Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadInternational Critical Commentary NT - Titus 2:1 - 2:99
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
2:1-15 Paraphrase. But your language must be very different: you must lay stress on character, on that character which is consistent with the sound teaching, and that with regard to every member of the Christian family. Elder men you must train to be sober-minded, dignified, self-controlled, sound in their faith in God, in their love for their fellow-men, in their power of enduring persecution. Elder women similarly, to be reverent in staid demeanour, not given to gossip and scandal, not the slaves of drink, teachers of all that is excellent; for their aim should be to discipline and train the younger women to be lovers of their husbands, lovers of their children, to be self-controlled, chaste, workers at home, kindly to their servants, in willing obedience to their husbands: this is important in order that the truth of God may not be evil spoken of. Younger men, too, exhort to be self-controlled; for them you yourself must be the model of what excellent character should be. When you teach, your motives sincere, your manner such as to inspire respect, your message sound and not open to criticism. This, too, is important in order that any opponent of Christianity may be put to shame, when he can find nothing evil to allege against us. Slaves, too, must be trained to be obedient to their masters, eager to please them in every way, not answering back, not pilfering, nay, showing glad whole-hearted fidelity. This, too, is most important, because by so doing they may make the teaching about God our Saviour more attractive, more likely to win their masters to it.
And such a character is possible, for the grace of God when it broke upon the world, like light dawning upon darkness, brought with it salvation for every race and class of men, and it came as a school of character training us to renounce impiety and mere worldly impulses and to live a life of self-control, of just treatment of our fellows, of piety to Godward, in this present age, while we still look forward to a better future, to the blessed hope and fresh light yet to break upon us from the glory of Him who is at once the High God in heaven and our Saviour upon earth, Jesus Christ, who gave His life unto the death on our behalf—for this very purpose that He might rescue us from all disobedience to law, and purify for His own service a people of His own choice, enthusiastic for all ideal works.
This is what you have to teach: aye, plead with them to rise to it; if need be, rebuke with all authority any who oppose. Let no one ignore your authority.
Note. —1. The whole chapter is full of reminiscences of c. 1. Titus is to be in his teaching a model for the presbyters, to show them how to exhort and how to rebuke (cf. 2:1, 15 with 1:9). He is also to be a contrast to the false teachers: his teaching is to be sound, sincere, not able to be silenced (cf. 2:7 with 1:10): it is not to be aimless, but at all points to build up character (cf. 2:1 with 1:10, 2:14 with 1:16): it is not to upset families, but to build up a true family life on the basis of a willing subordination (cf. 2:5, 9 with 1:10, 11). The “evil beasts and idle bellies” are to be disciplined into self-control (cf. σφω, 2:2, 4, 5, 6, 12, with 1:12): instead of attending to Jewish myths and ceremonial purifications, the Christians are to realize that they are now God’s peculiar people, purified with a spiritual cleansing (cf. 2:14 with 1:14, 15): instead of being useless for every good work, they are to be eager to stand out before the heathen world as models of excellence (cf. 2:14 with 1:16).
2. The whole illustrates the importance attached to building up the conception of a high family life (cf. Ramsay, St. Paul, the Traveller and Roman Citizen, c. vi.), and it should be compared with Col_3:18-1 (where St. Paul for the first time regulates the duties of the members of a family), Eph_5:22-9 (where he treats the family as a training ground for the sense of true membership in the church), 1Ti_5:1-2 (where he treats of Timothy’s attitude to the different classes in the church), and also 1 P 2:18-3:7 where, as here, the importance of the Christian’s life at home is emphasized because of its effect upon the heathen world outside: but here the argument is scarcely so strong as there; here, it is mainly to avoid disparagement by the heathen, cf. 2:5, 8, 10; there, it is rather to win the heathen to salvation, 1 P 2:12, 3:1. In no case is the similarity sufficient to suggest any literary dependence of one writer upon the other. Cf. also Clem. Rom. c. 21.; Ign. ad Polyc. c. iv.
3. Notice the strong sense of divine and human purpose throughout the section (ἵαsix times). It was the Divine purpose in the Incarnation that man should live a moral and religious life (ἵα. . . ζσμν12): it was the purpose of Christ’s death that we should be free from the power of sin and eager for excellence of life (ἵα. . . κλνἔγν14): and man can co-operate with this purpose; the elder women are to aim at training the younger (ἵασφοίωι4): the younger women, at keeping God’s message free from all calumny (ἵαμ . . . βαφμτι5): more strongly still, Titus and the younger men can act so as to put heathen opponents to shame (ἵαὁἐ ἐατα ἐταῇ8); yet more strongly still, even slaves can make it their aim to add fresh lustre to the doctrine and make it attractive to the heathen (ἵα. . . κσῶι ἐ πσν10).
