Titus 2

— and worldly lusts.] That is, those desires, as Grotius says, which the greater part of men follow: for in Scripture that greater part is often called by the name of “the world.” Worldly lusts, or desires, are desires whose objects are worldly, and by worldly men coveted and sought after, by undue means, or in an inordinate manner, beyond the limits designed and appointed by God and nature. And what is it but the prosecution of such desires, that fills the world with wickedness and misery; producing luxury and extravagance among some; poverty and wretchedness among others; hateful quarrels and vexatious suits between individuals and families; ravaging and desolating wars between princes and kingdoms; factions and tumults in the state; and, we may add, generally heresies and divisions in the church, as the Apostle has somewhere classed them likewise among “the works of the flesh,” Gal. v. 20. What is here required of us then is, to consult our own happiness, and that of others: let the desires, that are contrary to the commands of the Gospel, be examined, and it will be found that they cannot be satisfied without hurting human society: and if we are commanded to “deny worldly lusts,” it is because they have deluged the earth with sin and sorrow. Bp. Horne. The expression here is much the same with that in the sacrament of baptism, where the person baptized promises to “renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh.” Bp. Beveridge. — soberly, righteously, and godly.] The Apostle in this verse teaches us, that the summary of the Gospel doctrines is, to oblige us Christians to renounce and forsake all impious and licentious practices; and to perform all sorts of duties, reducible to three heads, towards ourselves, towards our brethren, towards God, sobriety, justice, and piety, all the time of our living here. Dr. Hammond. Sobriety, righteousness, and godliness are represented by St. Paul as the great duties which the Gospel requires of us. Sobriety contains our duty to ourselves, and consists in the regulation of our appetites, passions, and desires, that our souls and bodies may be fit for the exercise of the functions, for which they were intended. Righteousness comprehends our duty to our neighbour, in its two principal branches, justice and charity, particular acts of which are veracity, sincerity, faithfulness, integrity, longsuffering, patience, forgiveness of injuries, liberality, and disinterestedness. Godliness is that part of our duty which relates to God, and shews itself in love and faith, reliance, resignation, gratitude, pious fear, and humility. Dr. Javits. Christianity would have all men to be temperate,

— in this present world.] Intimating that the present world, in which we live, is a state of probation for the future world. Dr. Maclewight.

— a peculiar people.] This is said in allusion to Exod. xix. 5, and Dent. vii. 6; where God calls the Jews “a peculiar” and “a special people unto 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 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 to speak or to think lightly of good works, as not necessary to salvation? Dr. Macknight.

As Christ came to save us from hell, and to bring us to heaven, so in order thereunto He came to save us from our sins, and to make us holy. And therefore He expects, that all, who hope to be saved by Him, should be “a peculiar people, zealous of good works.” He expects that we be eminent for piety and religion towards God, as also for charity and righteousness towards men; that we shine as lights in the world, Phil. ii. 15. He expects that we do not content ourselves with the bare profession of His religion, nor yet with reading the Scriptures, hearing sermons, and praying now and then: but that we strive and study to excel the heathenish moralists, the Jewish and Christian pharisees, yea, and our former selves too, in all true grace and virtue; in humility, in meekness, in temperance, in patience, in self-denial, in contempt of the world, in justice, in charity, in heavenly-mindedness, in faith, in praying, in “denying ungodliness and worldly lusts, and in living soberly, righteously, and godly in this present world,” ver. 12. What remains, but that, knowing our Master’s will, we should all do it? We see Christ came into the world to make us “His peculiar people, zealous of good works;” and such we must be, before ever we come to heaven. Bp. Beveridge.

Titus 2:7

7. — in doctrine shewing uncorruptness, &c.] The doctrine to be preached must be “uncorrupt,” pure, and free from all corrupt mixtures; it must be entire, so as to want nothing necessary to be known; it must be such as is “sound,” wholesome, and beneficial to the hearers; it must be delivered with gravity and with care, that there be spoken nothing which may be subject to reprehension. And he that teacheth it must in his conversation practise suitably to what he teacheth, lest his own heart should inwardly condemn him, and

Titus 2:9

9. — not answering again;] Not crossing or contradicting what they are commanded; not insolently replying when they are reproved. Burkitt.

Titus 2:11

11, 12. For the grace of God &c.] For the gracious religion of the Gospel lays the same excellent duties of piety, justice, and sobriety, upon the lowest slave, as much as upon the highest master, equally respecting all ranks and degrees of mankind. Pyle.

