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Tit_2:14. The thought in this verse is very closely related to Tit_2:12 : παιδεύουσα ἡμᾶς , ἵνα κ . τ . λ ., as it shows how far the appearance of the grace of God exhorts us to deny ἀσέβεια κ . τ . λ . In construction, however, it is connected with σωτῆρος ἡμ . Ἰ . Χρ .
ὃς ἔδωκεν ἑαυτόν ] comp. Gal_1:4, equivalent to παρέδωκεν ἑαυτόν , Eph_5:25. The conception of the voluntary submission to death is not contained in ἑαυτόν (Heydenreich) so much as in the whole expression.
ὑπὲρ ἡμῶν ] is not equivalent to ἀντὶ ἡμῶν , but: “for us, on our behalf;” the notion of ἀντί , however, is not excluded (Mat_20:28). The purpose of this submission is given in the next words: ἵνα λυτρώσηται ἡμᾶς ] λυτροῦσθαι : “set free by means of a ransom.” In Luk_24:21 (comp. too, 1Ma_4:11, and other passages in the Apocrypha) the reference to ransom falls quite into the background; but in 1Pe_1:18-19, where, as here, the redemption through Christ is spoken of, the τίμιον αἷμα of Christ is called the ransom. The same reference is indicated here by the previous ἔδωκεν ἑαυτόν , comp. 1Ti_2:6. The middle form includes the reference which in the next clause is expressed by ἑαυτῷ .
ἀπὸ πάσης ἀνομίας ] “from all unlawfulness.” Ἀνομία is regarded as the power from which Christ has redeemed us; it is opposed to σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζῆν : “the unrighteousness in which the law of God is unheeded.” It is wrong to understand by ἀνομία “not only the sin, but also the punishment incurred by sin” (Heydenreich), or only the latter; comp. Rom_6:19, 2Co_6:14, and especially 1Jn_3:4 : ἡ ἁμαρτία ἐστὶν ἡ ἀνομία .
καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ] positive expression of the thought which was expressed negatively in the previous clause. De Wette and Wiesinger without reason supply ἡμᾶς as the object of καθαρίσῃ ; the object is λαὸν περιούσιον .
περιούσιος ( ἅπ . λεγ . in N. T.). Chrysostom wrongly interprets it by ἐξελεγμένος , οὐδὲν ἔχων κοινὸν πρὸς τοὺς λοιπούς ; Theodoret more correctly by οἰκεῖος ; so, too, Beza: peculiaris, and Luther: “a people for a possession.” The phrase λαὸς περιούσιος belongs to the O. T., and is a translation of the Hebrew òÇí ñÀâËìÌÈä , Exo_19:5; Deu_7:6; Deu_14:2; Deu_26:18, LXX.; in the church of the N. T. the promise made to the people of Israel is fulfilled; comp. 1Pe_2:9 : λαὸς εἰς περιποίησιν .
ἑαυτῷ corresponds with λυτρώσηται ἀπό . The sentence is pregnantly expressed, and its meaning is: “that He by the purifying power of His death might acquire for Himself ( ἑαυτῷ ) a people for a possession.”
The moral character of the λαὸς περιούσ . is declared by the words in apposition, ζηλωτὴν καλῶν ἔργων : accensum studio bonorum operum.
De Wette is inaccurate in saying that the apostle is speaking here not of reconciliation, but only of moral purification. Wiesinger rightly asks: “What else are we to understand by ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν than the reconciling death?” But de Wette is so far right, that reconciliation is not made the chief point here, but rather, as often in the N. T., e.g. 1Pe_1:17-18, the design is mentioned for which Christ suffered the death of reconciliation; comp. Luther’s exposition of the second article of faith.
Tit_2:15. Ταῦτα (viz. these moral precepts, see Tit_2:1, with the reasons given for them, Tit_2:11-14) λάλει καὶ παρακάλει καὶ ἔλεγχε ] The distinction between these words is correctly given by Heydenreich. Λαλεῖν denotes simple teaching, παρακάλ . pressing exhortation, ἐλέγχ . solemn admonition to those who neglect these duties. “The theoretic, the paraenetic-practical, and the polemic aspects of the preaching of the gospel are combined” (Matthies).
μετὰ πάσης ἐπιταγῆς ] According to 1Co_7:6, συγγνώμη is the opposite of ἐπιταγή ; this clause therefore enjoins that Titus is not to leave it to the free choice of the church whether his exhortations shall be obeyed or not, but to deliver them as commands. De Wette translates: “with all recommendation,” which is right in sense; still ἐπιταγή is not properly recommendation but command, and it is therefore better to say, “with entire full command.”
With this the final words are closely connected: μηδείς σου περιφρονείτω ] περιφρονεῖν ( ἅπ . λεγ .); properly: “consider something on all sides;” then: “think beyond, despise,” equivalent to καταφρονεῖν ; comp. 1Ti_4:12. Luther is right in sense: “let no man despise thee,” viz. by not receiving thy teachings, exhortations, and admonitions as commands, and by thinking lightly of them. There is nothing to suggest that Titus is to conduct himself so that no one may be right in despising him.