1. σ δ] contrast 2:10. τ ὑ. δδσ., which is to be the standard for the presbyters, 1:9.
2. πεβτς] “senes et æ et ordine possunt intelligi” (Pelagius and Oecumenius); but there is nothing in the whole context to suggest official position of any kind, either in the other classes referred to or in the qualities required.
νφλος] 1Ti_3:2 note.
σμος 1Ti_2:2 note. ενι, possibly the imperatival infinitive, cf. Php_3:16, Rom_12:15 (Moulton, N.T. Gr. i. p. 179); but more probably governed by λλι cf. 6.
σφοα “castos,” “pudicos,” perhaps also wise in counsel “prudentes,” Clarom.; cf. Add. Note, p. 148.
ὑιίοτς] cf. 1:13; contrast νσν 1Ti_6:4, and ἀθνῦτ τ πσε, Rom_14:1: they must be sound, there must be no internal weakness in any part of the Christian life; their faith in God must not be half-hearted, must have no alloy of false human teaching (1:14); their love must not wax cold in the presence of the lawlessness around them (Mat_24:12), it must not be unbalanced; their power of endurance must be able to hold out against the provocations and persecutions of the world around them (cf.5, 7, 3:2). Each quality must be able to stand a strain without snapping. The thought of “soundness” is most applicable to “faith,” but it perhaps also suggests a “sanitas caritatis” and a “sanitas patientiæ (Jerome), in the sense that each quality may degenerate into weakness. “Love,” which is not weak, sentimental, dangerous, cf. Orelli, Inscr. Lat. 4651, “quædum nimia pia fuit, facta est impia”; “endurance,” which is not faint-hearted nor yet callous, obstinate, fanatical, which will not court martyrdom. Jerome, whose note is excellent, points to 1Co_13 as defining the “sanitas caritatis”; cf. Augustine’s “serenitatem dilectionis” (Conf. ii. 2); Tyrrell, Hard Sayings, p. 295, “He came to teach our affections a rhythm from heaven.” Wordsworth’s “Laodamia”:
“The Gods approve
The depth and not the tumult of the soul,
A fervent, not ungovernable love”;
and for the combination of the three, S. T. Coleridge, “Love, Hope and Patience in Education”:
“Yet haply there will come a weary day
When, overtasked at length,
Both Love and Hope beneath the load give way.
Then, with a statue’s smile, a statue’s strength,
Stands the mute sister Patience, nothing loth,
And, both supporting, does the work of both.”
3. πεβτδς] this again has been referred (Theod. Oecumenius) to some prominent official position in the community (“wie es heute bei den Herrenhutern der Fall ist,” Koehler), such as is found later; cf. the II th Laodicean Canon, πρ τῦμ δῖ τςλγμνςπεβτδςἤο ποαηέα ἐ ἐκηί κθσαθι the epithets ἱρπεες κλδδσάος would suit this, but the whole context is against it (cf. note on 2).
κτσήαι demeanour, deportment (“incessus, motus, vultus, sermo, silentium,” Jerome), but with the additional thought of settled, staid, sedate demeanour; cf. κτσηαιό, and Porphyr. de Abstin. iv. 6, τ σμὸ κκτῦκτσήαο ἑρτ·πρί τ γρἦ ετκο κὶβέμ κθσηὸ ἐεηεεο Ign. Trall. 3, τ ἐικπ ὑῶ ο ατ τ κτσηαμγλ μθτί, with other interesting illustrations in Field, Ot. Norvic. and M.M. s.v. For the thought, cf. Ecclus 19:30 σοιμςἀδὸ κὶγλςὀότνκὶβμτ ἀθώο ἀαγλε τ πρ ατῦ
ἱρπεες temple-like, reverent, like people engaged in sacred duties, cf. 1Ti_2:10 ὃπέε γνιὶ ἐαγλοέαςθοέεα, and an inscription from Delos, τςθσα ἱρπεῶ σντλσν(M.M. s.v.). They are to carry into daily life the demeanour of Priestesses in a temple; cf. Philo, Quod omnis probus sit liber, 12. 76, p. 457 M. of the Essenes, θρπυα Θο γγνσ, ο ζακτθοτςἀλ ἱρπεεςτςἑυῶ δαοα κτσεάενἀιῦτς(Wetstein). The idea of life as one constant festival to the wise man is found in Stoic writers (Marc. Aurel. iii. 4, ὁἀὴ ὁτιῦο . . . ἱρύ τςἐτ κὶὑορὸ θῶ: in Philo, de Sacrif. Abel. 33, ἑρὴγρψχςἡἐ ἀεαςεφούητλίι . . . μνςδ ἑράε τντιύη ἑρὴ ὁσφς and in early Christian writers, Clem. Alex. Strom. vii. 49, ἅα δ ὁβο ατῦπνγρςἁί (of the true Gnostic). So Tertullian, De cultu Fem. ii. 12, calls Christian women “pudicitiæsacerdotes.”
