Notes on the International Sunday School Lessons

Winter 2005-2006

by Jarl K. Waggoner

 

Lesson 1 - Isaiah 42:1-8

            Background - Isaiah 42:1-4 is quoted in Matthew 12:17-21, where it is applied to Jesus’ ministry.

            42:1 -   “he shall bring forth judgment to the Gentiles” - “Judgment” is better translated “justice” (TWOT, 2:948; cf. NIV; NASB).  The word can refer to various aspects of governance.  The basic idea here is rightness. To “bring forth” justice can mean either to proclaim justice or to produce it (i.e., cause it to go forth) (BibSac, Jan/March ‘82, p. 18). 

            42:2 -   “He shall not cry” - This suggests that the Servant-Messiah would avoid “all ostentation or self-display, he would carry on a quiet and unassuming ministry” (WBC, 638).

            42:3 -   “A bruised reed shall he not break . . . smoking flax he shall not quench” - The picture here is of handling very gently a reed that has been damaged so as not to break it.  “Bruised” appears to mean broken but not broken off (Alexander, Isaiah, 2:133).  “Smoking flax” refers to the wick of a lamp that has almost been extinguished (cf. NASB).  The Servant is pictured as keeping it burning.  Both figures speak of the Servant’s gentleness toward the oppressed (cf. BibSac, Jan-March ‘82, p. 20).

            42:3 -   “bring forth judgment unto truth” - “Bring forth judgment” is the same phrase as that used in verse 1.  “Unto truth” can mean either “with respect to the truth,” “according to the truth,” “truly,” or “faithfully” (cf. Alexander, 2:134; BibSac, Jan/March ‘82, 20).  Most modern versions take the word (emeth) to mean “faithfully.” NASB translates: “He will faithfully bring forth justice.”

            42:4 -   “shall not fail nor be discouraged” - There is a play on words here.  “Fail” means to burn dimly; “discouraged” means to be bruised or broken.  They are related to the adjectives used in verse 3 and contrast the Servant himself with the oppressed to whom he ministers (Vine, 106-7).  They also suggest that the Servant will face strong opposition, which he will endure “till he have set judgment.”

            42:4 -   “the isles shall wait for his law” - “Isles” probably is a figure for distant peoples, who are here depicted as eagerly expecting his just order (BibSac, Jan/March ‘82, 21; JFB, 3:694).  NIV translates, “In his law the islands will put their hope” (cf. Matt. 12:21).  This points to the time of Christ’s return.

            42:5 -   “Thus saith God the Lord” - The Lord now spoke directly to the Servant, giving him assurance of success.  “God” is el, a name that is often associated, as it is here, with God’s creative power (cf. EDT, 506).

            42:6-    “called thee in righteousness” - This meant “to be responsible to do God’s righteous will” (BKC, 1095) or called “‘for a righteous purpose’” (JFB, 3:695).

            42:6 -   “for a covenant of the people, for a light of the Gentiles” - “God’s twofold mission for his Servant would be: (a) to fulfill his covenant promises to Israel; (b) to bring the light of revelation to the Gentiles” (WBC, 638).  Cf. Isaiah 49:6.  Note that “it appears that the servant is not literally either ‘a covenant’ or ‘a light’ but one who in some way is a cause, source, mediator, or dispenser of covenant realities or illuminating benefits” (BibSac, Jan/March ‘82, 25).

            42:7 -   “open the blind eyes, . . . bring out the prisoners” - These are metaphorical expressions for spiritually blind people and those held captive by sin (cf. BKC, 1095-6; WBC, 638).  Both Jews and Gentiles are probably in view here.

            42:8 -   “I am the Lord . . . my glory will I not give to another” - The name “Lord” (Yahweh)–which suggests self-existence, an everlasting and unchanging nature, and faithfulness to his covenant–is “the guarantee of the fulfillment of His word” (Vine, 108).  The Lord who has “given the prophecy recorded in verses 6-7 . . . will not let idols take credit for it” (BKC, 1096).

 

Lesson 2 - Isaiah 49:5-6; 50:4-9

            49:5 -   “bring Jacob again to him” - “Jacob” refers to the nation of Israel.  The Messiah’s mission was to restore the nation spiritually.

            49:5 -   “though Israel be not gathered” - The textual question is discussed in Alexander (Isaiah, 2:227), JFB (3:717), and BibSac (Apr/June ‘82, 137).  KJV rendering suggests that Israel will not be regathered.  Most modern commentators and Bible versions read it as a positive statement parallel to “bring Jacob again to him.” The regathering might be seen as the physical restoration of the nation, corresponding to the spiritual restoration mentioned in the parallel phrase.   See NASB, NIV, NKJV, NJB. 

            49:5 -   “yet shall I be glorious” - This phrase, which continues to the end of the verse, is parenthetical (cf. NASB).  The Servant expresses his delight in the assurance of God’s approval. Vine sees here an allusion to the resurrection (144).

            49:6 -   “It is a light thing” - In essence, this meant that it was too small a thing for the Servant to simply restore Israel.  He would also be given a wider ministry that would extend to the Gentiles (Vine, 144).

            49:6 -   “a light to the Gentiles . . . my salvation” - Jesus does not just bring light and salvation; he is light and salvation.   “Israel has light but needs restoration, while the Gentiles need both light and salvation” (NIVBC, 1126). This is quoted in Luke 2:32 and Acts 13:46-47.

50:4 -   “God hath given me” - After the Lord spoke in verses 1-3, the Servant now speaks.  The Servant stands in contrast to Israel, whose actions and response to God are described in the first three verses. This is the third Servant Song in Isaiah.

            50:4-    “How to speak a word in season” - The Servant would obediently learn from the Father how to comfort the weary.

            50:6 -   “I gave my back to the smiters” - While Israel had been disobedient, the Lord’s Servant would be obedient, even to the point of suffering (cf. Matt. 27:26).

            50:8 -   “He is near that justifieth me” - NASB and NIV have “vindicates me.” The Servant was convinced that the Lord would vindicate him.  Thus he would not fear his enemies.

           

Lesson 3 - Isaiah 53:1-3; Luke 1:47-55

                                   Isa. 53:1- “Who hath believed our report?” - This question is raised by the prophecy of Isaiah 52 of the suffering of the Lord’s Servant.  Isaiah recognizes that the thought produces incredulity in his hearers.

            53:1 -   “to whom is the arm of the Lord revealed?” - The Lord’s arm is the “emblem of divine power” (LBC, 1388; cf. Isa. 52:10) and is “used to designate special interpositions in human affairs whereby God delivers his people and punishes his foes” (WBC, 647).  The expression here is parallel to “Who hath believed our report?”  The clear proofs of God’s work in and through Christ would be rejected.

