Commentario del capitolo
Titus Capitolo 2
1
Tit 2:1-15.
繁體中文
Originale inglese
Tit 2:1-15.
DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY.
1. But . . . thou--in contrast to the reprobate seducers stigmatized in
Tit 1:11, 15, 16.
"He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [CALVIN].
speak--without restraint: contrast
Tit 1:11,
"mouths . . . stopped."
doctrine--"instruction" or "teaching."
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2. 節制──在
(1Ti 3:2)
譯作「謹守」，因為惟有節制的人才能謹守。但此處的「節制」與「不因酒滋事」相對應，
Tit 2:3; Tit 1:7。
莊重──「端莊」；行事有虔敬的合宜。
自守──「自制」；「謹慎」 [ALFORD]，
(Tit 1:8; 1Ti 2:9)。
信心……愛心……忍耐──三者合見
1Ti 6:11。
「信、望、愛」
(1Co 13:13)。
「忍耐」，希臘文即「堅忍持久」，乃伴隨「盼望」並靠其支持而有的美德
(1Co 13:7; 1Th 1:3)。
這是特別適合老年人的恩典，是從勝過試煉的成熟經驗中所結的果子
(Ro 5:3)。
Originale inglese
2. sober--Translated "vigilant," as sober men alone can be
(1Ti 3:2).
But "sober" here answers to "not given to wine,"
Tit 2:3; Tit 1:7.
grave--"dignified"; behaving with reverent propriety.
temperate--"self-restrained"; "discreet" [ALFORD],
(Tit 1:8; 1Ti 2:9).
faith . . . charity [love] . . . patience--combined in
1Ti 6:11.
"Faith, hope, charity"
(1Co 13:13).
"Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope"
(1Co 13:7; 1Th 1:3).
It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome
(Ro 5:3).
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3. 舉止──「言行態度」。
恭敬──「正如成為獻身於神之婦女所當有的樣子」〔WAHL〕：我們因基督徒的蒙召，乃是歸於神的祭司
(Eph 5:3; 1Ti 2:10)。
「遵守聖潔的禮節」〔BENGEL〕。
不說讒言──不毀謗人：這是一些年長婦女易犯的罪。
好喝酒──克里特人的通病
(Tit 1:12)。
直譯作「被多量的酒所奴役」。嗜酒成癮即是為奴
(Ro 6:16; 2Pe 2:19)。
善道教訓人──在私下的場合：而非公開的聚會中
(1Co 14:34; 1Ti 2:11, 12)；
藉著言教和身教，在年輕婦女中間發揮好的影響。
Originale inglese
3. behaviour--"deportment."
as becometh holiness--"as becometh women consecrated to God" [WAHL]: being by our Christian calling priestesses unto God
(Eph 5:3; 1Ti 2:10).
"Observant of sacred decorum" [BENGEL].
not false accusers--not slanderers: a besetting sin of some elderly women.
given to much wine--the besetting sin of the Cretans
(Tit 1:12).
Literally, "enslaved to much wine." Addiction to wine is slavery
(Ro 6:16; 2Pe 2:19).
teachers--in private: not in public
(1Co 14:34; 1Ti 2:11, 12);
influencing for good the younger women by precept and example.
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4. 謹守──希臘文，「自制」、「謹慎」；與
Tit 2:2
「自守」是同一個希臘文。（但參
Tit 2:2
的註釋；比較
2Ti 1:7
的註釋）。因此 ALFORD 譯作：「使她們指教（在其本分上勸戒）年輕婦女愛丈夫」等等（這乃是一切家庭幸福的根基）。提多是個年輕人，由他來勸戒年輕婦女不宜直接進行，而應透過年長的婦女，這實為明智之舉。
Originale inglese
4. to be sober--Greek, "self-restrained," "discreet"; the same Greek as in
Tit 2:2,
"temperate." (But see on
Tit 2:2;
compare Note,
2Ti 1:7).
ALFORD therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.
