Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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This chapter comprises the following subjects:
(1) Titus was to instruct his hearers to be subject to lawful authority, and in general to manifest meekness and gentleness towards all classes of men; Titus 3:1-2.
(2) a reason is assigned why they should do this; Titus 3:3-8. They who were Christians were once, indeed, like others, disobedient and unholy; they were regardless of law, and gave free indulgence to their evil propensities, but they had been redeemed for a better purpose, and it was the design of God in redeeming them, that they should manifest every kind of virtue.
(3) Titus was to avoid foolish questions, and contentions, and strifes about the law; Titus 3:9.
(4) he who was a heretic was to be rejected after suitable admonitions; Titus 3:10-11.
(5) Paul directs Titus to come to him at Nicopolis, and to bring Zenas and Apollos with him; Titus 3:12-14.
(6) he closes with the customary salutations; Titus 3:15.
Adam Clarke's Commentary and Critical Notes on the Bible
Titus 3 Introduction
The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, is to be diligently enforced, Titus 3:1, Titus 3:2. The wretched state of man, previously to the advent of Christ, Titus 3:3. The wonderful change which the grace of God makes, and the means which it uses to bring men to glory, Titus 3:4-7. The necessity of a holy life, and of avoiding things which produce strifes and contentions, and are unprofitable and vain, Titus 3:8, Titus 3:9. How to deal with those who are heretics, Titus 3:10, Titus 3:11. St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos with him, Titus 3:12; 13. Concluding directions and salutations, Titus 3:14, Titus 3:15.
INTRODUCTION TO Titus 3
In this chapter the apostle exhorts Titus to press various duties incumbent on Christians, with arguments engaging to them; gives him some directions about dealing with heretics, and some instructions about private matters, and particular persons, and closes it with salutations. And first, he charges him to put his hearers in mind of their duty, to be subject to civil magistrates, and readily perform whatever is right and proper for them to do; and to abstain from blaspheming and brawling, and to exercise gentleness and meekness to all men, Titus 3:1. The arguments inducing thereunto are taken partly from their former state and condition, while unregenerate: when they were as ignorant and as wicked as other men, they are exhorted to behave well to; and partly from the consideration of the salvation they were now partakers of, Titus 3:3 which leads on the apostle to give an account of its causes and means: the moving cause of it is the love and mercy of God; the way and means in which it is brought about, are not works of righteousness done by men, but the regenerating and renewing grace of the Spirit, which is plentifully bestowed through Jesus Christ the Saviour, and justification by the free grace of God, by virtue of which men become heirs unto, and have an hope of eternal life, Titus 3:4 which several blessings of grace should be constantly insisted on in the ministry of the word, in order to engage believers carefully to perform good works; and because such doctrines are good in themselves, and profitable to men; whereas questions, genealogies, contentions, and strivings about the law, are foolish, vain, and unprofitable, and to be avoided, Titus 3:8, wherefore an heretical man should be rejected from all Christian conversation and communion, after he has been admonished at least twice, seeing he is off of the foundation, has sinned, and is self-condemned, Titus 3:10. Next the apostle desires Titus to meet him at Nicopolis, where his design was to pass the winter, upon sending two ministering brethren to Crete, who are mentioned by name, Titus 3:12 and that he would accommodate two others, who are also named, with everything convenient for their journey, Titus 3:13 and charges him to exhort the brethren under his care to learn to be diligent and industrious in the performance of good works, which have their necessary uses, and prevent unfruitfulness, Titus 3:13. And the epistle is concluded with salutations, and the apostle's usual benediction, Titus 3:15.
Ch. 3. The Apostolate—its Ministry of Goodwill and Good Works
The last verse of chap, 2, in gathering up the previous counsels, also makes a link for passing to the further consideration of social and civil duties generally. So the R.V. in printing the verse as a separate paragraph. Westcott and Hort connect entirely with chap. 3.