            53:2 -   “tender plant, . . . root out of a dry ground” - “Tender plant” is literally “suckling.”  It describes the “inauspicious early life of Christ” and the “almost unobservable tender ‘sprout’ that shall spring up at a time when it is least expected” (LBC, 1388-89).  “Dry ground” probably speaks of a spiritually arid area “where one would not expect a large plant to grow” (BKC, 1107).

            53:2 -   “no form nor comeliness” - NASB has “no stately form or majesty” (cf. NIV), which better conveys the idea.  This does not refer to physical attractiveness but to the lack of “earthly grandeur that allures the admiration of the world” (WBC, 647).  In other words, the Messiah would be a common man.

            53:3 -   “we hid . . . our faces from him” - This may point specifically to the response to Jesus’ suffering, meaning that it was unbearable for people to look upon him (LBC, 1389).  Some suggest, however, that it means “men would persistently avoid facing the real Christ” (WBC, 647).

            53:3 -   “we esteemed him not” - The “we” refers to the nation of Israel as a whole.  The Messiah was despised and rejected by the nation, who did not esteem or value him.

Luke 1:47-55- Commonly called the Magnificat, after the opening verb in the Latin Vulgate.  It exhibits great  familiarity with OT Scriptures.  Even though girls normally received no formal education (cf. Ward, Jesus and His Times, 155), it was not unusual for pious Jewish girls to be knowledgeable of  Scripture (NIVBC, 215).

            1:46-47- “soul . . . Lord . . . spirit . . . God” - The two verses are parallel.  “Soul” is equivalent to “spirit,”

                        and “Lord” is the same as “God.”  (Cf. Stein, Luke, 91).

            1:49 -   “name” - refers to God’s “whole reputation or character” (NIVBC, 215).

            1:49 -   “holy” - This may refer to God’s exalted position “above all His creatures” (Thiessen, Lectures in Systematic Theology, 128) as well as to His moral perfection, or separation from sin (cf. Marshall, Luke, 83).

            1:51-55- The verbs in this section are in the aorist indicative (past) tense.  This could speak of God’s acts

                        in OT times (NIVBC, 215).  Marshall (83) says this is “not very likely in the context.”  He and

many others take this as a “futuristic aorist,” describing “the future work of God’s Son with the certainty of a past event.  Mary saw as already accomplished what God would do through her son” (Stein, 93; cf. Morris, Luke, 85).

            1:55 -   “to Abraham” - “Mary is saying that God’s action in the Messiah is not so much completely new as a continuation of his mercy to Abraham.  It is also in accordance with his promises to the fathers of old time” (Morris, 85).

           

Lesson 4 - Isaiah 61:1-2; Luke 2:8-20

            61:1-2 -These verses are quoted by Jesus in Luke 4:18-19 and applied to himself; thus this is clearly a messianic prophecy.  Jesus’ quotation ended abruptly in the middle of verse 2, however, for beginning at that point, the prophecy relates to Jesus’ second coming.

            61:1 -   “anointed me to preach good tidings to the meek” - Just as prophets, priests, and kings were commissioned for service in the OT by anointing by oil (cf. Num. 3:3; 1 Sam. 16:12-13), so the Messiah (the Anointed One) would be anointed at his baptism by the Holy Spirit (Matt. 3:16-17) and empowered for service.  “Meek” is variously taken as “afflicted” (NASB), “poor” (NIV), and “oppressed” (NRSV).  It “primarily signifies suffering ones” (Vine, 199; cf. TWOT, 2:682-3).

            61:1 -   “bind up the brokenhearted” - The brokenhearted are probably those who grieve and mourn (NIVBC, 1140).  Binding them up pictures the bandaging of heart wounds.

            61:1 -   “proclaim liberty to the captives, and the opening of the prison to them that are bound” - The terminology seems to be that of the Year of Jubilee (cf. Lev. 25:10), when “slaves” were released.  It pictures the deliverance of those held captive to sin (cf. John 8:31-36).  Cf. Vine (199) and JFB (3:752).  “Opening” usually refers to the opening of the eyes (TWOT, 2:732).  Its use here suggests a spiritual meaning.

            61:2 -   “the acceptable year of the Lord” - This is an allusion to the Year of Jubilee (cf. Lev. 25:8-17) in which all debts were forgiven and slaves were freed.  Jesus was using it to picture the new messianic era He was introducing (cf. Luke 4:18-19).

            61:2 -   “day of vengeance” - This refers to the judgment meted out at Christ’s second coming (cf. 2 Thess. 1:7-10).

            2:8 ‑     "shepherds" ‑ Shepherds were a despised class  (Stein, Luke, 108; Morris, Luke, 93).

            2:10 ‑   "to all people" ‑ BKC (208) says that Luke may have used this phrase to hint that the Savior would be for all mankind, but like most commentators says "people" here refers specifically to the Jews (cf. Morris, 94; Stein, 108)

            2:11 ‑   "Saviour, . . . Christ the Lord" ‑ This expression “describes the child in the highest possible terms” (Morris, 94).  Literally, it is “Christ Lord,” a Greek construction found nowhere else in the NT.  Christ is the Greek equivalent of the Hebrew Messiah, meaning anointed one.  “Lord” (kurios) can be applied to human beings, but it is also the word that the Septuagint (Greek translation of the Hebrew OT) uses to translate Yahweh, or Jehovah.

            2:14 ‑   "good will toward men" ‑ Variant mss. read "men on whom his favor rests," which emphasizes that God's favor rests on those who are saved.  Also, note that the phrase can be translated: "toward men of his good pleasure" (cf. Morris, 94).

            2:19 -   “kept . . . pondered” - “Kept” means  “‘to protect’, ‘to hold or treasure up (in one’s memory)’ . . . The sense here is that Mary continued to think and ponder over the events as a whole so that she was able to discern their meaning” (Marshall, Luke, 114).  As to the possible subjects of her pondering, see Stein (110).

 

Lesson 5 - 1 Timothy 1:12-20

                                    Background - Timothy had joined Paul on the apostle’s second missionary journey (Acts 16:1-4).  He was probably from Lystra had been converted on Paul’s first missionary journey (14:6-7).  His mother was a Jew and his father a Greek.  Paul had sent Timothy to Ephesus to guide the church there.  He was still there when Paul wrote 1 Timothy and probably 2 Timothy as well.  Paul probably wrote 1 Timothy around A.D. 62 or 63, after being released from a first imprisonment.  See Kent, (Pastoral Epistles, 16-23, 50-53) for a complete chronology.

            1:13 -   “blasphemer” - Blaspheming is injurious speech.  It is often used for speaking evil of God.  “Paul had spoken untruths against God and the Word.  In Paul’s case the blasphemy was particularly against Christ” (Kent, 90).

            1:13 -   “ignorantly in unbelief” - This is not an excuse for Paul’s prior actions but rather an explanation for why God showed him such mercy.  Paul had acted in ignorance in persecuting Christ and his followers.  The Old Testament law provided atonement for sins of ignorance but not for willful sins (cf. Num. 15:27-31).     

