8 Sound speech that cannot be condemned; that he that is of the con trary part may be ashamed, having no evil thing to say of you. 9 Exhort servants to be obedient unto their own masters, and to please them well in all things ; not answering again; 10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our saviour in all things. 11 For the grace of God that bringeth salvation hath appeared to all men, 8 λογον υγιη ακαταγνω50v, ἵνα ὁ εξ εναντίας εντραπη, μηδεν εχων περι ύμων λεγειν φαυλον. 9. Δουλους ιδιοις δεσπόταις ὑποτασσεσθαι, εν πασιν ευαρεςους είναι, μη αντιλεγον τας 10 Μη νοσφιζομενους, αλλα πιςιν πασαν ενδεικνυμενους αγαθην ἵνα την διδασκαλιαν του σωτηρος ἡμων Θεου κοσ μωσιν εν πασιν. 11 Επεφανη γαρ χαρις του Θεου ἡ σωτηριος πασιν ανθρωποις, Ver. 8. 1. Wholesome speech. υγιη. Speech strong but temperate, that is free from all bitterness. For, as the commentators observe, Titus who was a converted Gentile, having seen so much of the obstinate, uncharitable, bigotted spirit of the Judaizers, might have been in danger of using harsh language in reproving them, if he had not been thus cautioned by the apostle 2. He who is on the opposite side. Εξ εναντίας, supply χωρας. He means infidels, whether Jews or Gentiles. 3. Having nothing bad to say concerning you. Περι ύμων. Some MSS. and versions have here, περι ήμων concerning us. Either reading shews, as Benson observes, how anxious the apostle was, that the gospel might not be evil spoken of, on account of the misbehaviour either of its teachers, or of its professors, see ver. 10. and 1 Pet. ii. 12. Ver. 10.1. Not secretly stealing. The word νοσφιζομενες signifies the stealing a part of a thing; the thief not daring to take the whole, for fear of being discovered. It is applied to the fraud of Ananias and Saphira, Acts v. 3. who abstracted a part of the price of their land. Ver.11.—1. For the grace of God. Here, and Gal. v. 4. the gospel is called the grace of God, either because it is the greatest favour which God hath bestowed on men, or because it teaches the doctrine of God's great grace or favour to men. pave properly signifies the 2. Hath shone forth to all men. The word shining of the sun, or of the stars, Acts xxvii. 20. hath shone forth to all men, and giveth light to all. The gospel like the sun 8 In conversation, and in reproving offenders, use clear and strong but temperate speech, which cannot be found fault with, even by the offenders themselves; that he who is not a Christian, may be ashamed of his opposition to thee and to the elders thy assistants, having nothing bad to say concerning you as teachers. 9 Slaves exhort to continue subject to their own masters, and in all things lawful to be careful to please; especially by performing their service cheerfully; not insolently answering again, even though they may be reproved unjustly, or with too much severity. See 1 Pet. ii. 18. 10 Not secretly stealing any part of their master's goods, but shewing the greatest fidelity and honesty in every thing committed to them; that by the whole of their behaviour in their low station, they may render the doctrine of the gospel amiable, even in the eyes of their heathen lords. 11 These things I command, Because the gospel of God which bringeth, both the knowledge and the means of salvation, hath shone forth to all men, to Jews and Gentiles, rich and poor, masters and slaves, without distinction. thor of the gospel, is called Luke i. 78. Avaroλn & vfxs; The day-spring from on high; and Malach. iv. 2. The sun of righteousness. Hence also Christ called himself, John viii. 12. The light of the world.-The shining forth of the gospel to all men, is an high recommendation of it, and shews it to be entirely different from the heathen mysteries, which if they contained any thing valuable for reforming mankind, being confined to the initiated, the vulgar were left in ignorance, idolatry, and vice.—The gospel likewise differs from the law of Moses as taught of the Judaizers, who by inculcating the rites and ceremonies of that law as the whole of religion, encouraged their disciples to neglect the duties of piety and morality altogether. Whereas the gospel teaches us, That denying ungodliness, &c. Ver. 12.-1. Ungodliness consists, not only in denying the existence of God, but in denying his perfections, his government of the world, and the retributions of a future state. Also, it consists in neglecting to worship God; in worshipping him by images; in blasphemy or speaking direspectfully of his providence ; in perjury; in profaning the name of God by curs. ing and swearing; and in disregarding the manifestation which he hath made of his will in the gospel revelation. 2. Worldly lusts: Namely gluttony, drunkenness, lasciviousness, anger, malice, revenge, together with the immoderate love of riches, power, fame, and the rest. These lusts being productive of nothing but misery to those who indulge them, the gospel, God's gracious gift, was bestowed on mèn to rescue them from the dominion of worldly lusts, by teaching them to live soberly, &c. 3. Should live soberly. Zwppover. Sobriety is a habit of self-government, whereby one is able to restrain his appetites, his passions, and his affections, as often as the gratification of his appetites, and the yielding to the impulses of his passions and affections, are in any respect sinful. See 2 Tim. i. 7, note 2. 