There is some MSS authority for ἱρπεε, “in habitu sancto,” Vulg.; “in habitu decenti,” Theod.-Mops., cf. 1Ti_2:9 ἐ κτσοῇκσί: but the following adjectives strongly support the Plural here.
δαόος] 1Ti_3:11, 2Ti_3:3 “criminatrices,” Fuld.; “in centrices,” Jerome.
4. κλδδσάος here only, “bene docentes,” Vulg.; but better, “bona docentes,” Thd.-Mops., teachers of what is excellent.
ἵασφοίωι not neuter, “that they may be self-controlled,” τςνα being then Parallel in construction to πεβτςand πεβτδς(so Calvin, Hofmann, Wohlenberg); for this is scarcely adequate as the climax of the preceding, nor sufficiently parallel to the other final sentences with ἵα but active, that they may discipline, train in σφούηthe young women; cf. σφο ιμς2Ti_1:7; Justin M. Apol. ii. I, ὃ ἀ σφοίηα ὑὸπτό: Xen. Œ vii. 14, where a wife says to her husband ἐὸ δ ἔηε ἡμτρἔγνενισφοεν where the meaning is, “to be prudent in household management.”
φλνρυ, φλτκος] Deissmann, Bible Studies, p. 255, quotes an Inscription from Pergamum of the time of Hadrian, ἸύιςΒσο Ὀαιί Πλῇτ γυυάῃγνιὶφλνρ κὶφλτκῳσμισσ ἀέπω ἔηλ
5. οκυγύ] workers at home; cf. Clem. Rom. i. I, τ κτ τνοκνσμῶ οκυγῖ ἐιάκτ πν σφοοσς(possibly a reminiscence of this passage). Orelli, Inscr. Lat. 4639, “pia, pudica, frugi, casta, domiseda”: ibid. 4848, “domum servavit, lanam fecit”; contrast 1Ti_5:13 πρεχμνιτςοκα Pro_7:11 of a courtesan, ἐ οκ οχἡυάοσνο πδςατς The meaning is not far different from that of the more usual οκυος “home-minders,” “domus curam habentes” Vulg., “domos suas bene regentes” Theod.-Mops., which is read here in אc Dc H ΩS.
ἀνς cf. the frequent appeal of the Christian Apologists to the high standard of Christian wives, e.g. Tert. Rev_9Rev_9, “diligentissima et fidelissima castitas.”
ἀαά] possibly qualifies οκυγύ “good workers at home” (Hofmann, Wohlenberg, Riggenbach), but more probably introduces a new feature, “kindly,” i.e. mainly, “to their servants,” “benignas,” Vulg.; “quasi dicat, cum mansuetudine regant,” St. Thom. Aq.: cf. I P 2:18 τῖ ἀαοςκὶἐιιέι (of masters).
ὑοασμνς] whether the husbands are Christian or not (cf. 1Ti_6:1, 1Ti_6:2, 1Co_7:10-16). Chrysostom and Theodoret add the later application, that they are not to leave their husbands through wishing to live a “religious” life. For the duty, cf. 1Co_14:34, Eph_5:22, Col_3:18. Resch, Paulinismus (T. und U., N.F. xii. p. 463) thinks that a command of the Lord (cf. 1Co_14:37) lies behind the command of the Apostle.