            1:16 -   “I obtained mercy, . . . for a pattern” - See NIV translation, which conveys the meaning of “first” by rendering it “the worst of sinners.”  Paul was presenting himself as the “extreme example.  If God was patient and gracious enough to save Paul, He is patient and gracious enough enough to save anyone” (BKC, 733).  “Paul’s experience was to serve as a compelling example to countless numbers who should hereafter believe” (Guthrie, Pastoral Epistles, 66).

            1:17 -   “King eternal” - It is not clear whether Paul’s praise is of Jesus Christ or God the Father.  Probably it is best to consider it simply as praise for the Triune God (Kent, 94).  Literally “King eternal” is “King of the ages,” an expression that emphasizes his sovereignty (Hendriksen, Exposition of the Pastoral Epistles, 83; BKC, 733).

            1:18 -   “This charge I commit unto thee, son Timothy, according to the prophecies” - The charge is that which Paul has already stated in verses 3-4, directing Timothy to teach and guard sound doctrine.  Timothy was Paul’s spiritual “son,” perhaps having been converted under Paul’s ministry.   “Prophecies apparently led the way to Timothy’s ministry just as in the case of Saul and Barnabas (Acts 13:2).  We are not told the content of these prophecies, but on the basis of these passages [cf. 1 Tim. 4:14], we conclude that they revealed what special gifts had been imparted to Timothy for his ministry at the time when the elders laid their hands on him to set him apart for special service” (Kent, 95-96).  Remembering these prophecies would encourage Timothy in the spiritual warfare in which he was engaged.

            1:19 -   “Holding faith, and a good conscience” - “Faith” here means truth.  “By living and teaching in accordance with this truth, remaining firm and stedfast in the midst of all opposition, Timothy will be obeying the voice of conscience” (Hendriksen, 86).

            1:19 -   “some having put away concerning faith have made shipwreck” - NASB has “some have rejected and suffered shipwreck in regard to their faith.” Some have rejected the testimony of their conscience and taught error, thus wrecking the message of the true faith (cf. Kent, 97).

            1:20 -   “Hymenaeus and Alexander” - These two men, apparently active in Ephesus, were examples of men who “did not stand true to sound doctrine” (Kent, 97).  Nothing more is known about Alexander.  Hymenaeus is mentioned again, apparently, in 2 Timothy 2:17 as one who taught that the resurrection was already past.

            1:20 -   “delivered unto Satan” - This expression probably refers to “excommunication from the congregation (cf. 1 Cor. 5:1-5) and abandonment to realms controlled by Satan (2 Cor. 4:4)” (BKC, 733-4).

 

Lesson 6 - 1 Timothy 2:1-8

            2:1 -     “supplications, prayers, intercessions, and giving of thanks” - These four terms are used to describe “the function of prayer.  These terms are not mutually exclusive.  Several are synonyms.  Rather than attempting the precarious task of drawing hard and fast distinctions among them, it is better to regard them as aspects or elements of genuine prayer” (Kent, Pastoral Epistles, 99). “Supplications” brings out the sense of need (Guthrie, Pastoral Epistles, 69).  “Prayers” is a general term for prayer.  “Intercessions” literally means “a falling in with” and denotes a “confident, familiar prayer” and not necessarily a plea on behalf of another (Kent, 100).  NASB translates it simply “petitions” (cf. NIVBC, 895).  See also Hendriksen, 92 and Vine, 330.

            2:1-2 - “for all men; for kings, and for all that are in authority” - Prayer is to be made for “all men,” not just fellow believers.  Specifically, Paul said that prayers should be made for kings and those in authority.  At the time Paul wrote, the wicked Nero was the Roman emperor.

            2:2 -     “that we may lead a quiet and peaceable life” - Our prayers for those in authority are for the purpose of allowing the church to live in peace.  This is not a selfish reason for prayer, “for if the church is at peace with outsiders, then the outsiders are experiencing peace also” (Kent, 102).  “Peaceable” refers to “restfulness not marred by outward disturbance; ‘quiet’ suggests inner stillness that accompanies restfulness” (NIVBC, 896).

            2:3 -     “this is good and acceptable in the sight of God our Saviour” - The second reason to pray for “all men” is that it is pleasing to God.  This may relate specifically to his desire that all men be saved (v. 4).  He is pleased with such prayers because he himself is desirous of their salvation.  In fact, he is called “God our Saviour” (cf. 1:1).

            2:4 -     “Who will have all men to be saved” - God “wants” (NIV) or “desires” (NASB) all people to be saved.  This refers to God’s moral or desired will (cf. 2 Pet. 3:9).  Of course, not all people are saved.  Paul was not teaching universalism.  Salvation is provided for all but not all “come to the knowledge of the truth.”  “Knowledge” here is “precise and accurate knowledge.  Such knowledge of God’s truth is both the root and fruit of salvation” (NIVBC, 896).

            2:5 -     “one God, and one mediator . . . Christ Jesus” - This is the “basis upon which prayer can be made to God for the salvation and blessing of all men” (Kent, 104).  He is the only God, and he alone has provided salvation through Christ, who is the only mediator between God and man.  A mediator is one who intervenes to bring peace and reconciliation between two parties.  Christ, as both God and man, accomplished this through his atoning death. 

            2:6 -     “a ransom for all” - “Ransom” is a payment made to effect release from bondage.  It is used in a metaphorical sense to describe the results of Christ’s sacrifice.  Because of Christ’s death, sinners are released from judgment, sin, and death (EDT, 982-3).

            2:7 -     “I am ordained a preacher, and an apostle” - Apparently, some in Ephesus were questioning Paul’s apostolic authority.  Here he affirmed that he was “ordained a preacher,” or “appointed a herald” (NIV) by God, not by himself. 

            2:8 -     “lifting up holy hands, without wrath and doubting” - Lifting up the hands was a common practice in prayer.  However, here Paul was probably using “hands” as symbolic of daily life.  One who prays, especially in the church meeting, must live a  life that is holy, or unpolluted (Kent, 108).  Prayer also must be accompanied by proper attitudes, ones that are absent of “wrath” and “doubting,” a word that is better translated “dissension” (NASB; BAG, 185).

                                                                                                                                   

Lesson 7 - 1 Timothy 3:2-15

            3:2 -     “bishop” - “Bishop,” or “overseer” (NASB; NIV) is equivalent to “elder” (cf. Titus 1:5-7), or pastor (Eph. 4:11).  See Saucy, The Church in God’s Program (140-42) for a detailed discussion of the terms.

            3:2 -     “blameless” - This means “above reproach” (NIV).  It describes “someone against whom no charge of wrong doing can be brought” (NIVBC, 898).

            3:2 -     “husband of one wife” - At the least this means “the overseer must be completely faithful to his wife” (NIVBC, 898).  Others argue that it rules out any history of divorce (Kent, 129-30).  It does not require that an overseer be married.

