministrations.
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<br><br><b>he that is of the contrary part</b>—the adversary (<a onclick="return mV('Tts',1,9);">Tts 1:9</a> <a onclick="return mV('2Ti',2,25);">2Ti 2:25</a>), whether he be heathen or Jew.
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<br><br><b>may be ashamed</b>—put to confusion by the power of truth and innocence (compare <a onclick="return mV('Tts',2,5);">Tts 2:5</a>, <a onclick="return mV('Tts',2,10);">10</a> <a onclick="return mV('1Ti',5,14);">1Ti 5:14</a> 6:1).
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<br><br><b>no evil thing</b>—<i>in our acts,</i> or <i>demeanor.</i>
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<br><br><b>of you</b>—So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.
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<p id="Tit2_9"><b>9. servants</b>—"slaves."
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<br><br><b>to please them well</b>—"to give satisfaction" [ALFORD]. <i>To be complaisant in everything;</i> 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 <i>subjection</i> (<a onclick="return mV('Eph',6,5);">Eph 6:5</a>, etc. <a onclick="return mV('Col',3,22);">Col 3:22</a> <a onclick="return mV('1Ti',6,1);">1Ti 6:1</a>, etc. <a onclick="return mV('1Pe',2,18);">1Pe 2:18</a>) was, that in no rank was there more danger of the doctrine of the <i>spiritual</i> 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 <i>social</i> level with his master. Hence the charge for each to abide in the sphere in which he was when converted (<a onclick="return mV('1Cr',7,'20-24');">1Cr 7:20-24</a>).
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<br><br><b>not answering again</b>—<i>in contradiction</i> to the master: so the <i>Greek,</i> "not contradicting" [WAHL].
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<p id="Tit2_10"><b>10. Not purloining</b>—<i>Greek,</i> "Not <i>appropriating</i>" what does not belong to one. It means "keeping back" dishonestly or deceitfully (<a onclick="return mV('Act',5,2);">Act 5:2</a>, <a onclick="return mV('Act',5,3);">3</a>).
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<br><br><b>showing</b>—manifesting in acts.
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<br><br><b>all</b>—all possible.
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<br><br><b>good</b>—really good; not so in mere appearance (<a onclick="return mV('Eph',6,5,6);">Eph 6:5-6</a>; <a onclick="return mV('Col',3,'22-24');">Col 3:22-24</a>). "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 <i>live</i> for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Ti/1Ti001.html#a1Ti1_1">1Ti 1:1</a>). 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 <a onclick="return mV('Tts',2,11);">Tts 2:11</a>.
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<p id="Tit2_11"><b>11. the grace of God</b>—God's <i>gratuitous favor</i> in the scheme of redemption.
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<br><br><b>hath appeared</b>—<i>Greek,</i> "hath been <i>made to appear,</i>" or "<i>shine</i> forth" (<a onclick="return mV('Isa',9,2);">Isa 9:2</a> <a onclick="return mV('Luk',1,79);">Luk 1:79</a>). "hath been <i>manifested</i>" (<a onclick="return mV('Tts',3,4);">Tts 3:4</a>), after having been long hidden in the loving counsels of God (<a onclick="return mV('Col',1,26);">Col 1:26</a> <a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>, <a onclick="return mV('2Ti',1,10);">10</a>). The image is illustrated in <a onclick="return mV('Act',27,20);">Act 27:20</a>. The grace of God hath now been embodied in Jesus, the <i>brightness</i> of the Father's glory," <i>manifested</i> as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (<a onclick="return mV('1Th',5,5);">1Th 5:5</a>, <a onclick="return mV('1Th',5,8);">8</a>; there is a double "appearing," that of "grace" here, that of "glory," <a onclick="return mV('Tts',2,13);">Tts 2:13</a>; compare <a onclick="return mV('Rom',13,12);">Rom 13:12</a>). Connect it not as <i>English Version,</i> but, "The grace...that <i>bringeth salvation to all men</i> hath appeared," or "been manifested" (<a onclick="return mV('1Ti',2,4);">1Ti 2:4</a> 4:10). Hence God is called "our <i>Saviour</i>" (<a onclick="return mV('Tts',2,10);">Tts 2:10</a>). The very name <i>Jesus</i> means the same.