4. Righteously. Righteousness consists in abstaining from injuring others in their person, reputation or fortune; in discharging all the duties belonging to the relations in which one stands to those with whom he is connected, and to the station in which he is placed; in carrying on one's trade and commerce fairly; in performing covenants and promises faithfully; and in short in rendering to every one his due.—The Hebrews held it to be a part of righteousness also, to do works of charity to the poor. Psal. cxii. 9. He hath dispersed, he hath given to the poor, his righteousness endureth for ever. 5. And godly. Godliness being the opposite to ungodliness, described ver. 12. note 1. needs no explanation. 6. In this present world. Here the apostle insinuates, that the present world in which we live, is a state of probation for the future world: as is plain likewise from ver. 13. 12 teaching us, that denying ungodliness and worldly lusts, we should 3 2 live soberly, righteously, and godly, in this present world, 6 13 expecting the blessed hope,1 (xa, 221.) namely, the appearing of the glory of the great God, and our Saviour Jesus Christ; 12 Teaching us, that renouncing ungodliness, especially atheism and idolatry, and putting away worldly lusts, we should live temperately, righteously, and godly in this present world, 13 Expecting, not any temporal rewards such as the law promised, but the accomplishment of the blessed hope of the appearing of the glory of the great God, and our Saviour Jesus Christ, who will bestow eternal life on all who deny ungodliness and worldly lusts, Ver. 13.-1. Expecting the blessed hope. If this is different from the expectation of the appearing of our Saviour Jesus Christ, Kas, in this clause, must be translated by the word, and in which case, the blessed hope will mean the hope of eternal life, mentioned chap. i. 2. But as this hope is included in the hope of the appearing of Jesus Christ to raise the dead and to carry his people with him into heaven, the translation which I have given seems more emphatical. 2. Namely, the appearing of the glory of the great God, and our Saviour Jesus Christ. This, which is the exact literal translation of the clause, Ka επιφάνειαν της δόξης το μεγάλο Θεό και σωτηρος ἡμων Ιησε Χρισε, is adopted both by the Vulgate and by Beza.-Considered as an Hebraism, the clause may be translated, as in our bible, The glorious appearing of the great God and our Saviour Jesus Christ. Nevertheless, the literal translation is more just, as the apostle alludes to our Lord's words Luke ix. 26. Of him shall the Son of man be ashamed όταν ελθη εν τη δόξη αυτο, και το πατρός, nat twv ajswv aggrav. When be shall come in his own glory, and in the glory of the Father, and of the holy angels.—Matt. xvi. 27. For the Son of man will come, & тy doen to warpos aurs in the glory of his Father, with his angels; and then he will render to every one according to his works.—But if Jesus is to appear, at the last day, in his own glory, and in the glory of the Father, that event may fitly be termed the appearing of the glory of the great God, and of our Saviour Jesus Christ.—It is true, the article is wanting before awrnpos. Yet it may be supplied, as our translators have done here, before paviav; and elsewhere, particularly Ephes. v. 5. In the kingdom T8 Xp158 na Ow, of Christ and of God. See Ess. iv. 69. Besides, as σwITHpos is in the genitive case, it will bear to be translated of our Saviour, although the article is wanting. Yet I have not ventured to translate it in that manner, because the meaning of this text hath been much disputed.— At the appearing of Jesus Christ, the rank of all men will be determined, and their precedency settled, and every one placed in a station suitable to the real worth of his character, and continue in that station for ever. 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee. 14 Ὃς εδωκεν ἑαυτὸν ὑπερ uv, iva Avτρwontαi quas λυτρώσηται απο πασης ανομίας, και και παρισῃ ἑαυτῷ λαον περιουσιον, ζηλωτην καλων εργων. 15 Ταυτα λαλει και παρακαλει, και έλεγχε μετα πασης επιταγης πασης επιταγης μηδεις σου περιφρονείτω. 2. The great God. In giving the title of great, to God, the apostle followed the custom of the Jews, who gave that title to the true God, to distinguish him from the gods of the heathens: Thus, Psal. lxxvii. 13. Wha is so great a God as our God.—I do not think there is any allusion here to the Dii Cabiri, The great Gods worshipped in Samothrace and Crete, as some commentators imagine. 3. And our Saviour Jesus Christ. Because the article prefixed to usyans O, is not repeated before cwrn, Beza 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. Accordingly some translate the clause thus ; the great God, even our Saviour Jesus Christ. And, in confirmation of that opinion, they observe, that we never read in scripture of the appearing of the Father. But the answer is, The apostle does not speak of the appearing of the Father, but of the appearing of the glory of the Father; agreeable to what Christ himself declared, that at his return to judgment, he will appear surrounded with the glory of his Father. See the first note on this verse. Ver. 14.-1. A peculiar people. Пegov. This is said in allusion to Exod. xix. 5. and Deut. vii. 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 |