Post has attachment
10. Heretick (Gr hairetikos) means “to choose, prefer, or take for oneself, to go one's own way.” It has the idea of choosing to believe what one wants, in spite of what God says. The Word of God must be the final authority for what we believe. Those who accept so-called “further revelations” which are contrary to the Word of God are heretics and should be rejected.
11. This one is subverted (Gr ektrepō), meaning twisted. It is a medical term used of such as an ankle that has been sprained. Being condemned of himself (Gr autokatakritos) means self-condemned. By his own contentions, the subverted one condemns himself and shows whose camp he is in.

Titus 3:10 A man that is an heretike, after the first and second admonition, reiect:
11 Knowing that hee that is such, is subuerted, and sinneth, being condemned of himselfe.

Post has attachment
3:6–7. God poured out the Holy Spirit on the Saints of the Lord generously through Jesus Christ our Savior. Jesus is the Mediator of the Spirit (cf. Acts 2:33). The language intentionally conjures up images of the day of Pentecost (Acts 2:17). God’s purpose in pouring out the Holy Spirit was so that, having been justified by His grace, believers might become heirs having the hope of eternal life. The ministry of the Holy Spirit is intimately involved, the New Testament explains, with bringing to fruition God’s gracious purposes to save (cf. Rom. 8:15–17; Gal. 4:6–7; Eph. 1:13–14). What God in His grace began, God in His grace will see to the end, through His Spirit.

Titus 3:6 Which hee shed on vs abundantly, through Iesus Christ our Sauiour:
7 That being iustified by his grace, we should bee made heires according to the hope of eternall life.

Post has attachment
3. We … were … foolish. It is so easy to forget what manner of men we once were. Foolish means “without understanding” which is true of the natural man (1 Cor 2:14). Disobedient. Romans 1:18ff. shows just how far the unbeliever will go to be disobedient to God. He is deceived by the deceiver himself and will believe a lie rather than the truth. Serving (Gr douleuō) or slaving to divers lusts. “Whosoever committeth sin is the servant of sin” (Jn 8:34). Living (Gr diagō) meaning “to pass the time” in malice or envy. Then, as unbelievers, we were hateful, and hating one another. What a history. Who dares write his true autobiography before he knew Christ.

Titus 3:3 For we our selues also were sometimes foolish, disobedient, deceiued, seruing diuers lusts and pleasures, liuing in malice and enuy, hatefull, and hating one another.

Post has attachment
2:15. Turning again to Titus, Paul told him to teach these … things, i.e., the specific aspects of godly behavior listed in verses 1–10 and referred to more cryptically in the last phrase of verse 14, “what is good.” Like Timothy (e.g., 1 Tim. 4:12; 2 Tim. 4:2), Titus was told to step out aggressively in his public ministry, encouraging those who were doing well, rebuking those who needed to be corrected, being intimidated by no one.

Titus 2:15 These things speake and exhort, and rebuke with all authoritie. Let no man despise thee.

Post has attachment
2:13-14 The gospel of grace affects one’s present behavior, on the one hand, by focusing on God’s unmerited favor in the past (see the Lord’s parable in Matt. 18:23–35 for the dynamics of how this should work). But the Gospel also promotes godly living by focusing on the future. True Saints look forward to the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ (cf. 2 Tim. 4:8). It is crucial, moreover, to see that this One whom Saints look forward to meeting is the same One who gave Himself for us to redeem (lytrōsētai, “set free by payment of a price”; cf. Luke 24:21; 1 Peter 1:18) us from all wickedness and to purify for Himself a peculiar people that are His very own, eager to do what is good. A holy people was His purpose in paying such a fearful price. Therefore, knowing what all He has done and why He has done it, a Saint who truly loves Christ and looks forward to His return will pay any price to bring his life into conformity with his beloved Lord’s will, lest he disappoint Him at His return. This was the Apostle John’s thought when he wrote about the hope of Christ’s appearing: “Everyone who has this hope in him purifies himself, just as He is pure” (1 John 3:3). A full understanding of these things leads inexorably to godly living. Conversely, ungodly living in a Saint is a clear sign that either he does not fully understand these things or he does not actually believe them.

Titus 2:13 Looking for that blessed hope, and the glorious appearing of the great God, and our Sauiour Iesus Christ,
14 Who gaue himselfe for vs, that he might redeeme vs from all iniquitie, and purifie vnto himselfe a peculiar people, zealous of good workes.

