Imatges de pàgina
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Ver. 13.-1. Expecting the blessed hope. If this is different from the expectation of the appearing of our Saviour Jesus Christ, K2, 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 σωτήρος ημων Ιησε Χρις», 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 έλθη εν τη δόξη αυτε, και το πατρος, και των άγιων αγγελων. When he 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, av τy doen To Taтpos 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 σwnpos. Yet it may be supplied, as our translators have done here, before pavelay; and elsewhere, particularly Ephes, v. 5. In the kingdom 78 X158 221 Or, of Christ and of God. See Ess. iv. 69. Besides, as wτnpoc 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 Ος εδωκεν ἑαυτὸν ὑπερ ἡμων, ἵνα λυτρώσηται ἡμας απο πασης ανομίας, και και Χαρισῃ ἑαυτῷ λαον περιουσιον, ζηλωτην καλων εργων.

15 Ταυτα λαλει και παρακαλει, και έλεγχε μετα 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. Who 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 μεγαλε Θs, is not repeated before σωτηρG, 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. Περισιον. 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 appointChrist hath made believers his peculiar people by giving himself for them, to redeem them from all iniquity, and to purify them to himself a

ment.

14 Who gave himself for us, that he might redeem (1 Tim. ii. 6. note 1.) us from all iniquity, and purify to himself a peculiar people,' zealous of good works.

15 These things 1 inculcate and exhort, and confute, (see 2 Tim. iv. 2.) with all authority. Let no one despise thee.3,

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14 Who, during his first appearing on earth, gave himself to death for us, that he might redeem us from the power as well as from the punishment of all iniquity, and purify to himself a peculiar people, not by circumcision and other ceremonial observances, but by being zealous of good works.

15 These things inculcate as necessary to be believed, and exhort all who profess the gospel to live suitably to them. And such as teach otherwise confute with all the authority which is due to truth, and to thee as a teacher commissioned by Christ. Let no one have reason to despise thee.

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.

Ver. 15.-1. These things; namely, concerning the universality of the gospel, and the excellent purpose for which it was given; the coming of Christ to judgment, the end for which he died during his first appearing on earth; and concerning the character of the people of Christ, as persons zealous of good works.

2. Inculcate and exhort. The Cretians being a sensual and obdurate people, and the Judaizing teachers having denied the necessity of good works, the apostle commanded, Titus, both to affirm the necessity, and to enjoin the practice of them, in the boldest and plainest manner.

3. Let no one despise thee. The apostle does not say, as to Timothy, despise thy youth, 1 Tim. iv 12. from which it may be inferred that Titus was an older man than Timothy.-In the compound word pippover, the preposition g, like xara, alters the meaning of the word with which it is compounded.

CHAPTER III.

View and Illustration of the Matters contained in this Chapter.

BECAUSE the Judaizers affirmed, that no obedience was due from the worshippers of the true God to magistrates who were idolaters, and because by that doctrine, they made not only the Jewish, but the Gentile believers, bad subjects, and exposed them to be punished as evil doers, (See Rom. xiii. Illustr.) the apostle commanded Titus to inculcate frequently on the Cretians, to obey the magistrates under whose protection they lived, although they were idolaters, ver. 1.—and not to speak evil of any one, on account of his nation, or religion, ver. 2.—Because, said the apostle, even we of the Jewish nation, who now believe the gospel, were formerly in behaviour as bad as the heathens; being foolish, disobedient, &c. ver. 3.—and merely through the mercy of God, and not by our own endeavours, have been delivered from our former sinful state, by the bath of regenera

OLD TRANSLATION.
CHAP. III. 1 Put them

in mind to be subject to
principalities and powers,
to obey magistrates, to be
ready to every good work.

2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

3 For we ourselves also were sometimes foolish, clisobedient, deceived, serving diverse lusts and

GREEK TEXT.

1 1 Υπομιμνησκε αυτούς αρχαις και εξουσίαις ὑποτασ σεσθαι, πειθαρχειν, προς παν έργον αγαπον ἑτοιμους

ειναι

2 Μηδενα βλασφημείν, αμαχους είναι, επιείκεις, παι σαν ενδεικνυμενους πραότητα προς παντας ανθρώπους.

3 Ημεν γαρ ποτε και ἡμεις ανοητοι, απειθείς, πλανωμενοι, δουλευοντες επιθυ pleasures, living in malice μιαις και ήδοναις ποικίλαις,

Ver. 1.-1. To obey magistrates. The word agv literally signifies to obey those who rule. The disposition of the Jews towards heathen rulers, see described Rom. xiii. View. 1 Tim. ii. 2.

Ver. 2.-1. To speak evil of no man. The word βλασφημείν, besides evi speaking, denotes all those vices of the tongue which proceed either from

tion and renewing of the Holy Ghost, ver. 4, 5, 6.-That being rescued from ignorance and wickedness by grace, we might become heirs of eternal life, ver. 7.-Next the apostle ordered Titus strongly to affirm, that every one who hath believed on God is bound to practise good works; and that such works are really profitable to men, by rendering them acceptable to God, ver. 8. Also he commanded him in his discourses, to avoid the foolish questions and genealogies which the false teachers insisted on, ver. 9.-and to admonish heretical teachers, both concerning their doctrine and their practice: And after a first and second admonition, if they did not amend, to cast them out of the church, ver. 11-Withal because the Cretians were disposed to be idle, Titus was to enjoin them to follow some honest occupation, whereby they might both maintain themselves, and do works of charity to the afflicted, ver. 14.-The apostle concluded his epistle with salutations: and with a benediction to all in Crete who acknowledged his apostolical authority, ver. 13.

NEW TRANSLATION. CHAP. III. 1 Put them in mind to be subject to governments and powers, to obey magistrates, to be ready to every good work;

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2 To speak evil1 of no one; to be no fighters, BUT equitable, shewing all meekness to all men.

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3 For even we ourselves were formerly foolish, disobedient, erring, slavishly serving diverse (ewiduμais) inordinate de

COMMENTARY.

CHAP. III. 1 Put the Cretians in mind of what I have taught them; namely, to be subject to the governments and powers established in Crete; to obey magistrates though they be heathens; to be ready to perform every good work enjoined by the laws of their country;

2 To speak evil of no one on account of his nation or religion, to be no fighters, but of an equitable disposition, (Philip. iv. 5. note.) and to shew the greatest meekness to all men, even to enemies.

3 This behaviour towards those who profess false religions becometh us Jews: For even we ourselves were formerly foolish in our notions of religion, and in observing

hatred or from contempt of others, and which tend to hurt their reputation; such as railing, reviling, mocking speeches; whisperings, &c.

Ver. 3.-1. For even we ourselves were formerly foolish, &c. Because the pouring out of the Holy Ghost, on those of whom the apostle speaks, is men

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