Tituschapter 2
15 verses · Paul, by tradition · AD 63 to 65 · Paul's letters
as we await the blessed hope and glorious appearance of our great God and Savior Jesus Christ.
Introduction
Paul, by tradition, Paul's letters, Titus Overview.
Paul turns here from the teachers who were misleading Crete to the ordinary people of its churches. His hearers met as one body that held old and young, husbands and wives, masters and slaves. In their world a religion was judged by the homes it produced, and outsiders watched to see whether this one made people better. Listen for the reason given again and again after the instructions. Then listen for the word For, where the chapter stops giving orders and says what God has already done. The rules rest on that.
Context
- Who
- Older men and women, young couples, and household slaves who all met as one church
- What
- Instructions for older men, older women, young women, younger men, Titus himself and slaves, grounded in the appearing of God's grace and the hope of Christ's return.
- Where
- Written to Titus on Crete, for churches that met in homes in the island's towns.
- When
- After Paul's first imprisonment in Rome, about AD 63 to 65 by the usual dating.
- Why
- To show that sound teaching produces godly homes, so that outsiders would have nothing bad to say and the teaching about God would be made attractive.
Historical context
Greek and Roman writers produced household codes, lists of duties owed by husbands, wives, fathers, children, masters, and slaves. Everyone recognized the form. What is different here is that the wives, the young women, and the slaves are addressed directly as people who can decide, not merely described as property to be managed.
Show the rest of the historical context, 3 more paragraphs
The instruction that older women train the younger reflects real life. A young wife might be fifteen or sixteen, running a household with servants, small children, and no schooling for the job. Her teacher was an older woman, and the chapter makes that informal apprenticeship a church office in all but name.
The warning against older women being slaves to much wine had a local edge; Crete's reputation for indulgence was part of why Paul quoted the poet in the previous chapter.
Slaves are told not to pilfer. Petty theft by household slaves was so common that Roman writers treated it as expected, and a slave who could be trusted with the stores was a rarity worth remarking on, which is exactly the point of saying such behavior makes the teaching about God attractive.
Significance
The hearers lived in a culture that judged a religion by whether it produced decent households. This chapter takes that standard and accepts it: the doctrine gets adorned, or discredited, at the level of daily behavior.
Show the rest of the significance, 1 more paragraph
For slaves in particular, being told their honesty could make God's teaching beautiful gave a person with no legal standing a genuine role in the church's witness.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Sound Doctrine for Every Age in the House
Titus 2:1-2
speak the things that are consistent: Titus is to speak the things that are consistent with sound doctrine, and hugiainouse is the Pastorals' word for healthy teaching. Doctrine in this letter always lands in character, and the chapter lists what health looks like at each age.
Titus 2:1
“But you speak what befits sound doctrine. The speaking of sound doctrine is one thing, the teaching of those things that are fitting for sound doctrine is another; in the one there is only the simplicity of instruction, while in the other there is also the correction of life in those who teach. For whoever shall break one of these least commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but he who shall do and teach, he shall be called great in the kingdom of heaven (Matthew 5:19).”
Jerome · written before 420 · Commentary on Tituspatristic
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Titus 2:1
“But speak thou - In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred office. Here he gives him special instructions in regard to his own preaching. “The things which become sound doctrine.” To wit, those which he proceeds immediately to specify. On the phrase sound doctrine, see the notes at 1Ti 1:10; compare 2Ti 4:3.”
Older men are to be temperate: Barnes and Clarke read older men as men of advanced years, with no church office in view. Matthew Henry names faith, love and perseverance as three main Christian graces, and warns that age is prone to be peevish and fretful. Age needs all three kept sound.
Titus 2:2
“That the aged men be sober - It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense. For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Titus 2:2
“Thus must there be soundness in charity or love. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Titus 2:3-5
Older women, likewise: Older women are given an office, kalodidaskalous, teachers of good. They are to train the young women, so Titus reaches the young women through the older women.
Titus 2:3
“Similarly, with holy habits, not inciting, not serving much wine; teaching well, that they may instruct young women towards chastity, that they may love their husbands, that they may love their children: modest, chaste, having diligence of the house, kind, submissive to their husbands, that the word of God may not be blasphemed. Although the apostle Peter has commanded that husbands should give honor to their wives as to a weaker vessel, nevertheless it is not to be judged that a wife, who has a weak vessel of the body, is at once weaker also in soul.”
Jerome · written before 420 · Commentary on Tituspatristic
2 more voices on this verse
Titus 2:3
“The aged women likewise - Not only those who may have the office of deaconesses, but all aged females. That they be in behaviour as becometh holiness - Marg, “holy women.” The Greek word is not found elsewhere in the New Testament. It means appropriate to a sacred place or person, or becoming to religion. Their conduct should be such as the gospel requires. Not false accusers - - Margin, “make-bates.” Greek, διαβόλους diabolous - the word commonly applied to the devil - “as the accuser.” See it explained in the notes at 1Ti 3:11, where it is rendered slanderers.”