The general scope and aim of Christianity is, by the mercy of God, founded on the merits of Christ, to bring men on through faith and godliness to salvation. It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigour, and curse of the law, so to turn us loose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratify any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually, by evangelical promises, to the earnest study and pursuit of godliness. The Gospel, though upon different grounds, bandeth us yet to our good behaviour in every respect as deep as ever the law did, if not in some respects deeper: allowing no liberty to the flesh for the fulfilling of the lusts thereof in any thing, but exacting entire sanctity and purity, both of inward affection, and of outward conversation, in all those that embrace it. “The grace of God,” appearing in the revelation of this mystery, as it bringeth along with it an offer of “salvation to all men,” so it “teacheth all men,” who have any real purpose to lay hold on so gracious an offer, to “deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world.” Bp. Sanderson.

Were it required to produce from the Scriptures that passage, which exhibits in fewest words the fullest account of the nature and design of Christianity, this is perhaps the passage that should be fixed on for the purpose. Bp. Horne.

Titus 2:12

12. — denying ungodliness] Denying, disclaiming, renouncing, forsaking impiety; every species of irreligion; either disbelief of a Deity, or mistaken notions of

The duty of all Christians. Anno DOMINI 41. should live soberly, righteously, and godly, in this present world;

Titus 2:13

13.— of the great God and our Saviour Jesus Christ.] Of our great God and Saviour Jesus Christ. Bp. Hall, Dr. Hammond. It is highly probable, that Jesus Christ is here styled “the great God:” 1st, Because in the original the article is placed only before “great God,” and therefore seems to require this construction, ’the appearance of Jesus Christ, the great God and our Saviour.’ 2dly, Because as God the Father is not said properly to appear, so the word, here rendered “appearance,” never occurs in the New Testament but when it is applied to Jesus Christ, and to some coming of His; the places, in which it is to be found, being only these:

13.— Let no man despise thee.] Let thy doctrine and behaviour be such in wisdom and gravity, as may preserve thee from all contempt. Burkitt. The Apostle does not say, as to Timothy, “despise thy youth,” 1 Tim. iv. 12; whence it may be inferred that Titus was an older man than Timothy. Dr. Macknight.

Chap. III. St. Paul directs Christians to submit

themselves to the higher powers, to slander no one, and to abound in meekness and charity even towards those who were enemies to the Christian religion; and to remember, that God in His great mercy had saved them, when they likewise lived in all kinds of irregularities. Secondly, he orders Titus to recommend particularly the practice of good works to those who had embraced Christianity; to oppose such as raised disputes in the church by foolish questions; and to shun those who formed sects and parties, and broached false and dangerous doctrines. He concludes with some particular directions to Titus. Gatewald.

Ver. 3. For we ourselves also were sometimes foolish, &c.] That St. Paul here condemns himself as one formerly guilty of the vices here enumerated, is hardly consistent with the language in which he describes himself before his conversion, Acts xxiii. 1; 2 Tim. i. 3; Phil. iii. 6. Nothing is more common with the Apostle, than to speak thus in the person of those to whom he writes. See the note on Eph. ii. 3. Dr. Whitby. Being shout to say disagreeable things, he classed himself with those of whom he wrote, according to his custom, to prevent their being offended with him. See the note on 1 Thess. iv. 15. The sentiment in this passage is beautiful; namely, that the recollection of our own faults ought to make us equitable in judging of the faults of others, and prevent us from passing severe sentences on them, when they fall into sin. Dr. Macknight.

Titus 2:14

14. Who gave himself for us.] “Who gave Himself,” that is, who being the great God gave Himself to be made man, Phil. ii. 6, 7; and being God and man, He gave Himself to be betrayed, apprehended, accused, condemned, crucified, not only in appearance, but really and truly. And He gave Himself voluntarily, freely, of His own accord, without any force, violence, or compulsion from any other. Judas indeed betrayed Him to the Jews, but his betraying Him had been in vain, unless Christ had given Himself, John xviii. 4, 5. Pilate delivered Him to the soldiers; but he could not have had that power over Him, unless Himself had given it him from above, John xix. 11. He was derided, scoffed at, accused, and condemned, as a malefactor; yet so that none could have spoken one word against Him, had not Himself given them breath to do it. He was crucified by the Jews, not because He could not help it, but because he would not. And when He was upon the cross, He died indeed, not because He could not save His own life, but because He chose to save our lives: for He voluntarily gave up the ghost, after He had cried with a loud voice, “Father, into Thy hands I commend My Spirit.” All was still done with His own will, as Him- Titus is further directed by Paul what things he should teach. AND DOMINI 61. and rebuke with all authority. Let no man despise thee. # CHAP. III.