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5. 理家──如希臘文所表達的，作「家庭的守護者」。最古的抄本作「在家庭中作工的人」：勤於家務
(Pr 7:11; 1Ti 5:13)。
良善──仁慈、有恩惠
(Mt 20:15; Ro 5:7; 1Pe 2:18)。
不是粗暴吝嗇，而是像主婦那樣勤儉持家。
順服──更當按希臘文譯作「順從」；（參
Eph 5:21, 22；
Eph 5:24
的註釋）。
自己的──標明她們當盡順服的本分，因為那是自己的丈夫
(Eph 5:22; Col 3:18)。
被毀謗──「被人說壞話」。免得福音因信徒言行不一致而受人褻瀆
(Tit 2:8, 10; Ro 2:24; 1Ti 5:14; 6:1)。
「除非我們有美德，否則褻瀆的話必因我們而臨到信仰」〔THEOPHYLACT〕。
Originale inglese
5. keepers at home--as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties
(Pr 7:11; 1Ti 5:13).
good--kind, beneficent
(Mt 20:15; Ro 5:7; 1Pe 2:18).
Not churlish and niggardly, but thrifty as housewives.
obedient--rather "submissive," as the Greek is translated; (see on
Eph 5:21, 22;
Eph 5:24).
their own--marking the duty of subjection which they owe them, as being their own husbands
(Eph 5:22; Col 3:18).
blasphemed--"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors
(Tit 2:8, 10; Ro 2:24; 1Ti 5:14; 6:1).
"Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].
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6. 少年人──希臘文，「年輕的男子」。
謹守──自制〔ALFORD〕。「在這個年紀，沒有甚麼比勝過情慾和愚妄更難的了」〔CHRYSOSTOM〕。
Originale inglese
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].
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7. 在──指關乎一切的事。
你自己顯出榜樣──雖然你自己不過是個年輕人。除非教師的榜樣印證他的言語，否則一切教導都歸徒然。
教訓上──在你的職事教導上（顯出）不腐敗，即你自己動機上的無可指摘的純正（比較
2Co 11:3)，
好成為眾人的「榜樣」。正如「端莊」等等是指提多自己，「不腐敗」也是如此；不過，道理上的不腐敗無疑也必隨基督的傳道人本身存心純正無伪而來。
端莊──陳明真理時那端莊的嚴肅。
言語純正──最古的抄本無此字。
Originale inglese
7. In--with respect to all things.
thyself a pattern--though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.
in doctrine--in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare
2Co 11:3),
so as to be "a pattern" to all. 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.
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8. 言語──在公開和私下職事中的講論。
反對的人──仇敵
(Tit 1:9; 2Ti 2:25)，
無論他是外邦人還是猶太人。
自覺羞愧──因真理和無辜的能力而抱愧蒙羞（比較
Tit 2:5, 10; 1Ti 5:14; 6:1)。
壞話──論我們的行為或舉止。
說你們──如此讀一本最古的抄本。其他極古的抄本作「說我們」，即基督徒。
Originale inglese
8. speech--discourse in public and private ministrations.
he that is of the contrary part--the adversary
(Tit 1:9; 2Ti 2:25),
whether he be heathen or Jew.
may be ashamed--put to confusion by the power of truth and innocence (compare
Tit 2:5, 10; 1Ti 5:14; 6:1).
no evil thing--in our acts, or demeanor.
of you--So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.
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9. 僕人──「奴隸」。
順服──「使主人滿意」〔ALFORD〕。在凡事上討主人喜悅；有那樣熱切要得主人的好意，以致能預先體貼主人的心意，行得甚至超過所求的。所以屢次囑咐僕人順服
(Eph 6:5，
等；Col 3:22; 1Ti 6:1，
等；1Pe 2:18)，
原因是：沒有一個階層比奴隸更容易誤解基督徒屬靈的平等與自由之道。一個作了基督徒的奴隸，很容易忘記自己的身分，而在社會地位上與主人平起平坐。因此有吩咐，各人當留在自己蒙召時所處的地位
(1Co 7:20-24)。
不可頂撞──與主人相爭：希臘文，「不可反駁」〔WAHL〕。
Originale inglese
9. servants--"slaves."
to please them well--"to give satisfaction" [ALFORD]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection
(Eph 6:5, &c.; Col 3:22; 1Ti 6:1, &c.; 1Pe 2:18)
was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted
(1Co 7:20-24).
not answering again--in contradiction to the master: so the Greek, "not contradicting" [WAHL].