Titus 2:3
“As becometh holiness - Literally, observing an holy decorum. Not slanderers - Or evil-speakers. Not given to much wine - If they use a little for their often infirmities.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
train the young women: Titus is to reach the young women through the older women. Wesley marks the difference from Timothy, who was to teach them himself. Chrysostom sees Paul binding the church together by setting the younger under the elder.
Titus 2:4
“That they instruct the young women - These Timothy was to instruct himself; Titus, by the elder women. To love their husbands, their children - With a tender, temperate, holy, wise affection.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Titus 2:4
“That they may teach the young women to be sober - That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 2:4
“That they may teach the young women to be sober,.... Or to be chaste, modest, and temperate; or to be wise and prudent in their conduct to their husbands, and in the management of family affairs, who have had a large experience of these things before them.”
so that the word of God will not be discredited: The list closes on its reason. Jamieson, Fausset and Brown read it as a guard against the reproach that the inconsistencies of believers bring on the gospel. Wesley sets the limit of the submission at all things lawful.
Titus 2:5
“Keepers at home - Whenever they are not called out by works of necessity, piety, and mercy. Good - Well tempered, sweet, soft, obliging. Obedient to their husbands - Whose will, in all things lawful, is a rule to the wife.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 2:6-8
urge the younger men: Titus himself becomes the lesson: show yourself to be an example by doing good works. The word for example is tupos, the stamp others are struck from.
Titus 2:6
“Young--Greek, "The younger men." sober-minded--self-restrained [ALFORD]. "Nothing is so hard at this age as to overcome pleasures and follies" [CHRYSOSTOM].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3 more voices on this verse
Titus 2:6
“Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves.”
Titus 2:6
“Similarly, exhort the youth to be pure in all things, setting yourself as an example of good works in teaching, integrity and chastity, in sound and irreproachable speech, so that the outsider may respect us, having nothing bad to say about us.”
Jerome · written before 420 · Commentary on Tituspatristic
Titus 2:6
“Young men - exhort to be sober-minded - Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
show yourself to be an example: Titus was young himself, as Wesley notes, so he was to teach the young men first by his own life. Barnes points out that the Greek word for example is tupos, a type or pattern. Chrysostom calls such a life a common school of instruction.
Titus 2:7
“In all things showing thyself a pattern of good works - Not merely teaching others, but showing them by example how they ought to live. On the word rendered “pattern” (τύπον tupon, type), see the Heb 9:5 note; 1Co 10:6 note; Php 3:17 note. In doctrine - In your manner of teaching; notes, 1Ti 4:16. Showing uncorruptness - The word here used does not occur elsewhere in the New Testament.”
3 more voices on this verse
Titus 2:7
“Showing thyself a pattern - Titus himself was then young. In the doctrine which thou teachest in public: as to matter, uncorruptness; as to the manner of delivering it, seriousness - Weightiness, solemnity.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 2:7
“As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself. gravity--dignified seriousness in setting forth the truth. sincerity--omitted in the oldest manuscripts.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Titus 2:7
“They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
wholesome speech: is healthy speech, the same idea as the sound doctrine of verse 1, as Barnes notes. Clarke reads the gospel as healing doctrine for a diseased human nature. The aim is that opponents find nothing bad to say.
Titus 2:8
“Sound speech - Λογον ὑγιη· Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men. He that is of the contrary part - Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 2:9-10
Slaves are to submit: The section's crown belongs to slaves, so that in every respect they will adorn the teaching about God our Savior. The verb is kosmeo, the jeweler's word, and the lowest station in the household receives the highest purpose in the list.
Titus 2:9
“Slaves should be subject to their masters in all things: pleasing, not contradicting, not stealing; but showing all good faith, so as to adorn the doctrine of our Savior God in all things. For our Lord and Savior, who says in the Gospel: Come to me, all you who labor and are burdened, and I will refresh you (Matt. 11:28), considers no condition, age, sex, or beatitude to be foreign.”
Jerome · written before 420 · Commentary on Tituspatristic
2 more voices on this verse
Titus 2:9
“Exhort servants to be obedient to their own masters - See this explained in the notes at Eph 6:5, following, and 1Ti 6:1-4. And to please them well in all things - That is, so far as they lawfully may, or in those things which are not contrary to the will of God; compare Eph 6:6. It should be an object with one who is a servant, to meet the approbation of his master, as long as this relation continues.”
Titus 2:9
“Please them in all things - Wherein it can be done without sin. Not answering again - Though blamed unjustly. This honest servants are most apt to do.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
adorn the teaching: Slaves who did not steal could make the teaching about God attractive. Wesley notes that Paul says more here of slaves than he says of kings. Jamieson, Fausset and Brown observe that many will die for their religion but few live for it.
