--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 822 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/822/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 822. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/822/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 822. Titus · 4 of 5 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/822/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/822/#p-N [¶0] 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]; [1Ti 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 [2Ti 1:10]) the kindred verb "appeared" (epephanee), [Tit 2:11], refers ([1Ti 6:14]; [2Ti 4:1], ). 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, [1Jo 5:20]. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. [De 7:21]; , 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. [¶1] 14. gave himself--"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked." [¶2] for us--Greek, "in our behalf." [¶3] redeem us--deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants ([Tit 2:9], ): [¶4] from all iniquity--the essence of sin, namely, "transgression of the law": in bondage to which we were till then. 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], ). [¶5] peculiar--peculiarly His own, as Israel was of old. [¶6] zealous--in doing and promoting "good works." [¶7] 15. with all authority--Translate, "authoritativeness" (compare "sharply," [Tit 1:13]). [¶8] Let no man despise thee--Speak with such vigor as to command respect ([1Ti 4:12]). Warn them with such authority that no one may think himself above (so the Greek literally) the need of admonition [Tittmann, Greek Synonyms of the New Testament]. ### Chapter 3 ### Tit 3:1-15. What Titus Is to Teach Concerning Christians' Behavior towards the World: How He Is to Treat Heretics: When and Where He Is to Meet Paul. Salutation. Conclusion [¶11] 1. Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination. [¶12] to be subject--"willingly" (so the Greek). [¶13] principalities ... powers--Greek, "magistracies ... authorities." [¶14] to obey--the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare [Ro 13:3], as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" ([Tit 3:3]). [¶15] 2. To speak evil of no man--especially, not of "dignities" and magistrates. [¶16] no brawlers--"not quarrelsome," not attacking others. [¶17] gentle--towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on [Php 4:5]). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans. [¶18] showing--in acts. [¶19] all--all possible. [¶20] meekness--(See on [2Co 10:1]); the opposite of passionate severity. [¶21] unto all men--The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles. [¶22] 3. For--Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God ... seeing that thou art in the same condemnation." [¶23] we--Christians. [¶24] were--Contrast [Tit 3:4], "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor. [¶25] sometimes--once. [¶26] foolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness. [¶27] disobedient--to God. [¶28] deceived--led astray. The same Greek, "out of the way" ([He 5:2]). [¶29] serving--Greek, "in bondage to," serving as slaves." [¶30] divers--The cloyed appetite craves constant variety. [¶31] pleasures--of the flesh. [¶32] malice--malignity. [¶33] hateful ... hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them. [¶34] 4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on [Tit 3:2], ). It is to the "kindness and love of God," not to their own merits, that they owe salvation. [¶35] kindness--Greek, "goodness," "benignity," which manifests His grace. [¶36] love ... toward man--teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men" ([Tit 3:2]), even as God had "toward man" ([Tit 2:11]); opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness. [¶37] of God our Saviour--Greek, "of our Saviour God," namely, the Father ([Tit 1:3]), who "saved us" ([Tit 3:5]) "through Jesus Christ our Saviour" ([Tit 3:6]). [¶38] appeared--Greek, "was made to appear"; was manifested. [¶39] 5. Not by--Greek, "Out of"; "not as a result springing from works," &c. [¶40] of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds ... wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [Theophylact]. [¶41] we--emphatically opposed to "His." [¶42] mercy--the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on [Tit 3:4]). [¶43] by--Greek, "through"; by means of. [¶44] the washing--rather, "the laver," that is, the baptismal font.