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10. 不可私拿──希臘文，「不可佔為己有」不屬於自己的東西。意即在誠實或欺騙上「扣留」
(Ac 5:2, 3)。
顯──在行為上顯出。
凡──盡一切所能。
忠誠──真正好；不僅在表面上如此
(Eph 6:5, 6; Col 3:22-24)。
「外邦人不是從教義來判斷基督徒的教義，而是從他的行為和生活來判斷」〔CHRYSOSTOM〕。人肯為自己的信仰著書、爭戰，甚至捨命；但為信仰活的有幾人呢！按原文譯作「以致他們可以裝飾我們救主神的道」，即指父神——救恩的源頭作者（比較
1Ti 1:1
的註釋）。神竟然肯讓他的福音之道，甚至被世人視同馱獸一般的奴隸來裝飾。「雖然那服事是作給屬地的主人，尊榮卻歸於神，因為僕人的善意是出於對神的敬畏」〔THEOPHYLACT〕。甚至奴隸，其身分雖然低微，也不可認為自己榜樣的影響對信仰無關緊要：何況身居高位的人呢。他作「我們救主」的愛，乃是我們以生活裝飾他的道的最有力根據。這正是
Tit 2:11
中「因為」一詞的力量所在。
Originale inglese
10. Not purloining--Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully
(Ac 5:2, 3).
showing--manifesting in acts.
all--all possible.
good--really good; not so in mere appearance
(Eph 6:5, 6; Col 3:22-24).
"The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [CHRYSOSTOM]. 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. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [THEOPHYLACT]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in
Tit 2:11.
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11. 神的恩典──神在救贖計劃中那白白的恩惠。
已經顯明出來──希臘文，「已經被顯明出來」，或「照耀出來」
(Isa 9:2; Lu 1:79)。
「已經被彰顯」
(Tit 3:4)，
此前一直隱藏在他慈愛的旨意之中
(Col 1:26; 2Ti 1:9, 10)。
這形象在
Ac 27:20
中有所說明。神的恩典如今已具體彰顯於耶穌裏——他是父榮耀所發的光輝，作「公義的日頭」顯明出來，是「道成了肉身」。因此福音的時代被稱為「白晝」
(1Th 5:5, 8；
這裏有雙重的「顯現」：此處是「恩典」的顯現，
Tit 2:13
是「榮耀」的顯現；
比較 Ro 13:12)。不可如英文譯本那樣相連，當譯作：「那為萬人帶來救恩的恩典……已經顯明出來」，或「已被彰顯」
(1Ti 2:4; 4:10)。
因此神被稱為「我們的救主」
(Tit 2:10)。
耶穌這名本身也是同樣的意思。
給──他所列舉的各類人
(Tit 2:2-9)：
甚至僕人；也給我們從前遠離神的外邦人。因此我們對一切人有當盡的本分
(Tit 3:2)。
Originale inglese
11. the grace of God--God's gratuitous favor in the scheme of redemption.
hath appeared--Greek, "hath been made to appear," or "shine forth"
(Isa 9:2; Lu 1:79).
"hath been manifested"
(Tit 3:4),
after having been long hidden in the loving counsels of God
(Col 1:26; 2Ti 1:9, 10).
The image is illustrated in
Ac 27:20.
The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day"
(1Th 5:5, 8;
there is a double "appearing," that of "grace" here, that of "glory,"
Tit 2:13;
compare Ro 13:12).
Connect it not as English Version, but, "The grace . . . that bringeth salvation to all men hath appeared," or "been manifested"
(1Ti 2:4; 4:10).
Hence God is called "our Saviour"
(Tit 2:10).
The very name Jesus means the same.
to all--of whom he enumerated the different classes
(Tit 2:2-9):
even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men
(Tit 3:2).
