Titus 2:13 Komentář

The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close (Tit 2:15).

INTRODUCTION TO TITUS 2 In this chapter the apostle exhorts Timothy to the discharge of his office with respect to all sorts of persons, of every age, sex; and condition, he was concerned with, giving reasons for it, taken from the nature of the Gospel of Christ: he exhorts him in general to insist in his public ministry on those things, which were agreeable to sound doctrine, Tit 2:1 and particularly what became aged men and aged women, and young men and young women, Tit 2:2 in all which, both with respect to doctrine and practice, he desires him to be a pattern to them, that so even his very adversaries may be ashamed, having nothing evil to say of him, Tit 2:7. And next he charges him to exhort servants, to obey their masters, and seek to please them, and not contradict them, and to be faithful to them; that so the doctrine of God their Saviour, professed by them, might be adorned in all things, Tit 2:9. And the reasons why the apostle would have duty urged on persons of every age, sex, and state, are taken from the nature of the Gospel being a doctrine of grace and salvation, which was preached to all sorts of persons, Tit 2:11, and from the efficacy of it, in teaching men to deny sin, and live a holy life and conversation, Tit 2:12 and from an expectation of eternal glory and happiness at the appearance of Christ, which the Gospel encourages to, Tit 2:13; and from the end of Christ's giving himself for his people, and redeeming them from sin, the sum and substance of the Gospel, which was, that they might be purified, and be zealous of good works, Tit 2:14 and these exhortations were to be delivered by Titus with authority, and in such a manner, that he might not be despised, Tit 2:15.

These things speak and exhort,.... Sound doctrine, the doctrine of grace, the doctrines of salvation and redemption by Christ, of peace, pardon, and cleansing by his blood; these speak out clearly, plainly, publicly, boldly, and faithfully: and the things which become sound doctrine; the duties of religion suitable to every age and sex, a denying of ungodliness and worldly lusts, a sober, righteous, and godly life and conversation, exhort unto; and encourage the saints to be zealous of good works, and comfort them with the expectation of the blessed hope, and glorious appearance of Christ. And rebuke with all authority; such as imbibe errors and heresies, or indulge to vice and wickedness, with the authority both of Christ and his church, in the name of the one, and by the order and vote of the other, that the reproof may come with the greater weight; and in a grave and solemn manner, suitable to the dignity of the ministerial office and character, and with that sharpness and severity the offence requires. Let no man despise thee; as negligent in the discharge of his office, or as doing it in a pusillanimous manner, or as behaving in his life and conversation unworthy of the character he bore, and so is a direction to himself; or else it may be considered as designed for the churches in Crete, and the professors of religion, and to be an instruction to them to value Titus, and treat him with respect, and not with contempt; which shows that this epistle was not written for Titus only, or for his own use, but for the service of others. The Ethiopic version reads, "let no man deceive thee". Next: Titus Chapter 3

These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, "looking for that blessed hope and appearing of our God and Saviour," when, having raised the saints among us, He will rejoice with them, glorifying the Father. To Him be the glory unto the endless ages of the ages. Amen.

Therefore, the common Director of our lives, the great Teacher, the Spirit of truth, wisely and cleverly set forth the rewards, in order that, rising above the present labors, we might press on in spirit to the enjoyment of eternal blessings. “Blessed is the man who has not walked in the counsel of the ungodly.” What is most truly good, therefore, is principally and primarily the most blessed. And that is God. So Paul also, when about to make mention of Christ, said: “according to the manifestation of our blessed God and Savior Jesus Christ.” For, truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure.

In fact, the life of virginity seems to be an actual refraction of the blessedness in the world to come, showing as it does in itself so many signs of the presence of those expected blessings which are reserved for us there. That the truth of this statement may be grasped we will verify in this way: It is so, first, because a man who has thus died once for all to sin lives for the future to God. This man brings forth no more fruit unto death. Having so far as in him lies made an end of this life according to the flesh, he awaits the expected blessing of the manifestation of the great God. He refrains from putting any distance between himself and this coming of God by an intervening posterity. The second reason is that he enjoys even in this present life a certain exquisite glory of all the blessed results of our resurrection. For the Lord has announced that the life after our resurrection shall be as that of the angels.

And Paul said: “from whom is the Christ according to the flesh, who is over all things, God blessed forever, Amen.” And again: “No fornicator or covetous one has an inheritance in the kingdom of Christ and God.” And still again: “through the appearance of our great God and Savior Jesus Christ.” And John calls him by the same name of God when he says: “In the beginning was the Word, and the Word was with God; and the Word was God.”

"That we should live godly in this present world." And what is this hope? what the reward of our labors? "Looking for the blessed hope and the appearing." For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding. "Looking for the blessed hope and glorious appearing of our great God and Saviour." Where are those who say that the Son is inferior to the Father? "Our great God and Saviour." He who saved us when we were enemies. What will He not do then when He has us approved? "The great God." When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.