ἵαμ …βαφμτι] a reminiscence of Isa_52:5 δʼὑᾶ τ ὄοάμυβαφμῖα ἐ τῖ ἔνσ, cf. Rom_2:24, 1Ti_6:1. The Christians are now God’s “peculiar people” (14), like the Jews in captivity, in a heathen world. They have to protect from abuse not only “the name” (τ ὄοα of God, but His new “word,” His new message (ὁλγς cf. 1:3, 9; τνδδσαίν 2:10) of universal salvation, 11. To the Jew the profanation of God’s Name was the deadliest sin, even as the sanctification of the name, especially by martyrdom, was the highest duty; cf. C. G. Montefiore in Beginnings of Christianity, 1. pp. 63-65.
7. πρ πνα] possibly with σφοεν “tam mente quam corpore …in omnibus rebus, ne honores indebitos appetamus, ne accendamur avaritia, ne ulla passione superemur” (Jerome), but more probably with πρχμνς being expanded in the following words; cf. 1Ti_4:12.
πρχμνς] scarcely different from the active in Hellenistic Greek, cf. Col_4:1; and fairly common with the reflexive pronoun in inscriptions; cf. Deissmann, B.S., p. 254; Moulton, N.T. Greek, 1, 2. pp. 155-59.
ἐ τ δδσαί] “in your teaching,” to be joined with all the following words ἀθρα . . . ἀαάνσο.
ἀθρα] the quality of the ἄθρς chaste, pure (cf. M.M. s.v.): purity of motive, without desire of gain (cf. 1:11) or respect of persons, and purity of doctrine (Cf. 2Co_4:2 ἀεπμθ τ κυτ τςασύη, μ πρπτῦτςἐ πνυγᾳμδ δλῦτςτνλγν
σμόηα] dignity of phrase and utterance. λγνὑι, the message in true proportion, well-balanced; cf. ἐ ὑιῦ κὶἐʼἀηεα, Pap. Oxyr. ii. p. 215. ἀαάνσο (found in 2 Mac 4:47 and in several contemporary epitaphs; Deissmann, B.S., p. 200), not liable to be censured, criticized, silenced; contrast 1:10, 3:11, Gal_2:11.
8. ὁἐ ἐατα] “he that is of the contrary part”—doubtless the main thought is of pagan criticism; cf. 5, 10, 1 P 2:12-15, 1Ti_5:14 ὁἀτκίεο: but as there is a direct reference to Titus, it may include “the contrary part” within the Church; cf. τὺ ἀτλγνα, 1:9, 3:15 note, 2Ti_2:25.
9. δύος] cf. 1Ti_6:1 note, 1Co_7:21, 1Co_7:1 P 2:16, 18. ἐ πσν, possibly with ὑοάσσα (W.-H., Wohlenberg, von Soden), and this balances best with ἐ πσνat the end; but cf. Clem. Alex. Strom. vii. 83, ἵαπὸ τνΚρο εάετςἐ πσ γντι The Patristic commentators are careful to point out the necessary limitation, e.g. “quæimperant justa,” Pelagius; so Jerome, Thd. Thdt. μ ἀτλγνα “non responsatores,” Ambrst.; cf. ἀατρήω, Act_10:29. νσιοέος, Act_5:2, Act_5:3, like Onesimus, Phm_1:18.
10. πσνπσι (cf. Gal_5:22) ἐδινμνυ] Cf. Pap. Oxyr. iii. 494. 9, κτλίωτ γνιίμυ. . . ενοσ μικὶπσνπσι ἐδινμν ἃἐνἀοεπ ἔιλ.
ἀαή] possibly limiting πσν “in rebus non malis” (Bengel); but almost certainly strengthening it “with a hearty good will”=μτ ενίς Eph_6:7; ἐεθρ ἀίμ. . . κτ ενινκὶφλσογα δῦάμυσμτ, Pap. Oxyr., ubi supra, line 6,
W.-H. place in the margin, as an alternative reading, πσνἐδ ἀάη: but Pap. Oxyr. strongly supports πσνπσι, and ἀάη may have been an attempt to avoid the doubtful meaning of ἀαή: cf. Introd., p. xxxviii.
κσῶι] “Quo vilior conditio servorum, eo pulchrius describitur eorum pietas,” Bengel (“that they may do worshippe to the doctrine,” Tynd. Cranmer). The very difficulty of the slaves’ position—for which see an interesting note in Chry sostom—makes his loyalty redound the more to the credit of the Gospel, and show that it is a Gospel of glory, 1Ti_1:ll; cf. G. Herbert:
“Who sweeps a room as for thy laws
Makes that and the action fine.”