Titus 2:10
“Showing all good fidelity - Soft, obliging faithfulness That they may adorn the doctrine of God our saviour - More than St. Paul says of kings. How he raises the lowness of his subject!”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 more voices on this verse
Titus 2:10
“Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master’s goods. The word signifies, not only stealing but embezzling another’s property; keeping back a part of the price of any commodity sold on the master’s account. In Act 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 2:10
“Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on 1Ti 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Grace Teaches Us to Wait for the Blessed Hope
Titus 2:11-12
the grace of God has appeared: The grace of God that has appeared takes a teacher's office, paideuousa, the schooling word of Galatians 3. Its three words, sensible, upright, and godly, face self, neighbor and God.
Titus 2:11
“For the grace of God - The favor of God, shown to the undeserving; see the notes at Rom 1:7. That bringeth salvation - Margin, to all men, hath appeared. That is, in the margin, “the grace which brings salvation to all men has been revealed.” The marginal reading is most in accordance with the Greek, though it will bear either construction.”
1 more voice on this verse
Titus 2:11
“They are put under the dispensation of the grace of God, so the gospel is called, Eph. iii. It is grace in respect of the spring of it--the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
It instructs us: Grace is pictured as a teacher. Clarke reads the Greek word as instruction given to children, and Jamieson, Fausset and Brown call it discipline. The lesson has two sides, to renounce ungodliness and worldly passions and to live sensible, upright and godly lives in the present age.
Titus 2:12
“This grace has shone upon all men in order to instruct us to renounce impiety and worldly desires and to live chastely, justly, and piously in this world. However, to deny impiety and worldly desires, as we have explained above, they confess to knowing God, but deny it by their deeds. I believe that this can be understood through opposing arguments. Therefore, worldly desires are those that are suggested by the prince of this world, and since they belong to this world, they pass through it like a cloud.”
Jerome · written before 420 · Commentary on Tituspatristic
3 more voices on this verse
Titus 2:12
“Teaching us, that, denying, etc. - Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples - must put themselves under his tuition, and learn of him. Denying ungodliness - Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 2:12
“And worldly desires - Which are opposite to sobriety and righteousness. We should live soberly - In all purity and holiness. Sobriety, in the scripture sense, is rather the whole temper of a man, than a single virtue in him.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 2:12
“And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
we await the blessed hope: The Greek sets one article over both titles, so by the rule Granville Sharp described, great God and Savior name one person. An older reading divides the titles between the Father and the Son.
Titus 2:13
“But we, living in Christ in a chaste and just manner, not only avoid sin with our body and mind, but also live piously in this world. 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?”
Jerome · written before 420 · Commentary on Tituspatristic
3 more voices on this verse
Titus 2:13
“UPON reading this text, one sees at a glance that Paul believed in a Divine Savior. He did not preach a Savior who was a mere man. He believed the Lord Jesus Christ to be truly Man, but he also believed Him to be God over all and he, therefore, uses the striking words, "the glorious appearing of the great God and our Savior Jesus Christ." There is no appearing of God the Father—there is no such expression in Scripture!”
Titus 2:13
“Looking - With eager desire. For that glorious appearing - Which we hope for. Of the great God, even our saviour Jesus Christ - So that, if there be (according to the Arian scheme) a great God and a little God, Christ is not the little God, but the great one.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 2:13
“Looking for - Expecting; waiting for. That is, in the faithful performance of our duties to ourselves, to our fellow-creatures, and to God, we are patiently to wait for the coming of our Lord. (1) We are to believe that he will return; (2) We are to be in a posture of expectation, not knowing when he will come; and, (3) We are to be ready for him whenever he shall come; see the Mat 24:42-44 notes; 1Th 5:4 note; Php 3:20 note. That blessed hope - The fulfillment of that hope so full of blessedness to us.”
Titus 2:14-15
He gave Himself for us: He gave Himself to purify for Himself a people for His own possession. The Greek periousios carries the segullah vocabulary of Exodus 19:5 over to the church. The purchased people are marked by appetite, zealous for good deeds.
Titus 2:14
“This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
4 more voices on this verse
Titus 2:14
“Who gave himself for us - Who gave his own life as a ransom price to redeem ours. This is evidently what is meant, as the words λυτρωσηται and λαον περιουσιον imply. The verb λυτροω signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and περιουσιος signifies such a peculiar property as a man has in what he has purchased with his own money.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 2:14
“How could he have given himself if he had not worn flesh? He offered his flesh and gave himself for us, in order that undergoing death in it, "He might bring to nothing the one who held the power of death, that is, the devil." For this reason we continually give thanks in the name of Jesus Christ. We do not bring to nothing the grace which came to us through him. For the coming of the Savior in the flesh has been the ransom and salvation of all creation.”