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<br><br><b>to all</b>—of whom he enumerated the different classes (<a onclick="return mV('Tts',2,'2-9');">Tts 2:2-9</a>): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men ( <a onclick="return mV('Tts',3,2);">Tts 3:2</a>).
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<p id="Tit2_12"><b>12. Teaching</b>—<i>Greek,</i> "disciplining us." Grace exercises <i>discipline,</i> and is imparted in connection with disciplining chastisements (<a onclick="return mV('1Cr',11,32);">1Cr 11:32</a> <a onclick="return mV('Hbr',12,6);">Hbr 12:6</a>, <a onclick="return mV('Hbr',12,7);">7</a>). 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 <i>discipline</i> which it exercises <i>teaches</i> us to <i>deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world</i> (<i>Greek,</i> "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (<a onclick="return mV('Tts',1,12);">Tts 1:12</a>, <a onclick="return mV('Tts',1,16);">16</a> <a onclick="return mV('1Cr',1,20);">1Cr 1:20</a> 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.
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<br><br><b>that</b>—<i>Greek,</i> "in order that"; the end of the "disciplining" is "<i>in order that</i>...we may live soberly," etc. This point is lost by the translation, "<i>teaching</i> us."
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<br><br><b>denying...lusts</b>— (<a href= "#" onclick="return mV('Luk',9,23);">Luk 9:23</a>). The <i>Greek</i> aorist expresses "denying <i>once for all.</i>" 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, <i>Sermon</i> 11].
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<br><br><b>worldly lusts</b>—The <i>Greek</i> article expresses, "<i>the</i> lusts of the world," "<i>all</i> worldly lusts" [ALFORD], (<a onclick="return mV('Gal',5,16);">Gal 5:16</a> <a onclick="return mV('Eph',2,3);">Eph 2:3</a> <a onclick="return mV('1Jo',2,'15-17');">1Jo 2:15-17</a> 5:19). The <i>world</i> (<i>cosmos</i>) will not come to an end when this present <i>age</i> (<i>aeon</i>) or course of things shall end.
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<br><br><b>live soberly, righteously, and godly</b>—the <i>positive</i> side of the Christian character; as "denying...lusts" was the <i>negative.</i> "Soberly," that is, <i>with self-restraint,</i> in relation to <i>one's self:</i> "righteously" or <i>justly,</i> in relation to our <i>neighbor;</i> "godly" or <i>piously,</i> in relation to <i>God</i> (not merely <i>amiably</i> and <i>justly,</i> but something higher, <i>godly,</i> with love and reverence toward God). These three comprise our "disciplining" in <i>faith</i> and <i>love,</i> from which he passes to <i>hope</i> (<a onclick="return mV('Tts',2,13);">Tts 2:13</a>).
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<p id="Tit2_13"><b>13.</b> (<a onclick="return mV('Phl',3,20);">Phl 3:20</a>, <a onclick="return mV('Phl',3,21);">21</a>).
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<br><br><b>Looking for</b>—with constant <i>expectation</i> (so the <i>Greek</i>) and with joy (<a onclick="return mV('Rom',8,19);">Rom 8:19</a>). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this <i>expectation.</i> The <i>Greek</i> is translated, "waiting for," in <a onclick="return mV('Luk',2,25);">Luk 2:25</a>.
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<br><br><b>that</b>—<i>Greek,</i> "the."
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<br><br><b>blessed</b>—bringing blessedness (<a onclick="return mV('Rom',4,7);">Rom 4:7</a>, <a onclick="return mV('Rom',4,8);">8</a>).