The notes of St. Thomas Aquinas on vv. 2-10 show a shrewd knowledge of human nature, and the appropriateness of each quality to be pressed upon each class.
11-14. The reason and motive power for this appeal—the enabling grace of God.
This dogmatic statement is introduced as the basis of the previous appeal, cf. 1Ti_3:15, 1Ti_3:16; “do this for you can, God’s grace was given for this very purpose.” It springs directly out of the command to slaves, 9, 10, but certainly includes 2-8, and probably also 1. “Teach rightly, for God’s grace was an educating grace: let each class in the household live a true Christian life, for God’s grace was given to all classes to make possible such a life.” Hence the emphasis lies on πσνἀθώος πιεοσ, ζλτνκλνἔγν
11. ἐεάη] the passive only here and 3:4 (but ἐιανι, Luk_1:79, Act_27:20) in N.T. but common in LXX, Josephus, Inscrr. The essential meaning is to appear suddenly upon a scene, and it is used particularly (a) of divine interposition, especially to aid (cf. Gen_35:7, Gen_35:3 Mac 6:9, so ἐιάεα 2 Mac 2:21, Mal_2:3:24, Mal_2:12:22, Mal_2:14:15; and for pagan illustrations, v. M.M. s.v.), “Apparuit gratia Dei,” Vulg: (b) of the dawning of light upon darkness (Num_6:25, Ps 30:16, 117:27 etc.), “illuxit gratia Dei” (Jerome). The context here (στρο) suggests the former shade of meaning. The grace of God came to the aid of our need, the reference being to the whole life of Christ, Incarnation and Death, cf. 14; in 2Ti_1:10 the thought of light is more prominent. For further illustrations see excellent notes in Ezra Abbot, Critical Essays, P. 454; Milligan on I II Thess., p. 148; Justin Martyr (Apol. i. 5 and 14) contrasts the ἐιάεα of dæ in dreams and other ways, leading to immoral acts, with the ἐιάεαof Christ leading to a life of love.
στρο] taking up στρς10 and anticipating 14, bringing salvation from the power of sin to all.
πσνἀθώος] “nullam conditionem excipit” (Pelagius); “etiam servis, etiam gentibus,” cf. 3:2 (Bengel). The first thought is certainly right—“to all classes of men, even slaves, enabling all to live true lives”: the second thought is perhaps also suggested by the reference to the effect on the heathen world, 5, 8, 10: the message of salvation is intended for all, so you need not despair of winning any by your lives, cf. 1Ti_2:4, 1Ti_4:10.
12. πιεοσ] training, schooling, cf. 2Ti_2:25, 2Ti_3:16 (not, as more often, “chastising”). The educative power of God’s grace is dwelt upon, as the context is concerned with sound teaching. The thought is akin to the Greek conception of redemption from ignorance; but this is not un-Pauline, and the primary thought is redemption from moral evil.
ἀνσμνι] perhaps with reference to a particular time, the time of baptism.
ἀεεα] τνεδλλτεα, κὶτ πνρ δγαα(Theoph.), but this is too narrow; it is the contrast to εσβς Impiety, all wrong thoughts about God, and the actions that follow from it, which marked the heathen (τν life, cf. Jud_1:15-18; “impietatem et sæ desieria” (Vulg.).
κσιά] here only in N.T. in this sense; cf. 1Jn_2:16 πντ ἐ τ κσῳ ἡἐιυί τςσρὸ κὶἡἐιυί τνὀθλῶ, κὶἡἀαοεατῦβο, for the meaning.
σφόω] placed first, as the contrast to ἐιυίιand as the characteristic word of the whole chapter: with self-control, with respect for the rights of others, with true piety towards God.
τ νναῶι] 1Ti_6:17, 2Ti_4:10 only in N.T.
13. ποδχμνι] because we look forward to a yet brighter future, when all that is good in this present life will be rewarded and completed; cf. 1Co_1:7, 2Th_1:7-12. To the writer as he approached death expectation had grown into love, 2Ti_4:8.
τνμκ ἐπδ] almost = ΧιτνἸσῦ; cf. 1Ti_1:1 and 11.
ἐιάεα] in N.T., only here and 2Th_2:8, 1Ti_6:14, 2Ti_1:10, 2Ti_4:1 and 8; cf. note on ἐεάη11. The word was applied to the accession of a Roman Emperor (cf. Milligan on I II Thess., p. 148): that might be in the writer’s mind here (cf. next note and 1Ti_6:15, 2Ti_4:1)—the taking of the kingdom by the true king.