            3:2 -     “vigilant, sober, of good behaviour” - “Vigilant” literally means sober.  Here it means “temperate, calm, an sober in judgment” (Kent, 131).  “Sober” is translated “self-controlled” in NIV and literally means of sound mind.  “Good behaviour,” or “respectable” (NIV; NASB), literally means “orderly.” It speaks of a “life which is well-ordered” (Kent, 131).

            3:3 -     “not given to wine, no striker, not greedy of filthy lucre” - Literally, this says “not beside wine,” meaning that an overseer must not be a drinker.  A “striker” is one who is violent or prone to strike out physically.  “Not greedy of filthy lucre” is omitted in most modern translations for lack of manuscript support.  The idea is contained in the requirement that an overseer not be “covetous.”

            3:3 -     “patient, not a brawler, not covetous” - NIV gives a literal and clearer translation:  “gentle, not quarrelsome, not a lover of money.”

            3:4 -     “with all gravity” - “With all dignity” (NASB) or “with proper respect” (NIV) is better.  The dignity or respect describes “the manner in which the father exercises his authority” (BKC, 737; cf. Kent, 134).

            3:6 -     “not a novice, lest .  . . he fall into the condemnation of the devil” - We get our word “neophyte” from the Greek word used here.  Literally it means “newly planted.”  It speaks of one who is a new convert or spiritually immature.  Elevating such a person to the office of overseer is disastrous.  It likely will lead to pride, and “if such conceit occurs, the judgment which was meted out to Satan for his pride may happen also to the novice. . . . It means the judgment which the Devil experienced, not a judgment which the Devil brings upon novices, for the Devil does not judge” (Kent, 134-35).

            3:7 -     “reproach and the snare of the devil” - One who does not conduct himself properly before the unbelieving world will fall into the “reproach” of the world, which is “not now an honor, as it is in the other passages where the same word ‘reproach’ is used” (Hendriksen, Exposition of the Pastoral Epistles, 129).  He will also fall into the “snare of the devil,” or the “trap that the devil lays for unsuspecting Christians” (NIVBC, 899).

            3:8 -     “deacons” - The term “deacon” (diakonos) means servant.  Their service probably is to be “primarily concerned with material ministries of the church” (Saucy, 156).

            3:8 -     “grave, not doubletongued” - “Grave” means worthy of respect, dignified. “Doubletongued” means saying one thing to one person and something else to another person (Robt. 4:574).

            3:9 -     “Holding the mystery of the faith in a pure conscience” - The mystery of the faith is “the body of truth which comprises Christian faith” (Kent, 139).  The deacon must hold the faith in a “pure conscience,” that is, “there must be nothing in the conduct of these men that was glaringly inconsistent with their professed beliefs” (BKC, 738).

            3:11 -   “wives” - The Greek word means both “woman” and “wife.”  Thus here it means either wives of the deacons (NIVBC, 900), women deacons, or deaconesses (Kent, 140-41), or just women who apparently assisted in ministry (Hendriksen, 132-33).

            3:13 -   “purchase to themselves a good degree, and great boldness” - “Good degree” is rendered “good,” “high,” or “excellent standing” (NIV; NASB; NKJV; NRSV).  It seems to indicate that faithfulness in the work of a deacon will bring great respect from fellow Christians (NIVBC, 900). Such service also brings “great boldness,” meaning confidence or assurance.  They gain confidence in the sincerity of their faith (BKC, 738), which assists “them in further spiritual labors” (Kent, 143).

            3:15 -   “how thou oughtest to behave” - The Greek text omits the subject of the verb.  It could refer specifically to Timothy (KJV; NKJV) or more generally to all believers or leaders in the church (NASB; NIV; NJB).  See Guthrie (Pastoral Epistles, 87).

            3:15 -   “pillar and ground of the truth” - “Ground” is better translated “support” or “foundation.”  The church is not the source or “ground” of the truth; rather “it upholds in the world the truth which God has revealed to men” (Kent, 145).

 

Lesson 8 - 1 Timothy 4:1-16

            4:1 -     “latter times” - This refers either to (1) the end-times (Hoyt, The End Times, 121, 134); (2) times                                 still future but imminent–during Paul’s lifetime (Guthrie, Pastoral Epistles, 91; NIVBC, 901); (3)

recurring seasons still future when Paul wrote, with some still future today (Kent, Pastoral Epistles, 148); (4) the entire period between the first century and Christ’s second coming (BKC, 739, 756).  Though there are some differences, numbers 2, 3, and 4 are all compatible.  Paul seemed to be pointing to events that Timothy himself could witness. 

4:1 -     “seducing spirits, and doctrines of demons” - The Spirit prophesied seasons of apostasy, when professing believers would abandon the faith and follow teaching that comes from demons.  “The teachings (didaskaliais) of demons are false doctrines taught by errorists whose views are instigated ;by demons” (BKC, 739).

4:2 -     “Speaking lies in hypocrisy; having their conscience seared” - NIV is more understandable: “Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron.”  This is a description of the human agents of the demonic teaching.  Their lies are hidden by their hypocrisy (presenting themselves as something they are not). Their consciences have been cauterized beyond feeling by their sins.  See Kent (150-51) for various explanations for this searing of the conscience.

4:3 -     “Forbidding to marry, and commanding to abstain from meats” - Paul was warning about a false dualism that rejected physical desire and pleasures that God had given to mankind (cf. BKC, 739).

4:4 -     “every creature of God is good” - This is better translated “every creation of God.”  In contrast to the false teaching mentioned in verse 3, everything God created is good.

4:5 -     “it is sanctified by the word of God and prayer” - “In the light of the Scriptures a Christian recognizes God’s good hand behind the things provided, and offers thanksgiving to the Lord.  In this way the ordinary things so easily taken for granted (some of which are forbidden by errorists) become sanctified as occasions for worship and praise” (BKC, 740).

4:7 -     “refuse profane and old wives’ fables” - To refuse is to shun or “have nothing to do with” (NIV; NASB).  While Timothy “must meet demonic teaching head-on and refute it with Scripture, he must not fritter away his time with silly religious trivia” (Kent, 156).  Here that trivia concerned myths “ fit only for old women” (NASB).  They are of no profit. See 1 Timothy 1:4; 2 Timothy 2:23. 

            4:7 -     “exercise thyself . . . unto godliness” - “Exercise” is gumnazo, from which we get gymnasium.  The present tense indicates a continual effort to live in a godly way.

            4:8 -     “having promise of the life that now is, and of that which is to come” - In contrast to physical exercise, which has limited value, exercise toward godliness has eternal value–both now and in the age to come.