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12. 教訓──希臘文，「管教我們」。恩典施行的乃是管教，並且是在管教性的責打中賜下的
(1Co 11:32; Heb 12:6, 7)。
基督徒從「神的恩典」所受的教育，常是一種對肉身而言艱難的管教：正如兒女需要管教。它所施行的管教，教導我們棄絕不敬虔的心和世俗的情慾，在今世（希臘文「世代」或世事之運行）自守、公義、敬虔度日——這樣的自我約束既是必需的，因為這世代的靈與神為敵
(Tit 1:12, 16; 1Co 1:20; 3:18, 19)；
在將來的世界裏，我們可以無需自我約束而滿足每一個願望，因為那裏一切的願望都與神的旨意相合。
以致──希臘文，「為要」；這「管教」的目的乃是「為要……我們可以自守」等等。譯作「教訓我們」便失去了這一點。
棄絕……情慾──
(Lu 9:23)。
希臘文的過去式表明「一次永遠地棄絕」。當我們不給世俗情慾同意、拒絕它們所暗示的快樂、拒絕它們所慫恿的行動，甚至將它們從我們靈魂心思中連根拔除之時，我們就是棄絕了「世俗的情慾」〔聖 BERNARD，《講章》11〕。
世俗的情慾──希臘文的冠詞表明「這世界的情慾」，「一切世俗的情慾」〔ALFORD〕，
(Ga 5:16; Eph 2:3; 1Jo 2:15-17; 5:19)。
這世界（cosmos）並不隨這世代（aeon）或世事運行的結束而結束。
自守、公義、敬虔度日──這是基督徒品格積極的一面；正如「棄絕……情慾」是消極的一面。「自守」即自我節制，對自己而言；「公義」或公正，對鄰舍而言；「敬虔」或虔敬，對神而言（不僅是和藹可親與公正，而是更高的——敬虔，懷著對神的愛與敬畏）。這三者構成我們在信心和愛心上所受的「管教」，他由此轉到盼望
(Tit 2:13)。
Originale inglese
12. Teaching--Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements
(1Co 11:32; Heb 12:6, 7).
The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God
(Tit 1:12, 16; 1Co 1:20; 3:18, 19):
in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God.
that--Greek, "in order that"; the end of the "disciplining" is "in order that . . . we may live soberly," &c. This point is lost by the translation, "teaching us."
denying . . . lusts--
(Lu 9:23).
The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. BERNARD, Sermon 11].
worldly lusts--The Greek article expresses, "the lusts of the world," "all worldly lusts" [ALFORD],
(Ga 5:16; Eph 2:3; 1Jo 2:15-17; 5:19).
The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end.
live soberly, righteously, and godly--the positive side of the Christian character; as "denying . . . lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope
(Tit 2:13).
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13.
(Php 3:20, 21)。
等候──以恒切的期望（希臘文如此）和喜樂的心（
Ro 8:19）。
這必能成為世俗情慾的解藥，並成為激勵我們「在今世」照這期望而活的動力。這個希臘文在
Lu 2:25
譯作「等候」。
那──希臘文，「這」。
蒙福的──帶來福氣的
(Ro 4:7, 8)。
盼望──即盼望的對象
(Ro 8:24; Ga 5:5; Col 1:5)。
榮耀顯現──「盼望」與「顯現」同有一個希臘文冠詞，標明二者密切相連（盼望惟有在基督顯現之時才得以實現）。當譯作「那蒙福的盼望、（比較註釋，參
Tit 2:11）榮耀的顯現」。希臘文的「顯現」一詞在
2Th 2:8
譯作「口中的氣」。正如他的「來臨」（希臘文「parousia」）表達事實本身；照樣「口中的氣、顯現」或「彰顯」（epiphaneia）則表達他來臨時那親自可見的顯現。
至大的神和──我們救主耶穌──「神」和「救主」同有一個希臘文冠詞，表明兩者都指向同一位。「就是那位同時是至大的神、又是我們救主的。」並且（2）「顯現」（epiphaneia）一詞從未被保羅用於父神
(Joh 1:18; 1Ti 6:16)，
甚至也未用於「他的榮耀」（如 ALFORD 所解釋）：它一貫用於基督的再來；而（在他第一次降臨時，比較
2Ti 1:10）相關的動詞「顯明」（epephanee），
Tit 2:11，
所指的也是基督
(1Ti 6:14; 2Ti 4:1, 8)。
又（3）在上下文
(Tit 2:14)
中，並未提到父，只提到基督；而此處按上下文的需要，也沒有提到父的必要。又（4）「至大的神」一語用在基督身上，正與上下文所指的他顯現的榮耀相符；正如「真神」之用於基督，
1Jo 5:20。
這說法在新約中別處未見，但在舊約中屢見。
De 7:21; 10:17
用於耶和華——他作為以色列人彰顯的主，引領他們經過曠野，無疑就是三位一體中的第二位。信徒如今等候他榮耀的彰顯，因為他們必有分於那榮耀。即便索西尼派（Socinian）的解釋，把「至大的神」當作父，「我們救主」當作子，也是把神和基督置於與將來顯現的「榮耀」同等的關係上：這一事實與「基督不是神」的觀念不能相容；其實，把任何受造之物這樣與神相連，本身就是褻瀆。
Originale inglese
13.