Post has attachment
2:9–10. Slaves too, who made up a significant portion of first-century congregations, were responsible to honor God with their lives. Paul listed five qualities which were to characterize Saints who found themselves serving others. Titus was to teach them (1) to be subject to their masters in everything; (2) to try to please them; (3) not to talk back to them; (4) not to steal from them; (5) to show that they can be fully trusted. From the world’s perspective a slave should not owe any of these things to his master, but from a Saint's perspective the situation looks different. The servant Saint is in fact serving, not his earthly master, but the Lord Christ who will vindicate him in the end (Col. 3:23–24). In the meantime he must avoid giving offense, and must concentrate on following Christ’s example in every way (cf. 1 Peter 2:18–25). In this way his life will prove to be an adornment to the teaching about God our Savior. Thus Paul drove home again what had been the theme of this entire section (Titus 2:1–10): a believer’s behavior is to be in accord with or befitting sound doctrine.

Titus 2:9 Exhort seruants to be obedient vnto their own masters, and to please them well in all things, not answering againe:
10 Not purloyning, but shewing all good fidelitie, that they may adorne the doctrine of God our Sauiour in all things.

Post has attachment
2. The aged men are not the official elders but older men in years. Sober means sober-minded, sincere. Grave means dignified as opposed to frivolous and was used of deacons (1 Tim 3:8). Temperate means “to curb one’s desires and impulses.” Sound, the familiar word meaning healthy
3. Healthy doctrine shows up in the aged women … in behavior or “demeanor.” As becometh means as is fitting and not out of place with holiness. Every believer’s body is the temple of the Holy Spirit and everything done should be fitting the temple of God. Not false accusers (Gr diabolos) rendered devil in some places and meaning “slanderer.” Not given to much wine. This is a translation of the Greek perfect participle douloō, “to make a slave of.” The Greek tense speaks here of a confirmed drunkard. Women are not to be false accusers but teachers of good things.
4.They should teach the young women. Christian matrons have a responsibility to give their years of experience to the younger women. They are the best teachers of younger women.
To love their husbands … their children. This is a friendly companionship in which you do things together. Most homes could use a lot of this teaching.

Titus 1:2 That the aged men be sober, graue, temperate, sound in faith, in charitie, in patience.
3 The aged women likewise that they be in behauiour as becommeth holinesse, not false accusers, not giuen to much wine, teachers of good things,
4 That they may teach the young women to bee sober, to loue their husbands, to loue their children,

Great job and God Bless everybody! 737 members and counting. :)


Post has attachment
2:1. Returning to his instructions to Titus, Paul established a strong contrast with the false teachers he had just discussed. You translates sy de, which is rendered more strongly: “But as for you.…” Titus was to teach in the congregation what is in accord with sound doctrine, or more literally, “correct, true, healthy teaching.” The notion of healthy teaching is common in the Pastorals (cf. 1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9, 13; 2:2). So also is the idea that certain behavior befits sound doctrine, and other behavior does not (cf. 1 Tim. 1:10; 6:3). The victims of false teachers (cf. Titus 1:16) were out of harmony with sound doctrine; but now Paul would describe the right sorts of behavior, be encouraged.

Titus 2:1 But speake thou the things which become sound doctrine:

Post has attachment
1:15–16. The “commands” of verse 14, especially in light of the Jewish and possibly Gnostic influences, undoubtedly included ascetic rules about eating, drinking, and purification (cf. Col. 2:20–23; 1 Tim. 4:1–5). Paul set the matter straight by reminding his readers of the Lord’s teaching that purification is largely a matter of the internal rather than the external (cf. Mark 7:15; Luke 11:39–41). Nothing outside can corrupt one who is internally pure; but someone who is internally impure corrupts all he touches. The problem with the false teachers was that on the inside, in their minds and consciences, they were impure. As a result, even though they claimed to know and follow God, their corrupt actions belied their true natures (cf. 1 John 2:4). Their impure interiors thus rendered them externally detestable (lit., “abominable”) to God, disobedient (cf. Titus 1:10), and unfit (adokimoi, “disapproved”; cf. 1 Cor. 9:27) for doing anything good (cf. 2 Tim. 3:17). Once again Paul connected theological error with moral deficiency.

Titus 1:15 Unto the pure all things are pure, but vnto them that are defiled, and vnbeleeuing, is nothing pure: but euen their mind and conscience is defiled.
16 They professe that they know God; but in workes they deny him, being abominable, and disobedient, and vnto euery good worke reprobate.

Wait while more posts are being loaded