            4:10 -   “God, who is the Saviour of all men, specially of those that believe” - Clearly this does not mean that all men will eventually be saved.  What, then does it mean? This has been interpreted in a number of different ways by evangelicals.  (1) He saves all kinds of people; (2) he desires all people to be saved, and has provided the means for their salvation, though many do not receive it (cf. BKC, 740); (3) he is able to save all people, but only those who believe are saved; (4) he is the Savior of all people in the sense that he delivers, preserves, and blesses all people providentially, but believers are special objects of his providence; (5) he is the Savior of all people in that he preserves and blesses all people, but for believers this salvation does not end with earthly life but continues on into eternity.  Kent (158-60) and Hendriksen (Exposition of the Pastoral Epistles, 153-56) interact with the various interpretations, and both opt for interpretation number 5. 

            4:11 -   “in word, in conversation, in charity” - NASB is clearer: “in speech, conduct, love.”

            4:13 -   “give attendance to reading, to exhortation, to doctrine” - “Attendance” means “to take heed, give heed” (Vine, 44).  The three terms listed here are all accompanied by the definite article (“the”), which suggests particular public functions, that is, parts of a corporate worship service.  This is how NIV, NASB, and NRSV understand it by translating “public reading of Scripture.”  “Exhortation” probably was the customary plea to follow the teaching of the Scripture just read publicly.  “Doctrine” is the teaching of Scripture (Kent, 162).

            4:14 -   “Neglect not the gift . . . which was given thee by prophecy, with the laying on of the hands of the presbytery” - Timothy was not to “neglect,” or ignore, his gift. “Gift” (charisma) is a gift of grace and is used for spiritual gifts given by the Spirit  What this particular gift was is not stated.  Whatever it was, it was bestowed on him by prophecy with the laying on of hands of the “presbytery” (elders).  “The gift was bestowed and made known to Timothy by an inspired prophet who revealed what the gift was.  This revelation to Timothy through prophecy was accompanied by the imposition of hands by the body of elders.  Meta (with) does not denote agency but accompaniment.  The imposition of hands was thus a symbolic action accompanying the reception of the gift” (Kent, 164; cf. Hendriksen, 159-60).

            4:16 -   “thou shalt both save thyself, and them that hear thee” - “Ultimately only God can save, of course; yet in a secondary sense the New Testament speaks of a person ‘saving’ himself (Phil. 2:12) and others (James 5:19-20; Jude 23)” (BKC, 741). Paul here is speaking of the present aspect of salvation being “worked out” (Phil. 2:12-13).  “By a careful attention to his own spiritual condition and ministry, Timothy and all ministers are ‘working out’ their own salvation, and are bringing the message of salvation also to others” (Kent, 167).

 

Lesson 9 - 1 Timothy 5:1-8, 17-24   

            5:1 -     “Rebuke not an elder, but intreat him as a father” - “Elder” here is not a church official but an older man.  The church officer are mentioned in verse 17.  It was especially important for Timothy, a relatively young man, to treat those older men in the church with great respect.  This meant not to “rebuke” them (the idea being “striking” with words; Robt. 4:583) but to “intreat,” or encourage them when such is needed.  All members of the church are to be treated as family members.

            5:3 -     “Honour widows that are widows indeed” - Paul here and in the following verses makes some distinctions.  In verse 3 he speaks of “widows indeed.”  The context indicates that these are widows who have no family at all to provide for their needs and who also meet other criteria (vv. 5-6).  Such widows are to be honored by Timothy and the church.  Kent (Pastoral Epistles, 171ff) delineates in detail the church’s responsibilities toward widows. The honor given to such widows may well include financial support.

            5:4 -     “if any widow have children or nephews, let them . . . requite their parents” - “Nephews” is a “general term denoting ‘descendants’ and would be better rendered ‘grand-children’, while the word progonoi, parents, is equally general for ‘progenitors’” (Guthrie, Pastoral Epistles, 100). The point is that widows who have children or other descendants who can care for them, these family members should “requite,” or repay them by providing for them.  The church should not have to provide for them (cf. v. 16).

            5:5 -     “desolate, trusteth in God, and continueth in supplications” - The “widow indeed,” one worthy of the church’s support, is described here as one who is without family to support her and one who trusts in God and commits herself to prayer.

            5:6 -     “she that liveth in pleasure is dead” - This widow is contrasted with the “widow indeed” of verse 5.  A woman who once professed faith in Christ but is now widowed and living for “pleasure” is spiritually dead.  She does not deserve the church’s support just because she one professed faith and was a part of the visible church.

            5:7 -     “these things give in charge, that they may be blameless” - Timothy is to instruct the church regarding these matters.  In so doing, they will not “be open to blame” (NIV) by giving support to a widow who is not worthy or by failing as individuals to provide for widows in their family.

            5:8 -     “if any provide not for his own, and specially for those of his own house, he hath denied the faith” - “His own” probably refers to relatives, while “his own house” to immediate family.  Providing for one’s own family is “an indisputable Christian duty.  To deny this is to deny the essence of the Christian faith and puts one in a worth position than an infidel who in the contemporary world generally acknowledge his obligation to parents” (Guthrie, 101).

            5:17 -   “Let the elders who rule well be counted worthy of double honour” - Elders (church leaders) who performed their duty of overseeing well were to be given “double honour.”  Particularly this refers to those who labored in preaching and teaching.  The word “honour” can convey the idea of pay, the context certainly suggests that is its meaning here (cf.v. 18).  What, then, does double honor mean?  It may mean that elders who excel, especially in preaching and teaching, are (1) to receive the honor other elders receive plus pay; (2) to receive twice the pay of other elders who do not serve with such distinction (BKC, 744; Kent, 182-3; cf. Hendriksen, Exposition of the Pastoral Epistles, 180-81).

            5:18 -   “Thou shalt not muzzle the ox . . . the labourer is worthy of his reward” - In support of the remuneration of diligent, hardworking elders, Paul quoted Deuteronomy 25:4, which says that an ox that works, treading out the grain in order to separate the chaff from the kernels, is to be allowed to eat some of that grain.  He then quoted Jesus’ words in Luke 10:7 that one who works is worthy of appropriate payment.  Here Jesus’ words are equated with Scripture.

            5:19 -   “before two or three witnesses” - An official charge against an elder must not even be entertained unless there are multiple witnesses. 

            5:20 -   “rebuke before all, that others also may fear” - The “preceding safeguard for elders was not intended to be a protection for evil men” (Kent, 185).  Those elders who are genuinely guilty of serious offenses are to be rebuked openly.  Some believe “before all” means before all the elders, so that they will “take warning” (NIV; NIVBC, 905; Hendriksen, 183).  Others take this as meaning before the entire church congregation (BKC, 744; Guthrie, 106; Kent, 185).

            5:21 -   “doing nothing by partiality” - The injunction to avoid partiality, while a general principle, apparently is here applied particularly to the discipline of elders. 

