Act 7:22, 2Ti 2:25, Tit 2:12 | Barnes | STEP | Verse 22. Moses was learned . Or, was instructed . It does not mean that he had that learning, but that he was carefully trained or educated in that wisdom. The passage does not express the fact that Moses was distinguished for learning , but that he was carefully educated , or that pains were taken to make him learned. In all the wisdom , etc. The learning of the Egyptians was confined chiefly to astrology, to the interpretation of dreams, to medicine, to mathematics, and to their sacred science or traditionary doctrines about religion, which were concealed chiefly under their hieroglyphics. Their learning is not unfrequently spoken of in the Scriptures, ; Comp. . And their knowledge is equally celebrated in the heathen world. It is known that science was carried from Egypt to Phenicia, and thence to Greece; and not a few of the Grecian philosophers travelled to Egypt in pursuit of knowledge. And was mighty . Was powerful, or was distinguished. This means that he was eminent in Egypt, before he conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he wrought before their departure. In words . From , it seems that Moses was "slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and Moses addressed Pharaoh through him, who was appointed to deliver the message, . Deeds . Miracles, , etc. (*) "Learned" "Instructed" (f) "mighty in words"

Acts 7:22

Verse 22. Moses was learned. Or, was instructed. It does not mean that he had that learning, but that he was carefully trained or educated in that wisdom. The passage does not express the fact that Moses was distinguished for learning, but that he was carefully educated, or that pains were taken to make him learned.

In all the wisdom, etc. The learning of the Egyptians was confined chiefly to astrology, to the interpretation of dreams, to medicine, to mathematics, and to their sacred science or traditionary doctrines about religion, which were concealed chiefly under their hieroglyphics. Their learning is not unfrequently spoken of in the Scriptures, 1Kgs 4:30; Comp. Isa 19:11,12. And their knowledge is equally celebrated in the heathen world. It is known that science was carried from Egypt to Phenicia, and thence to Greece; and not a few of the Grecian philosophers travelled to Egypt in pursuit of knowledge.

And was mighty. Was powerful, or was distinguished. This means that he was eminent in Egypt, before he conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he wrought before their departure.

In words. From Ex 4:10, it seems that Moses was "slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and Moses addressed Pharaoh through him, who was appointed to deliver the message, Ex 4:11-16.

Deeds. Miracles, Ex 7, etc.

(*) "Learned" "Instructed" (f) "mighty in words" Lk 24:19

2 Timothy 2:25

Verse 25. In meekness instructing those that oppose themselves. That is, those who embrace error, and array themselves against the truth. We are not to become angry with such persons, and denounce them at once as heretics. We are not to hold them up to public reproach and scorn; but we are to set about the business of patiently instructing them. Their grand difficulty, it is supposed in this direction, is, that they are ignorant of the truth. Our business with them is, calmly to show them what the truth is. If they are angry, we are not to be. If they oppose the truth, we are still calmly to state it to them. If they are slow to see it, we are not to become weary or impatient, Nor, if they do not embrace it at all, are we to become angry with them, and denounce them. We may pity them, but we need not use hard words. This is the apostolic precept about the way of treating those who are in error; and can any one fail to see its beauty and propriety? Let it be remembered, also, that this is not only beautiful and proper in itself; it is the wisest course, if we would bring others over to our opinions. You are not likely to convince a man that you are right, and that he is wrong, if you first make him angry; nor are you very likely to do it, if you enter into harsh contention. You then put him on his guard; you make him a party; and, from self-respect, or pride, or anger, he will endeavour to defend his own opinions, and will not yield to yours. Meekness and gentleness are the very best things, if you wish to convince another that he is wrong. Win his heart first, and then modestly and kindly show him what the truth is, in as few words, and with as unassuming a spirit, as possible, and you have him.

If God peradventure will give them repentance, etc. Give them such a view of the error which they have embraced, and such regret for having embraced it, that they shall be willing to admit the truth. After all our care in teaching others the truth, our only dependence is on God for its success. We cannot be absolutely certain that they will see their error; we cannot rely certainly on any power which argument will have; we can only hope that God may show them their error, and enable them to see and embrace the truth. Compare Acts 11:18. The word rendered peradventure, here μηποτε--means, usually, not even, never; and then, that never, lest ever--the same as lest perhaps. It is translated lest at any time, Mt 4:6, 5:26, 13:15, Mk 4:12, Lk 21:34 lest, Mt 7:6, 13:29, 15:32, et al.; lest haply, Lk 14:12; Acts 5:39. It does not imply that there was any chance about what is said, but rather that there was uncertainty in the mind of the speaker, and that there was need of caution lest something should occur; or, that anything was done, or should be done, to prevent something from happening. It is not used elsewhere in the New Testament in the sense which our translators, and all the critics, so far as I have examined, give to it here--as implying a hope that God would give them repentance, etc. But I may be permitted to suggest another interpretation, which will accord with the uniform meaning of the word in the New Testament, and which will refer the matter to those who had embraced the error, and not to God. It is this: "In meekness instructing those that oppose themselves--(αντιδιατιθεμενους) lest --μηποτε --God should give them repentance, and they should recover themselves out of the snare of the devil," etc. That is, they put themselves in this posture of opposition so that they shall not be brought to repentance, and recover themselves. They do it with a precautionary view that they may not be thus brought to repentance, and be recovered to God. They take this position of opposition to the truth, intending not to be converted; and this is the reason why they are not converted.

(h) "meekness" Gal 6:1 (i) "peradventure" Acts 8:22 (k) "acknowledge" Tit 1:1

Titus 2:12

Verse 12. Teaching us. That is the "grace of God" so teaches us; or that system of religion which is a manifestation of the grace of God, inculcates the great and important duties which Paul proceeds to state.

That denying ungodliness and worldly lusts. "That by denying ourselves of these, or refusing to practise them, we should lead a holy life." The word ungodliness, here means all that would be included under the word impiety; that is, all failure in the performance of our proper duties towards God. Rom 1:18. The phrase "worldly lusts," refers to all improper desires pertaining to this life--the desire of wealth, pleasure, honour, sensual indulgence. It refers to such passions as the men of this world are prone to, and would include all those things which cannot be indulged in with a proper reference to the world to come. The gross passions would be of course included, and all those more re- fined pleasures also which constitute the characteristic and peculiar enjoyments of those who do not live unto God.

We should live soberly. See the word soberly (σωφρονως) explained Tit 2:2, Tit 2:4. It means that we should exercise a due restraint on our passions and propensities.

Righteously. Justly. This refers to the proper performance of our duties to our fellowmen; and it means that religion teaches us to perform those duties with fidelity, according to all our relations in life; to all our promises and contracts; to our fellow-citizens and neighbours; to the poor, and needy, and ignorant, and oppressed; and to all those who are providentially placed in our way who need our kind offices.

Justice to them would lead us to act as we would wish that they would towards us.

And godly. Piously; that is, in the faithful performance of our duties to God. We have here, then, an epitome of all that religion requires:

(1.) Our duty to ourselves--included in the word "soberly," and requiring a suitable control over our evil propensities and passions;

(2.) our duty to our fellow-men in all the relations we sustain in life; and

(3.) our duty to God--evinced in what will be properly regarded as a pious life. He that does these things, meets all the responsibilities of his condition and relations; and the Christian system, requiring the faithful performance of these duties, shows how admirably it is adapted to man.

In this present world. That is, as long as we shall continue in it. These are the duties which we owe in the present life.