This piety expects a blessed hope and the advent of the glory of the great God, and of our Savior Jesus Christ. Just as impiety fears the advent of the great God, so does piety confidently await it, secure in its works and faith. Where is the snake Arius? Where is the serpent Eunomius? The great God Jesus Christ, is called Savior, not the firstborn of every creature, not the Word of God and wisdom; but Jesus Christ: which words are of a human assumed. Nor indeed do we speak of one Jesus Christ and another Word, as a new heresy calumniates: but the same both before ages, and after ages, and before the world, and after Mary: nay, from Mary, we call Him Jesus Christ, our great God and Savior,

Here he says that he who according to the flesh derived his descent from the Jews is eternal God and is praised by the right minded as Lord of all created things. The same teaching is given us in the apostle’s words to the excellent Titus: “Looking for that blessed hope and the glorious appearing of the great God and Savior Jesus Christ.” Here he calls the same one both Savior and great God and Jesus Christ.

waiting for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ. waiting for the blessed hope. Behold also the rewards. For nothing is truly more blessed than His revealing. of the glory. For the second coming of Jesus will be with glory, unlike the first which was in humility. of our great God. Where now are the inventors of impious doctrines, who assert that Christ is not God, or is lesser than the Father? For in this place the Apostle openly professes that Christ is even the great God. Truly great, he does not distinguish against some lesser god: by no means! but absolutely so great that no one greater can be understood by it.

If a believing woman living with an unbeliever is not actually virtuous, the sacrilege ordinarily becomes an offense against God.

Here is the reward: the Second Coming, truly blessed. He well said: "glory." He speaks of two appearances. The first, as was said above, had grace and forgiveness, which was accomplished with mercy and simplicity. The second is retribution, which is to be revealed with glory, as it is also said in the Gospel: "when the Son of Man shall come in His glory" (Matt. 25:31). Where are those who demean the Son and do not wish to call Him God? Let them hear that He is both God and great. Great, it is said, as God—not in comparison with something else that is small, but absolutely, since He is great in Himself, by nature. If He saved us when we were enemies, what will He not give then, when He finds us pleasing to Him?

Then when he says, looking for the blessed hope, he instructs him about the end, which consists in two things, namely, in the soul's glory after death and in the body's glory at Christ's coming: the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment (John 5:28). In regard to the first he says, looking for the blessed hope, against those who place man's end in virtuous acts performed in this life. But this is not true because even if we live soberly and justly and godly, we are still awaiting something else: like a hireling, he completes his day (Job 14:6); blessed are all those who wait for him (Isa 30:18). Therefore, he says, looking for the blessed hope, which can be understood in two ways: either because it is the hope for happiness, or because the very waiting makes us happy. In regard to the second he says, and coming of the glory of the great God and our Savior Jesus Christ, through whom our bodies will rise. For one who loves a friend looks for him with desire: not only to me, but also to all who have loved his appearing (2 Tim 4:8); be like men who are waiting for their master (Luke 12:36). And he says, the coming of the glory, because his first coming was in humility: he humbled himself and became obedient unto death (Phil 2:8); learn from me, for I am gentle and humble of heart (Matt 11:29). But this time he will come in glory, because his divinity will be recognized by all: and then they will see the Son of man coming in a cloud with power and great glory (Luke 21:27). And he says, of the great God, against Arius, who said that the Son is not equal to the Father. Well does he say, great, because Christ is God over all, blessed for ever (Rom 9:5); we are in him who is the true Son, Jesus Christ. This is the true God and eternal life (1 John 5:20). He is also the Savior: this is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved (1 Tim 2:3). He came as Savior, as his name suggests: he will save his people from their sins (Matt 1:21). And he adds, Christ, namely, who was anointed; for in this anointing the union of divinity to human nature is understood. For some persons are united, but not in such a way as to have the essence of the godhead united to them, but because they partake of it. But the godhead was united to Christ: therefore God, your God, has anointed you with the oil of gladness above your fellows (Ps 45:7).

Sundry directions to aged men, Tit 2:1, Tit 2:2. To aged women, Tit 2:3. To young women, Tit 2:4, Tit 2:5. To young men, Tit 2:6. Directions to Titus, relative to his own conduct, Tit 2:7, Tit 2:8. Directions to servants, Tit 2:9, Tit 2:10. What the Gospel of the grace of God teaches all men, Tit 2:11, Tit 2:12. The glorious prospect held out by it; salvation from all sin, and final glory, Tit 2:13-15.

Looking for that blessed hope - Expecting the grand object of our hope, eternal life. See Tit 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 - Και επιφανειαν της δοξης του μεγαλου Θεου και σωτηρος ἡμων Ιησου Χριστου. This clause, literally translated, is as follows: And the appearing of the glory of the great God, even our Savior 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 Phi 3:20, Phi 3:21.

DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY. (Tit 2:1-15) But . . . thou--in contrast to the reprobate seducers stigmatized in Tit 1:11, Tit 1:15-16. "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]. speak--without restraint: contrast Tit 1:11, "mouths . . . stopped." doctrine--"instruction" or "teaching."

(Phi 3:20-21). Looking for--with constant expectation (so the Greek) and with joy (Rom 8:19). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in Luk 2:25. that--Greek, "the." blessed--bringing blessedness (Rom 4:7-8). hope--that is, object of hope (Rom 8:24; Gal 5:5; Col 1:5). the glorious appearing--There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on Tit 2:11) of the glory." The Greek for "manifestation" is translated "brightness" in Th2 2:8. As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come. the great God and our Saviour Jesus--There is but one Greek 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" (epiphaneia) is never by Paul predicated of God the Father (Joh 1:18; Ti1 6:16), or even of "His glory" (as ALFORD explains it): it is invariably applied to CHRIST'S coming, to which (at His first advent, compare Ti2 1:10) the kindred verb "appeared" (epephanee), Tit 2:11, refers (Ti1 6:14; Ti2 4:1, Ti2 4:8). Also (3) in the context (Tit 2:14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father 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 the glory of His appearing; just as "the true God" is predicated of Christ, Jo1 5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. Deu 7:21; Deu 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 the Father, "our Saviour," the Son, places God and Christ on an equal relation 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.