            5:22 -   “Lay hands suddenly on no man, . . . keep thyself pure” - “While some commentators feel that the context favors the idea of laying hands of reconciliation on repentant fallen elders when they are received back into the church, most view this as a reference to ordination” (NIVBC, 905). This seems to be warning against hasty ordination of individuals as elders.  “By exercising care when an elder is selected, the possibility of future need for disciplining is greatly reduced” (Kent, 187). Employing such caution in selecting elders will prevent Timothy or others in a similar position from unwisely vouching for the character of one whose life is not pure.

            5:23 -   “Drink no longer water, but use a little wine for thy stomach’s sake” - NIV is better: “Stop drinking only water.”  The largely impure water in ancient times would only exacerbate Timothy’s intestinal problems, yet Timothy apparently wanted to avoid any accusation of being a drinker (cf. 1 Tim. 3:3).

            5:24 -   “Some men’s sins are open beforehand, going before to judgment; and some men they follow after” - This verse picks up from verse 22, with verse 23 acting as a parenthetical statement.  The point is that some men’s sins are obvious, as if going before them to judgment; others’ sins are hidden from view, “becoming known only after the individual has passed.  Thus Paul emphasized the difficulties inherent in choosing qualified candidates for ordination.  Hasty, superficial assessments, . . . are sometimes inaccurate, leading to the enlistment of unqualified men” whose sins are for the present time unknown (BKC, 745).

 

Lesson 10 - 2 Timothy 1:3-14

Background - Paul was imprisoned in Rome around A.D. 64 when he wrote 2 Timothy, the last of his epistles.  Timothy was in Ephesus, giving leadership to the church there.

            1:3 -     “I thank God, whom I serve from my forefathers with pure conscience” - NIV clarifies the meaning here: “I thank God, whom I serve, as my forefathers did, with a clear conscience” (cf. Hendriksen, Exposition of the Pastoral Epistles, 226).

            1:5 -     “dwelt first in thy grandmother Lois, and thy mother Eunice” - There is disagreement among commentators as to the faith referred to here.  Does it refer to the Jewish faith of Lois and Eunice or to their Christian faith?  Kent, Pastoral Epistles, 256) argues that in light of Paul’s mention of his forefathers in verse 3, he was probably speaking of their Jewish faith.  Guthrie (Pastoral Epistles, 124-5) argues that Christian faith is in view (cf. Hendriksen, 227-8).  Timothy’s mother, Eunice, was a Christian at the time Timothy joined Paul (Acts 16:1).  If she had become a Christian at Pentecost or soon after, much of Timothy’s early life would have been under her Christian influence.  Guthrie believes that since her husband was a Gentile, she must not have been an orthodox Jew and thus did not have a Jewish faith that was commendable.

            1:6 -     “stir up the gift of God, which is in thee by the putting on of my hands” - See 1 Timothy 4:14 and comment above.  The receiving of this spiritual gift–whatever it was–was accompanied by the laying on of hands by the elders.  Here Paul indicates that he was among that group of elders.  To “stir up” the gift means to continually (present tense) rekindle or stir into flame (Robt., 4:612).  Some suggest that Timothy might have been failing in some way (Hendriksen, 228), but the command itself does not suggest this (Kent, 258).

            1:7 -     “God hath not given us the spirit of fear, but of power, and of love, and of a sound mind” - This tells how Timothy is to employ his spiritual gift.  It is to be used without fear, relying on the power the Spirit gives.  It is to be used with love and with “the wisdom and good judgment . . . the Spirit of wisdom produces to safeguard the believer from fanaticism” (Kent, 257).

            1:8 -     “Be not . . . ashamed . . . but be thou partaker of the afflictions” - The imperative here probably means “do not start being ashamed,” although this is not necessitated by the Greek form (aorist) used here (Boyer, “A Classification of Imperatives” GJT, Spring 1987).  Rather than being ashamed of Paul or his message, Timothy was to join Paul “in suffering for the gospel . . . for it is just in such circumstances that the power of God is made manifest (cf. 2 Cor. 12:9-10)” (BKC, 751).

            1:10 -   “abolished death, and . . . brought life and immortality to light” - God’s grace has been unveiled in Christ and his saving work.  This included abolishing death.  The Greek word for “abolished” (katargesantos) means “rendered ineffective.” “By paying the penalty (death) for sin, Christ removed its claim on believers” (Kent, 260).  “The preaching of the cross offers all people life and immortality; this is the good news Christ came to bring” (NIVBC, 910).

            1:12 -   “keep that which I have committed unto him against that day” - In spite of suffering, Paul was assured that God would guard what Paul had entrusted to him.  “That which I have committed” literally is “my deposit.”  This could be understood as that which Paul had deposited with Christ or that which Christ had deposited with Paul.   The major translations follow the first understanding (but see marginal note in NRSV) as do many commentators (Kent, 261-2; Hendriksen, 235-6).  In this case, the “deposit” is Paul’s commitment to Christ or his salvation.  Many commentators prefer the second understanding, seeing this usage as parallel to 1 Timothy 6:20 and 2 Timothy 1:14 (NIVBC, 910; Guthrie, 132). In this case, the “deposit” is the gospel or the work commissioned to the apostle.  “That day” probably refers generally to the coming of Christ and the various events associated with it, though some see it as specifically referring to the judgment seat of Christ (LBC, 2510).

            1:14 -   “good thing which was committed unto thee keep by the Holy Ghost” - Here the “deposit” is clearly the gospel, which has been entrusted to Timothy.  It is to be guarded without change or modification.  Such guarding can be done only in the power of the Holy Spirit.

 

Lesson 11 - 2 Timothy 2:14-26

            2:14 -   “strive not about words to no profit, but to the subverting of the hearers” - Paul charged Timothy to avoid worthless “word battles.”  See I Timothy 1:3-4; 4:7.  This, of course, does not refer to careful study of God’s Word but to endless “wrangling with those whose motives are questionable and whose influence is factious and destructive” (Kent, Pastoral Epistles, 273).

            2:15 -   “Study to shew thyself approved unto God, . . . rightly dividing the word of truth” - The Greek word the KJV renders “study” means “give diligence” (Robt. 4:619; cf. NASB).  Diligence should be given to seek God’s approval, or “acceptance after testing.”  The Christian “workman” avoids shame in his work by carefully and accurately handling with discernment the Word of God.

            2:16 -   “shun profane and vain babblings” - This is “worldly and empty chatter” (NASB).  See 1 Timothy 1:4; 4:7; 6:4, 20.  Hendriksen (Exposition of the Pastoral Epistles, 263-4) calls it “unholy, useless disputes about fictitious genealogical histories . . . and hair-splitting debates about niceties in the law of Moses.”

            2:17 -   “their word will eat as doth a canker” - Preferable is NIV’s “Their teaching will spread like gangrene.”

2:17-18 - “Hymenaeus and Philetus; who . . . have erred, saying that the resurrection is past” - Hymenaeus is probably the same man mentioned in 1 Timothy 1:20.  These two men were teaching that the resurrection of the dead was already past.  Apparently, they advocated the idea that the believer’s resurrection is spiritual, not bodily, and that is had already occurred at conversion.  The tragedy of this teaching is that logically it leads to a denial of the resurrection of Christ and even the gospel itself, as Paul had demonstrated  (cf. 1 Cor. 1513-19).  Yet these two men apparently claimed to be Christians (cf. 2 Tim. 2:19).