The duty is laid down in Titus 3:1-2 of living ‘in the bond of peace,’ (‘even if tyrannical’ is implied, but with Pauline tact not expressed), and ‘in dutiful allegiance to the constituted authority.’ This is enforced (Titus 3:3-5) by the motive of God’s saving love to men ‘even when they were enemies,’ and (Titus 3:6-7) of the power, conveyed through the gift of the Spirit, for such a spiritual life. The appeal to this high calling closes the last of the special counsels in practical duty; as a similar lofty strain closed the last but one, Titus 3:14. St Paul, in drawing to an end, recapitulates (as at the end of the first letter to Timothy) the main points of the letter, viz., (1) the practical issues of religion in all the duties of life, in Titus 3:8; a summary of Titus 2:1 to Titus 3:7; the silencing of false teachers through his appointment of good and sound elders, and his own vigorous soundness, in Titus 3:9-11; a summary of Titus 1:5-16. The chapter and letter then close with personal directions (Titus 3:12-14), and salutations (Titus 3:15).
Meyer's Critical and Exegetical Commentary on the New Testament
Titus 3 Introduction
CHAPTER 3
Titus 3:1. ἀρχαῖς καὶ ἐξουσίαις] In A C D* E* F G א17, 31, al., Damasc. καί is wanting, and was therefore omitted by Lachm. Buttm. and Tisch. It can hardly be done without; but, as the καί is wanting also between the next two words, it seems to have been wanting here originally, and to have been inserted later. F G have a καί inserted between the verbs.
Titus 3:2. For μηδένα, F G have μή; but the former is supported alike by suitability to the context and by the weightiest testimony.
Instead of πρᾳότητα (Rec.), Lachm. Buttm. Tisch., on the authority of A C, etc., adopted here and elsewhere the form πραΰτητα.—א has, instead of ἐνδεικνυμένους πραΰτητα, the reading ἐνδείκνυσθαι σπουδήν
Titus 3:5. ὧν] For this we should probably read ἅ, as is done by Lachm. and Tisch. 8, on the authority of A C* D* F G א 17, al., Clem. Cyr. The ὧν, which Tisch. 7 retained, seems to be a correction from the analogy of classic Greek.
For τὸν αὑτοῦ ἔλεον, Lachm. Buttm. and Tisch., on the authority of A D* E F G 31, al., Clem. Max. al., read τὸ αὐτοῦ ἔλεος; D E F G Ambr. Aug. etc., put αὐτοῦ after ἔλεος.
Before λουτροῦ, Lachm. and Buttm. put τοῦ, on the authority of A.
After ἀνακαινώσεως, D* E* F G, Ambr. Aug. etc., have the reading διά, which is manifestly an interpretation.
Titus 3:7. γενώμεθα] Lachm. Buttm. Tisch. rightly read γενηθῶμεν, on the authority of A C D* F G, 17, al., Chrys. Ath.
Titus 3:8. τῷ Θεῷ] According to all uncials, the τῷ should be deleted; so, too, with τά before καλά.
Titus 3:9. For ἔρεις (Tisch. 7) there is found in D E F G א the singular ἔριν (Tisch. 8), which is indeed the original reading altered on account of the plurals around it.
Titus 3:10. The Rec. μετὰ μίαν καὶ δευτέραν νουθεσίαν (Lachm. Buttm. Tisch. 8) is supported by A C K L א, all cursives, Vulg. etc.; Tisch. 7 adopted instead of it: μετὰ μίαν νουθεσίαν καὶ δευτέραν, on the authority of D E F G, several Fathers, etc. Reiche rightly prefers the Rec.
Titus 3:13. Tisch. 7 reads Ἀπολλώ, while Tisch. 8 gives Ἀπολλών; some MSS. have Ἀπολλώνα.
While Tisch. 7, with the support of most authorities, read λείπῃ (so, too, Lachm. and Buttm.), Tisch. 8 adopted λίπῃ, on the authority of א D* etc.
Titus 3:15. In D** and D*** E F G H K L, al., several versions, etc., the word ἀμήν forms the close; but it is wanting in A C D* 17, etc. Tisch. and Buttm. omitted it; Lachm. enclosed it in brackets.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Tit 3:1-15.
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.
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.
to be subject--"willingly" (so the Greek).
principalities . . . powers--Greek, "magistracies . . . authorities."
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).
Of duties which concern Christians more in common, and the reasons of them, Tit 3:1-8. What Titus in teaching should avoid, and how he should deal with a heretic, with some other directions (Tit 3:9-14), and salutations in the close, Tit 3:15.