2Ti 1:10, Tit 1:4, 2:13, 3:6 | JFB | STEP | 10. But . . . now . . . manifest —in contrast to its concealment heretofore in the eternal purpose of God "before the world began" ( ). appearing —the visible manifestation in the flesh. abolished death — Greek, "taken away the power from death" [TITTMANN ]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences ( ). The carrying out of the abolition of death into full effect is to be at the resurrection ( ). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles. brought . . . to light —making visible by the Gospel what was before hidden in God's purpose. life —of the Spirit, acting first on the soul here, about to act on the body also at the resurrection. immortality — Greek, "incorruptibility" of the new life, not merely of the risen body [ALFORD ], ( ). through — by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body ( ). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death ( ), we could never break through the bars of death or gates of hell [BISHOP PEARSON ].

2 Timothy 1:10

10. But . . . now . . . manifest—in contrast to its concealment heretofore in the eternal purpose of God "before the world began" (2Ti 1:9; Col 1:16; Tit 1:2, 3).

appearing—the visible manifestation in the flesh.

abolished death—Greek, "taken away the power from death" [TITTMANN]. The Greek article before "death" implies that Christ abolished death, not only in some particular instance, but in its very essence, being, and idea, as well as in all its aspects and consequences (Joh 11:26; Ro 8:2, 38; 1Co 15:26, 55; Heb 2:14). The carrying out of the abolition of death into full effect is to be at the resurrection (Re 20:14). The death of the body meanwhile is but temporary, and is made no account of by Christ and the apostles.

brought . . . to light—making visible by the Gospel what was before hidden in God's purpose.

life—of the Spirit, acting first on the soul here, about to act on the body also at the resurrection.

immortality—Greek, "incorruptibility" of the new life, not merely of the risen body [ALFORD], (Ro 8:11).

through—by means of the Gospel, which brings to light the life and immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over death through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favorable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest idea of the resurrection of the body (Ac 17:18, 32). If Christ were not "the life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Re 1:18), we could never break through the bars of death or gates of hell [BISHOP PEARSON].

Titus 1:4

4. Titus, mine own son—Greek, "my genuine child" (1Ti 1:2), that is, converted by my instrumentality (1Co 4:17; Phm 10).

after the common faith—a genuine son in respect to (in virtue of) the faith common to all the people of God, comprising in a common brotherhood Gentiles as well as Jews, therefore embracing Titus a Gentile (2Pe 1:1; Jude 3).

Grace, mercy, and peace—"mercy" is omitted in some of the oldest manuscripts. But one of the best and oldest manuscripts supports it (compare Notes, see on 1Ti 1:2; 2Ti 1:2). There are many similarities of phrase in the Pastoral Epistles.

the Lord Jesus Christ—The oldest manuscripts read only "Christ Jesus."

our Saviour—found thus added to "Christ" only in Paul's Pastoral Epistles, and in 2Pe 1:1, 11; 2:20; 3:18.

Titus 2:13

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.

Titus 3:6

6. Which—the Holy Ghost.

he shed—Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.

abundantly—Greek, "richly" (Col 3:16).

through Jesus Christ—the channel and Mediator of the gift of the Holy Ghost.

our Saviour—immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.