            2:19 -   “the foundation of God” - Hendriksen (266-7) lists a number of proposals for exactly what the “foundation of God” refers to: the Old and New Testaments, the bodily resurrection, the Christian religion, election from eternity, Christ himself, and the church.  He, like most other commentators, believes it refers to the church (cf. Kent, 276; BKC, 755; WBC, 1386).

            2:20 -   “in a great house there are . . . vessels of gold and silver, . . . wood and . . . earth” - The “house” pictures the professing church.  Just as in a house there are many different article used for various purposes, so in the church there are many different people.  The gold, silver, wood, and clay do not depict the usefulness of the vessels but their value.  “In a house the wood and pottery vessels eventually chip or break and must be replaced, but the gold and silver ones are never destroyed.  So in the church, false teachers arise from time to time, but eventually their worthlessness is recognized, and they are removed” (Kent, 277; cf. Hendriksen, 270). Some suggest that the distinction is one of degrees of usefulness in the church (cf. BKC, 755; NIVBC, 913).

            2:21 -   “purge himself from these” - To “purge,” or “cleanse,” oneself from the “dishonorable” utensils is to dissociate from those who are teaching or promoting false ideas.  Only then can one be “sanctified,” or set apart, for the Master’s use.

            2:22-    “Flee also youthful lusts” - “Lust” is simply desires, but here it is used in the negative sense.  The connotation is very general for any sinful desires that might particularly be common among younger people.  Sexual desire is not the predominant idea.  In fact, the “youthful lusts” are set in contrast to righteousness, faith, love, and peace (cf. Hendriksen, 271-3; Guthrie, 153).

            2:25 -   “In meekness instructing” - While the Lord’s servant must not be resentful or quarrelsome (v. 24), he must “gently instruct” those “who oppose him” (NIV).  “There is always the possibility that God will use the instruction to produce repentance” (Kent, 279).

            2:26 -   “taken captive by him at his will” - Guthrie (155-6) lists the various interpretations of this phrase, based on whether the pronouns are taken as referring to God or the devil.  The most natural understanding is that they have been taken captive by the devil “to do his will” (NIV; NASB; NKJV; cf. Kent, 279-80).

 

Lesson 12 - 2 Timothy 3:10–4:8

            3:10 -   “But thou has fully known my doctrine, manner of life . . .” - Paul is here setting himself in contrast to those evil people he had just described in verses 1-9.  He is an example of sound teaching and conduct and an encouragement to stand in the midst of apostasy.

            3:11 -   “Antioch . . . Iconium, . . . Lystra” - Paul recounts here the persecution he endured at the very beginning of his first missionary journey (Acts 13–14).  Timothy himself was from Lystra and would have been quite familiar with Paul had experienced there and in that area.

            3:12 -   “all that will live godly . . . shall suffer persecution” - “Paul reminds Timothy that persecution, in some sense at least, is the lot of all Christians who live without compromise” (Kent, Pastoral Epistles, 288).

            3:13 -   “wax worse and worse” - Evil will grow in the “last days” (v. 1), thus insuring persecution of believers.

            3:14 -   “the things which thou has learned and has been assured of, knowing of whom thou has learned them” - The things Timothy had learned and “firmly believed” (NRSV) had come from Scripture (v. 15) and from his teachers, namely Paul, his mother, and his grandmother (cf. 1:5).  Knowing the source of his instruction assured him of its truth and encouraged him to continue in it. 

            3:15 -   “wise unto salvation through faith” - Salvation is through faith in Christ, but the Scriptures prepare one, or make him wise in preparation for salvation (NIVBC, 915).

            3:16 -   “All scripture is given by inspiration of God” - “Inspiration” is literally “God-breathed.”  This means that “God’s words were given through men superintended by the Holy Spirit so that their writings are without error” (BKC, 757).

            3:16 -   “profitable for doctrine . . .” - Because it is God-breathed, Scripture is “profitable,” or useful for “doctrine” (teaching), “reproof” (convicting and rebuking of sin), “correction” (correcting error and setting straight again), and “instruction in righteousness” (training us in how to live).

            3:17 -   “perfect, throughly furnished unto all good works” - NASB translates, “adequate, equipped for every good work.”  The spiritual maturity of the person of God is the goal of Scripture.  Scripture will make him “completely ready to meet the demands of discipleship” (NIVBC, 915).

            4:1 -     “I charge thee . . .” - “It would be difficult to see how Paul could have made his charge to Timothy any more weighty . . . He adjured Timothy, not only in the name of God and of Christ, but in the light of the coming judgment, Christ’s return . . . and the establishment of His millennial kingdom” (BKC, 757).  Kent (292) notes that Christ’s “appearing and His kingdom are certain, and are thus incentives to faithfulness on the part of His ministers.”

            4:2 -     “Preach the word; be instant in season, out of season . . .” - Timothy is to preach God’s Word as a herald (kerusso, Vine, 481).  He is to be “instant,” or ready, at all times to “reprove” (point out their sin), “ rebuke” (censure), and “exhort” (encourage).

            4:3 -     “heap to themselves teachers, having itching ears” - The reason for the charge to preach the Word is that the time is coming when people will not want to hear the truth but only what their ears want to hear, things that satisfy their own lusts.

            4:4 -     “turned unto fables” - Those who reject the truth will find a replacement in “fables,” or, literally, “myths.”  Paul may have had in mind the “fables” he had mentioned before (1 Tim. 1:4; 4:7), but those who turn from the truth may adopt any such fanciful teaching.

            4:5 -     “watch thou in all things, . . . make full proof of thy ministry” - “Keep your head” (NIV) or “be sober” (NRSV; NASB) are better than “watch thou.”  “Be sober” is the literal meaning “but in the NT . . . it has the metaphorical sense of being self-controlled or self-possessed—Timothy is to keep his self-control under all circumstances” (NIVBC, 916).  “Make full proof of thy ministry” means to fully carry out his ministry.

            4:6 -     “I am now ready to be offered” - The word used here refers to the pouring out of a drink offering (cf. NIV; NASB) and is present tense, i.e., he is being poured out.  The drink offering was poured “on the lamb of sacrifice just before it was burned on the altar (Nu 28:24)” (NIVBC, 916).  Paul was anticipating his imminent death.

            4:7 -     “fought a good fight, . . . finished my course, . . . kept the faith” - The first two metaphors probably come from athletics—a boxing match and a race.  Some take the third as also coming from athletics, meaning that he had kept the rules of the contest (NIVBC, 916).  Some take it as a picture of “faithfulness in one’s stewardship of Christian truth” (BKC, 758).