(Php 3:20, 21).
Looking for--with constant expectation (so the Greek) and with joy
(Ro 8:19).
This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in
Lu 2:25.
that--Greek, "the."
blessed--bringing blessedness
(Ro 4:7, 8).
hope--that is, object of hope
(Ro 8:24; Ga 5:5; Col 1:5).
the glorious appearing--There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on
Tit 2:11)
of the glory." The Greek for "manifestation" is translated "brightness" in
2Th 2:8.
As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come.
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, 8).
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; 10:17,
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.
14
Senza titolo
繁體中文
14. 為我們──「那有力的『他自己』——他的全人，從來所賜最大的禮物——不可忽略。」
捨了──在原文的語序上是強調的。
作為──希臘文，「在我們這一方面」。
贖出──藉著付出他寶貴血的代價，救我們脫離奴役。在對僕人講論時，這是一個合宜的形象
(Tit 2:9, 10)：
脫離一切罪惡──罪的本質，即「違背律法」：我們此前正是在它的奴役之下。他救贖的目的，不僅是要救我們脫離一切罪惡的刑罰，更要救我們脫離罪惡的本身。如此他便回到那帶來救恩之神恩典的「教訓」——即管教的功效上來
(Tit 2:11, 12)。
特作──特別歸他自己，正如以色列古時所是的那樣。
熱心──在行善和推廣「善行」上。
子民──按原文當與「特作」相連，作「特作（自己）的子民」。
Originale inglese
14. gave himself--"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."
for us--Greek, "in our behalf."
redeem us--deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants
(Tit 2:9, 10):
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, 12).
peculiar--peculiarly His own, as Israel was of old.
zealous--in doing and promoting "good works."
15
Senza titolo
繁體中文
15. 用各等權柄──譯作「權威」（比較「嚴嚴地」，
Tit 1:13)。
不可叫人輕看你──當以如此有力的话语講論，以致能贏得尊重
(1Ti 4:12)。
當以如此權威告誡他們，以致沒有人自以為超越（希臘文直譯如此）勸戒的需要〔TITTMANN，《新約希臘文同義詞》〕。
Originale inglese
15. with all authority--Translate, "authoritativeness" (compare "sharply,"
Tit 1:13).
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].
Tit 2:1-15.
對提多的指示：當如何勸勉各類信徒：在基督裏神之恩典乃我們過敬虔生活的大激勵。
1. 但……你──與在
Tit 1:11, 15, 16
中所痛斥的那些被棄絕的誘惑人者形成對比。「他多論勸勉，因為那些專注於無益問題的人，最需要被引回到聖潔、道德生活的研究上來；因為沒有甚麼能像被帶領去認識自己當盡的本分那樣，有效地平息人漫遊的好奇心」〔CALVIN〕。
講──毫無拘束地：與
Tit 1:11
「堵住……口」形成對比。
合乎那純正的道理──「教訓」或「教導」。