τςδξς] The full manifestation of all that Christ is in Himself and in His saints; cf. 1Ti_1:11 note, 2Co_3:18, 2Th_1:10 ὅα ἔθ ἐδξσῆα ἐ τῖ ἁίι ατῦ but vide below.
τῦμγλυθο] here only in N.T., but ὁθὸ ὁμγς(Deu_10:17, Neh_1:5 etc.), of Jehovah in contrast with heathen gods, and used by heathen of their gods and goddesses; cf. Act_19:27 τςμγλςθᾶ Ἀτμδς
τῦμ Θ κὶστρς] Do these words apply to two persons, “of Our Great God and of our Saviour,” or to one, “of Our Great God and Saviour”? Probably to one, and that one Jesus Christ; cf. 1Th_1:10, 1Co_1:7.
(i) For—
(a) This is the natural (though not necessary) construction of two substantives after one article, and the relative clause ὃ ἔωεseems to require a second article with στρς if that refers to a separate person.
(b) The purpose in 14 ἵαλτώηα κτλ is attributed to Jehovah in the O.T., but here to Jesus Christ so that it is natural that Jesus Christ should be identified with Him in this phrase also.
(c) There is possibly an intentional contrast with the Roman Emperor or (? and) with the object of worship in the mysteries. The combination στρκὶθό had been applied to Ptolemy 1., θὸ ἐιαή to Antiochus Epiphanes, θὸ ἐιαῆκὶκιὸ τῦἀθωίο βο στρ to Julius Cæ (Dittenberger, Gr. Inscr. xvi. 2, 3; Syll. Inscr. Gr. 347. 6). So Osiris was called Lord and Saviour in the Isis mystery.
(d) In Jewish Apocalyptic there is sometimes an anticipation of a manifestation of Jehovah, sometimes of that of a Messiah, but not of both.
(ii) On the other hand, the identification is—
(a) Against the general usage of the earlier Epistles, though Rom_9:5 is probably an exception.
(b) Against the usage of the Past. Epistles, cf. 3:4-6, 1Ti_1:1, 1Ti_1:2:5, 1Ti_1:6, 2Ti_1:2; but those passages speak of Christ’s past or present work, this of His future glorification.
(c) Against the distinction between the glory of the Son and that of the Father, Luk_9:26, Mat_16:27. Patristic evidence is divided. Justin Martyr. Apol. I. 61, ἐʼὀόαο τῦΠτὸ τνὅω κὶδσόο Θο κὶτῦστρςἡῶ Ἰς Χ. κὶτῦπεμτς favours the separation; Clem. Alex. Protr. c. 1, §7, the identification, quoting the passage as a proof that Christ is both God and man; Chrys., Jerome, Thdt., and (apparently) Theod.-Mops. and Pelagius, and the Liturgy of St. Basil (Brightman, L.E.W., p. 402), all support Clement’s view, Ambrosiaster that of Justin.
The question is not one of doctrinal importance: on the theory of separation Jesus Christ is still placed on a level with the great God, as a manifestation of His glory, and as having effected Jehovah’s work of salvation. Chrysostom’s question still remains—πῦεσνο τῦπτὸ ἐάτν τνυὸ λγνε; Dr. Hort (on Jam_2:1 and Add. Note, p. 103: and so Lange, von Hengel, Schenkel, quoted in Ezra Abbot, p. 450) takes τςδξςas in apposition to ἸσῦΧιτῦand governing τῦμγλυθο κὶστρςἡῶ—“the appearing of him who is the glory of the great God and our Saviour”—i.e. of Jesus Christ, the glory of the Father, who is both the great God and our Saviour; supposing the thought of the Shechinah or the Glory of God (cf. Burney, Aramaic Origin of the Fourth Gospel, pp. 36, 37) to have been transferred almost as a fixed title to Christ, as the thought of the Word was transferred to Him in the Fourth Gospel. Passages such as 2Co_4:4, Eph_1:3 (ὁπτρτῦΚρο ἡῶ Ἰς Χο side by side with 1:17 ὁπτρτςδξς and perhaps Jam_2:1, would support this: in a similar way Christ is identified with τ μσήιντῦΘο, Col_2:2, with τ σῆτο τςμγλσνςτῦΘο, Clem. Rom. 1. c. 16, with ἡδνμςτῦΘο, Justin M. c. Tryph. c. 61. This is possible, but Jesus Christ has Himself been called “our Saviour” in this Epistle, 1:4, and the reasons urged above seem to decide in favour of referring the whole phrase to Jesus Christ. For a very full discussion of the history of the interpretation, cf. Ezra Abbot, Critical Essays, pp. 439-87; he separates τῦμγλυΘο from στρςἡῶ.