            4:8 -     “crown of righteousness . . . unto all them . . . that love his appearing” - “Crown” (stephanos) was used of the laurel wreath placed upon the head of the winner in the Greek games.  “Probably this was a reward to be given for pursuing the practical righteousness which pleases God” (Kent, 297).  Christ’s return, or “appearing,” is a great incentive for righteous living.  Thus those who look forward to his coming will be living righteous lives and thus will receive the Lord’s reward.

 

Lesson 13 - Titus 2:1-15

Background - Titus is not mentioned in Acts, but he had traveled with Paul (Gal. 2:1-3).  He was a Gentile who perhaps had been converted under Paul’s ministry.  Paul had left Titus in Crete to organize the work there (Titus 1:5).  Paul’s letter to Titus was written shortly after the writing of 1 Timothy in about A.D. 62 or 63.

2:1 -     “speak . . . things which become sound doctrine” - “Speak” is a present  imperative, meaning “continue speaking.”  What he teaches is to be consistent with sound doctrine.  NIV’s “teach what is in accord with sound doctrine” is much better.

            2:2 -     “aged men” - The term (prebuteros) is the same one used for elders (church officers) but here simply means older men.  By virtue of their age, they would naturally be looked up to for leadership.

2:2 -     “sober, grave, temperate, sound in faith, in charity, in patience” - “The first three qualities are those generally expected from men in advancing age” (Guthrie, Pastoral Epistles, 191).  NIV renders the three, “temperate, worthy of respect, self-controlled.”  The other three are distinctively Christian virtues. 

            2:3 -     “behavior that becometh holiness” - The word means “suited to a sacred character, reverent” (Vine, 532). “Their conduct must reveal that they regard life as sacred in al of its aspects” (NIVBC, 936).

            2:3 -     “not false accusers, not given to much wine” - Elderly women in that society with children gone from the home would have much time on their hands, which would lend itself to such sins as these.  “False accusers” (diabolous) means slanderers and is a name used for the devil.

            2:4 -     “teach the young women to be sober . . .” - The older women are to teach the younger women.  “Teach” is literally “restore to one’s senses” (Robt. 4:602) and is used here in the sense of training.  The idea is probably teaching how to love husbands and children. 

            2:5 -     “discreet, chaste, keepers at home, good, obedient to their own husbands” - “Discreet” is sober, or self-controlled.  “Chaste” means pure, thus avoiding immorality in thought and action.  Their attention, instead, is to be directed toward their families.  “Keepers at home,” or home-workers, “describes the active housewife, whose labors are byond measure and whose efforts will bless the lives of her children and husband in countless ways” (Kent, Pastoral Epistles, 229).  “Good” means kind, or doing what is beneficial for others.  “Obedient” is being submissive.

            2:6 -     “sober-minded” - This means self-controlled.  It is the same Greek word translated “sober” in Titus 1:8 and 2:2 and “discreet” in verse 5.  Hendriksen (Exposition of the Pastoral Epistles, 366) takes “in all things” with this injunction rather than with verse 7.

            2:7 -     “pattern of good words: in doctrine shewing . .. gravity, sincerity” - Titus was to be a “pattern,” or model, for all people but particularly for young men.  His “doctrine,” or teaching was to be with “gravity,” meaning dignified, respectable (cf. NASB).  “Sincerity” in KJV is omitted from modern translations for weak manuscript support.

            2:8 -     “sound speech” - “Speech” includes all Titus’s conversation, not just his teaching.  Sound speech is wholesome speech that conforms to biblical teaching.

            2:9 -     “Exhort servants to be obedient unto their own masters” - Here Paul is addressing Christians who are slaves.  Although Paul teaches that all people are equal before God (cf. Gal. 3:28), he deals with Christian duties within the current social structure.  For descriptions of the institution of slavery in New Testament times, see Hendriksen (191-2) and New Bible Dictionary (1198-99). Paul says slaves are to be “obedient”  (submissive)  to their masters.  Kent (232) notes that since subjection was part of the legal system, what Paul had in mind here must have been voluntary submission to their masters. 

            2:9 -     “not answering again” - This means not talking back (NIV) or being argumentative (NASB).

            2:10 -   “Not purloining, but shewing all good fidelity” - “Purloining” is the common Greek word for petty theft (Kent, 233).  “Fidelity” is faithfulness or trustworthiness (Vine, 234).

            2:10 -   “adorn the doctrine of God” - The verb kosmeo “is used of the arrangement of jewels in a manner to set off their full beauty. . . . By exemplary Christian behaviour a slave has the power to enhance the doctrine and to make it appear beautiful in the eyes of all onlookers” (Guthrie, 197).

            2:11 -   “grace of God that bringeth salvation hath appeared to all men” - Christ’s first coming was an act of grace (unmerited favor) bringing salvation.  The verse can be translated “the grace of God has appeared, bringing salvation to all men” (NASB).  This is probably better.  Salvation has come to “all men” either (1) in the sense that salvation is sufficient for all men (Kent, 234; BKC, 765; cf. 1 Tim. 4:10), or (2) in the sense that salvation has come to all kinds of people–young, old, men, women, slaves, etc. (Hendriksen, 370-71).

            2:13 -   “that blessed hope, and the glorious appearing” - “And” here can be translated “even,” thus equating “blessed hope” with “glorious appearing.”  This equation, in fact, is indicated in the Greek construction, which has a single definite article (the) governing both nouns (known as the Granville Sharp rule). This meaning is conveyed in the NIV translation.  Together the phrases speak of Christ’s second coming, though various phases are not distinguished here. 

            2:13 -   “great God and our Saviour Jesus Christ” - The construction here is the same as in the previous clause and thus makes God and Savior Jesus Christ one person (cf. Hendriksen, 373-5)..  This is a clear statement of Christ’s deity.

            2:14 -   “Who gave himself for us” - “The return of Christ becomes an even greater stimulus for proper conduct when we realize what He has done for us” (Kent, 236).

            2:14 -   “zealous of good works” - One who eagerly anticipates Christ’s return will be eager to do good works. 

           

 

Abbreviations

 

BAG - Bauer, Arndt, and Gingrich, A Greek-English Lexicon of the New Testament

BibSac - Bibliotheca Sacra

BKC - Bible Knowledge Commentary

EDT - Evangelical Dictionary of Theology

GTJ - Grace Theological Journal

JFB - Jamieson, Fausset, Brown, Commentary on the Whole Bible

LBC - Liberty Bible Commentary

NASB - New American Standard Bible

NIV - New International Version

NIVBC - NIV Bible Commentary

NJB - New Jerusalem Bible

NKJV - New King James Version

NRSV - New Revised Standard Version

Robt. - Robertson’s Word Pictures in the New Testament

TWOT - Theological Wordbook of the Old Testament

Vine - Vine’s Complete Expository Dictionary of the Old and New Testaments

WBC - Wycliffe Bible Commentary                                                                   

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