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<br><br><b>hope</b>—that is, object of hope (<a onclick="return mV('Rom',8,24);">Rom 8:24</a> <a onclick="return mV('Gal',5,5);">Gal 5:5</a> <a onclick="return mV('Col',1,5);">Col 1:5</a>).
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<br><br><b>the glorious appearing</b>—There is but one <i>Greek</i> article to both "hope" and "appearing," which marks their close connection (the <i>hope</i> being about to be realized only at the <i>appearing</i> of Christ). Translate, "<i>The</i> blessed hope <i>and manifestation</i> (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Tts/Tts002.html#Tit2_11">Tit 2:11</a>) <i>of the glory.</i>" The <i>Greek</i> for "manifestation" is translated "brightness" in <a onclick="return mV('2Th',2,8);">2Th 2:8</a>. As His "coming" (<i>Greek,</i> "<i>parousia</i>") expresses the fact; so "brightness, appearing," or "manifestation" (<i>epiphaneia</i>) expresses His personal <i>visibility</i> when He shall come.
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<br><br><b>the great God and our Saviour Jesus</b>—There is but one <i>Greek</i> 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" (<i>epiphaneia</i>) is never by Paul predicated of God the Father (<a onclick="return mV('Jhn',1,18);">Jhn 1:18</a> <a href= "#" onclick="return mV('1Ti',6,16);">1Ti 6:16</a>), or even of "His glory" (as ALFORD explains it): it is <i>invariably</i> applied to CHRIST'S coming, to which (at His first advent, compare <a onclick="return mV('2Ti',1,10);">2Ti 1:10</a>) the kindred verb "appeared" (<i>epephanee</i>), <a onclick="return mV('Tts',2,11);">Tts 2:11</a>, refers (<a onclick="return mV('1Ti',6,14);">1Ti 6:14</a> <a onclick="return mV('2Ti',4,1);">2Ti 4:1</a>, <a onclick="return mV('2Ti',4,8);">8</a>). Also (3) in the context (<a onclick="return mV('Tts',2,14);">Tts 2:14</a>) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to <i>the Father</i> 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 <i>the glory of His appearing;</i> just as "the true God" is predicated of Christ, <a href= "#" onclick="return mV('1Jo',5,20);">1Jo 5:20</a>. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. <a onclick="return mV('Deu',7,21);">Deu 7:21</a> 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 <i>the Father,</i> "our Saviour," <i>the Son,</i> places God and Christ <i>on an equal relation</i> 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.
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<p id="Tit2_14"><b>14. gave himself</b>—"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."
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<br><br><b>for us</b>—<i>Greek,</i> "in our behalf."
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<br><br><b>redeem us</b>—<i>deliver</i> us <i>from bondage by paying the price</i> of His precious <i>blood.</i> An appropriate image in addressing bond-servants (<a onclick="return mV('Tts',2,9);">Tts 2:9</a>, <a href= "#" onclick="return mV('Tts',2,10);">10</a>):
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<br><br><b>from all iniquity</b>—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 <i>disciplining</i> effect of the grace of God that bringeth salvation (<a onclick="return mV('Tts',2,11);">Tts 2:11</a>, <a onclick="return mV('Tts',2,12);">12</a>).
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<br><br><b>peculiar</b>—<i>peculiarly His own,</i> as Israel was of old.
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<br><br><b>zealous</b>—in doing and promoting "good works."
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<p id="Tit2_15"><b>15. with all authority</b>—Translate, "authoritativeness" (compare "sharply," <a onclick="return mV('Tts',1,13);">Tts 1:13</a>).
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<br><br><b>Let no man despise thee</b>—Speak with such vigor as to command respect (<a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>). Warn them with such authority that no one may <i>think himself above</i> (so the <i>Greek</i> literally) the need of admonition [TITTMANN, <i>Greek Synonyms of the New Testament</i>].
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