14. ὃ ἔωε ἑυό] 1Ti_2:6, Gal_1:4, based on the Lord’s own saying, Mar_10:45. The gift is the gift of the whole life, but principally of the life surrendered in death; cf. 1Co_11:23 πρδδτ, Php_2:8, Eph_5:25.
ἵαλτώηα . . . προσο] a reminiscence of several O.T. passages, Exo_19:5, Exo_23:22 ἔεθ μιλὸ προσο ἀὸπνω τνἐνν 2 S 7:23 τῦλτώαθιατ λό (cf. Exo_15:13, 1Ch_17:21): Psa_130:8 κὶατςλτώεα τνἸρὴ ἐ πσντνἀοινατῦ Eze_37:23 ῥσμιατὺ ἀὸπσντνἀοινατν ὧ ἡάτσνἐ ατῖ κὶκθρῶατὺ κὶἔοτιμιεςλό.
λτώηα] (Luk_24:21, Luk_24:1 P 1:18 only in N.T., but very frequent in LXX). “Rescue,” “deliver,” though the previous words ἔωε ἑυὸ ὑὲ ἡῶ suggest the further idea of ransom as lying in the background.
ἀὸπσςἀοίς] As from Egyptian bondage (Exo_15:18) and from Babylon (Isa_44:22-24) in the past: hence the main thought is rescue from the power, not from the guilt of sin.
κθρσ] from Eze_37:23 (supra). The original reference was probably to the sprinkling of the people with the blood of the covenant, cf. Exo_23:22, Exo_23:24:8; so that the thought is still of death: cleanse with his own blood, 1Jn_1:7 τ αμ Ἰσῦκθρζιἡᾶ ἀὸπσςἁατα: ibid.9 ἀὸπσςἀιίς Heb_9:14-22, Heb_9:1 P 1:2 (with Hort’s note): Justin M. Apol. i. 32, δʼαμτςκθίω τὺ πσεοτς c. Tryph. 13.
The word also looks back to 1:15; there is a cleansing needed, but no Jewish ceremonial cleansing to be repeated from time to time, but a cleansing of the heart (cf. Act_15:9) which has been effected by Christ Himself: perhaps it also anticipates 3:5 and contains a reference to the cleansing of baptism; cf. Eph_5:25, Eph_5:26, 1Co_6:11.
προσο] (= Hebr. סגלָ, “set apart,” “reserved,” Exo_19:5, Deu_7:6, Deu_14:2, Deu_26:18) is not found except in the LXX, prob. signifying “that which is over and above,” the special portion which a conqueror took for himself before the spoil was divided, or the first-fruits which the owner takes from his threshing floor (cf. Clem. Rom. c. 29). It is also translated λὸ εςπρπίσν(Mal_3:17, Mal_3:1 P 2:9); ἡπρπίσς(Eph_1:14) and τνἐκσα ἣ πρεοήαο(Act_20:28) are virtually translations of the same word. It implies the thought of Christ as a triumphant king. (For full discussion of the word, vide Hort on 1 P 2:9; Lightfoot, Revision of N.T., Appendix.)
The Latin translations vary: “abundantem,” Clarom.; “acceptabilem,” Vulg.; “egregium,” Jerome; “proprium,” Theodore: cf. “domesticam Dei gentem,” Tert. Rev_18Rev_18. According to Jerome, Symmachus was the first to use the Latin word peculiarem, transliterating it into Greek; and from him Jerome, though leaving “acceptabilem” here and “populus adquisitionis” in 1 P 2:9, used it in the O.T., and it has come thence into our English versions. It is derived from the peculium, the private property of a slave.