Athanasius of Alexandria · written before 373 · Letter to Adelphus 60.6patristic
Titus 2:14
The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (Tit 2:11, 12). peculiar--peculiarly His own, as Israel was of old. zealous--in doing and promoting "good works."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Titus 2:14
“Who gave himself for us - To die in our stead. That he might redeem us - Miserable bondslaves, as well from the power and the very being, as from the guilt, of all our sins.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Let no one despise you: Chrysostom notes that Timothy was told to reprove, rebuke and exhort, while Titus must rebuke with all authority. He ties the difference to the more stubborn manners of the Cretans.
Titus 2:15
“Speak these things, and exhort, and rebuke with all authority. He has set out three things: speak, exhort, and rebuke. And indeed, in what he says, "speak," it seems to refer to teaching. But what he introduced, "exhort," that is, παρακάλει, means something else in Greek than in Latin: for παράκλησις sounds more like comfort than exhortation. This word was also spoken of earlier concerning young people: Likewise, comfort the young, be modest in everything. About this we have expressed it in its place as it is read in Latin, as if it was written to exhort.”
Jerome · written before 420 · Commentary on Tituspatristic
2 more voices on this verse
Titus 2:15
“These things speak and exhort - Notes, 1Ti 6:2. And rebuke with all authority - 1Ti 5:1, note, 20, note; 2Ti 4:2 note. The word “authority” here means command - ἐπιταγὴ epitagē; 1Co 7:6, 1Co 7:25; 2Co 8:8; 1Ti 1:1; Tit 1:3. The sense here is, he was to do it decidedly, without ambiguity, without compromise, and without keeping anything back. He was to state these things not as being advice or counsel, but as the requirement of God.”
Titus 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.”
How this psalm is built
The form: Duties for each member of the household, followed by the just cause for them, the grace of God that has appeared, as Chrysostom classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Six groups in turn | Verses 2 to 10 speak in turn to older men, older women, young women, younger men, Titus himself and slaves. The young women are reached through the older women, and Titus stands among the younger men as their example. Clarke marks the order of old men, old women, young women and young men before the words in everything of verse 7.Adam Clarke, Commentary on the Bible, on Titus 2:7. | Titus 2:2, Titus 2:3, Titus 2:4, Titus 2:6, Titus 2:7, Titus 2:9 |
| Three reasons that look outward | Three of the instructions end with a so that clause, and each one faces the watching world. Verse 5 guards the word of God from being discredited, verse 8 leaves opponents with nothing bad to say, and verse 10 has slaves adorn the teaching about God our Savior. Jamieson, Fausset and Brown read verse 5 as a guard against the reproach that the inconsistencies of believers bring on the gospel.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, on Titus 2:5. | Titus 2:5, Titus 2:8, Titus 2:10 |
| Two appearings | Verse 11 says the grace of God has appeared, and verse 13 waits for the glorious appearance of our great God and Savior Jesus Christ. The life of verse 12 is lived between the two. Jamieson, Fausset and Brown name the double appearing, of grace and of glory, and Spurgeon preached the passage as The Two Appearings and the Discipline of Grace.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, on Titus 2:11. | Titus 2:11, Titus 2:12, Titus 2:13 |
The structure
5 more paragraphs on the patterns
The chapter opens and closes on the same order to Titus: speak the things that are consistent with sound doctrine in verse 1, and speak these things in verse 15. Verses 2 to 10 are the household instructions, group by group. Verses 11 to 14 give the ground for all of them in one long sentence, from the grace that has appeared to the people Christ purified for Himself.
The title in verse 13
Verse 13 calls Jesus Christ our great God and Savior. Wesley reads the line as naming Christ the great God, and Chrysostom and Jerome both use it against those who denied that the Son is God. Spurgeon points out that Scripture speaks of no appearing of God the Father, so the one who appears is Christ. Clarke refers the grammar to an essay on the Greek article, and he also parts from those who make the blessed hope and the glorious appearing one thing.
Where it stands in the letter
Chapter 1 ended on false teachers unfit for any good deed. This chapter ends on a people for His own possession, zealous for good deeds, so the letter answers its own complaint. The phrase God our Savior in verse 10 and our great God and Savior Jesus Christ in verse 13 sit three verses apart, and the letter pairs the title the same way in 1:3 and 1:4 and in 3:4 and 3:6.
Keep studying
Studies13
Words12
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The context
Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible and Matthew Henry, Commentary on the Whole Bible.
The form and classifications
Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, on Titus 2:14; John Chrysostom, Homily on Titus 5, on Titus 2:11 and Matthew Henry, Commentary on the Whole Bible, on Titus 2:14.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on Titus; John Chrysostom; John Gill, Exposition of the New Testament; John Wesley, Explanatory Notes upon the New Testament and Matthew Henry, Commentary on the Whole Bible.