ζλτνκλνἔγν] “æ” O.L.; “sectatorem,” Vulg.; “a pursuer,” Rheims; “fervently given to good works,” Tynd. Israel had been a peculiar people, to keep God’s commandments (Deu_26:18); the Christian Church has to have an eager enthusiasm for and to take the lead in all that is excellent, in all that will “adorn” the doctrine. Cf. τῦἀαο ζλτί 1 P 3:13; and contrast ζλτὶτῦνμυ Act_21:20; ζλτςτνπτιῶ μυπρδσω, Gal_1:14. This contrast may be conscious here, cf. 1:14, 15, 1Ti_1:7. Epictetus would have each man ὡ θο ζλτνπναπιῖ κὶλγι, ii. 14. 13. The phrase ζλτὶτνκλίτνis found in inscriptions more than once (M.M. s.v.).
The conception of the Church, as the chosen people, which has taken the place of and has to do the work of the Jewish nation, is specially marked in 1 Peter, but it is equally clear in St. Paul; cf. Gal_6:16 “the Israel of God”; Php_3:3 ἡεςἐμνἡπρτμ, and it underlies the Lord’s choice of twelve apostles and His building a new ἐκηί.
15. λλι (=1), πρκλι (=6, 1:9), ἔεχ (1:9, 13). μτ πσςἐιαῆ] cf. ἀοόω, 1:13, which suggests that the words only belong to ἔεχ. Cf. Tert. Apol. 39 (of Christian assemblies), “ibidem etiam exhortationes, castigationes, et censura divina.”
πρφοετ] perhaps not quite so strong as κτφοετ, 1Ti_4:12, “ignore,” but Chrys. and Thdt. both treat the two as synonymous. Calvin assumes that the Epistle would be read in public, so that this command is virtually addressed to the church rather than to Titus. It probably implies advice both to Titus and to his hearers.
Ἐκαή, Σφω and their Cognates
Σφω and its cognates are specially characteristic of the Past. Epp., not occurring at all in the earlier letters: ἐκαή and its cognates are comparatively rare in each set, once in Past. Epp. ἐκαή, Tit_1:8; thrice in the earlier letters ἐκάεα Gal_5:23; ἐκαεεθι 1Co_7:9, 1Co_9:25. In Tit_1:8 both are stated as qualifications for the ἐίκπς as though a distinction was consciously drawn between them. This would probably be the same as that drawn in Aristotle: ἐκάεαis control of the bodily passions with deliberate effort, a self-mastery which keeps the self well in hand (cf. Gen_43:30 ἐερτύαοof Joseph at the sight of Benjamin, 1Sa_13:12), the main stress is on the will; it is applied most frequently to sexual and all bodily passions (1Co_7:9, 1Co_9:25), but also with the widest possible reference (Gal_5:23, Gal_5:2 P 1:6).
σφούηis a free and willing control which no longer requires effort; the main stress is on the judgment which recognizes the true relation between body and spirit, a rational self-control, a sound mind which always “keeps its head.” So in Plato’s application of it to the state it is the recognition of the true relation of each part to the other, and, while common to all classes, it is most important and effective in the ruler. But in popular usage it tended to be regarded as the peculiar virtue of women, in the sense both of sexual self-control and of practical wisdom, and of the young. Cf. Xenophon, Œ vii. 14 (quoted supra 2:4); Arist. Rhet. 1361a, θλινἀεὴ. . . ψχςσφούηκὶφλρί ἄε ἀεεθρα.
Professor Gilbert Murray would add a new thought to σφούη which would make the distinction stronger; he sees in it a saving power which would give it an altruistic effect, while ἐκάεαwould be only self-regarding. “It is something like Temperance, Gentleness, Mercy; sometimes Innocence, never merely Caution; a tempering of dominant emotions by gentler thought. But its derivation is interesting. The adjective σφω or σόρνis the correlative of ὀοφω. Ὀοφω means ‘with destructive thoughts’; σφω means ‘with saving thoughts.’ Plutarch, when the force of the word was dead, actually used this paraphrase to express this same idea (νῦ στραφοονα De Tranquillitate, 470 D). There is a way of thinking which destroys and a way which saves. The man or woman who is σφω walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all has that in his mind which saves. Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be” (The Rise of the Greek Epic, p. 27). This is excellent as a description of its usage; but I doubt whether it springs from the derivation, which implies a “sound” rather than a “saving” mind, and Plutarch’s words are not applied to the σφω but to ὁνῦ ἔω.
It is, however, very doubtful whether a distinction between the two words is to be pressed always in Hellenistic Greek. A comparison of Act_24:25 δαεοέο δ ατῦπρ δκισνςκὶἐκ&alph