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  • PARALLEL BIBLE - Titus 2:14


    CHAPTERS: Titus 1, 2, 3     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15

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    King James Bible - Titus 2:14

    Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

    World English Bible

    who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.

    Douay-Rheims - Titus 2:14

    Who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works.

    Webster's Bible Translation

    Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.

    Greek Textus Receptus


    ος
    3739 εδωκεν 1325 5656 εαυτον 1438 υπερ 5228 ημων 2257 ινα 2443 λυτρωσηται 3084 5672 ημας 2248 απο 575 πασης 3956 ανομιας 458 και 2532 καθαριση 2511 5661 εαυτω 1438 λαον 2992 περιουσιον 4041 ζηλωτην 2207 καλων 2570 εργων 2041

    Treasury of Scriptural Knowledge

    VERSE (14) -
    Mt 20:28 Joh 6:51; 10:15 Ga 1:4; 2:20; 3:13 Eph 5:2,23-27

    SEV Biblia, Chapter 2:14

    Que se dio a sí mismo por nosotros para redimirnos de toda iniquidad, y limpiar para sí un pueblo propio, seguidor de buenas obras.

    Clarke's Bible Commentary - Titus 2:14

    Verse 14. Who gave himself for us] Who gave his own
    life as a ransom price to redeem ours. This is evidently what is meant, as the words lutrwshtai and laon periousion imply. The verb lutrow signifies to redeem or ransom by paying a price, as I have often had occasion to observe; and periousiov signifies such a peculiar property as a man has in what he has purchased with his own money. Jesus gave his life for the world, and thus has purchased men unto himself; and, having purchased the slaves from their thraldom, he is represented as stripping them of their sordid vestments, cleansing and purifying them unto himself that they may become his own servants, and bringing them out of their dishonourable and oppressive servitude, in which they had no proper motive to diligence and could have no affection for the despot under whose authority they were employed. Thus redeemed, they now become his willing servants, and are zealous of good works - affectionately attached to that noble employment which is assigned to them by that Master whom it is an inexpressible honour to serve. This seems to be the allusion in the above verse.

    John Gill's Bible Commentary

    Ver. 14. Who gave himself for us , etc.] Not another, or another's, but himself; not merely his own things, but his own self; not the
    world, and the riches of it, not gold and silver, and such like corruptible things, as the price of redemption; not the cattle on a thousand hills for sacrifice; not men nor angels, but himself; all that belong to him, all that is near and dear, his name, fame, credit, and reputation; his time, strength, and service: all the comforts of life, and life itself; his whole manhood, soul, and body, and that as in union with his divine person; which he gave into the hands of men, and of justice, and to death itself, to be a ransom price of his people, and for a propitiation and sacrifice for their sins, to be paid and offered in their room and stead: not for all mankind, but for many; for us, for all the elect of God, for the church; and who are represented when he gave himself, or died for them, as ungodly, sinners, and enemies: this was a free and voluntary gift, and is an unspeakable one; who can say all that is contained in this word himself? it is an instance of the greatest love, of love that passeth knowledge; God, because he could swear by no greater, swore by himself; and Christ, because he could give no greater gift, nor any greater instance of his love, gave himself, for the following ends and purposes: that he might redeem us from all iniquity : sin brings into bondage and, slavery, redemption is a deliverance from it; sin binds guilt upon the sinner, and lays him under obligation to punishment, and renders him liable to the curse and condemnation of the law; Christ was made sin, and a curse for his people, that he might redeem them from both, and deliver them from the punishment due to sin; which he has done by bearing it in his own, body on the tree, whereby he has redeemed them from all iniquity, that so it shall not be their ruin, or they come into condemnation on account of it; even from original sin, and from all actual transgressions; from all which his blood cleanses, and his righteousness justifies, and which God, for his sake, freely and fully forgives. Christ was called to this work by his Father, to which he agreed; and the plan of redemption being drawn in the everlasting council, and the whole adjusted and fixed in the covenant of peace; promises and prophecies were given out of it, and in the fulness of time Christ was sent, and came to effect it; and he has obtained eternal redemption for us, through the price of his own blood, which could have never been wrought out by any creature; and wherein all the divine perfections are glorified and is a plenteous and complete one; it includes in it, or connects with it, the blessings of justification, peace, pardon, adoption, and eternal life. It follows as another end of Christ's giving himself, or what is a branch of redemption, or consequent upon it, and purify unto himself a peculiar people, zealous of good works ; all mankind are filthy and unclean by nature, in all the powers and faculties of their souls; nor can they cleanse themselves from their impurity of flesh and spirit, by anything that they can do: Christ has a peculiar people among these, a church whom he loves, and for whom he has given himself, that he might sanctify and cleanse them from their sins; which he has done by shedding his blood for them, and washing them in it, which cleanses from all sin, and he has purified them unto himself, for his own use and service, for his pleasure and delight, and to his glory; that they might be a proper habitation for him now; and that they might be made ready for him, to have the marriage between, him and them consummated; and that they might be presented to himself a glorious church, without spot or wrinkle, and be with him, both in the new Jerusalem state, into which nothing that defiles, or is defiled, enters, and in heaven, to all eternity. Now these people, for whom Christ has given himself, and whom he has redeemed and purifies, are a peculiar people; for whom Christ has a peculiar love, in whom he takes a peculiar delight, and to whom he grants peculiar nearness to himself, and bestows peculiar blessings on them, and makes peculiar provisions for them, both for time and eternity; these are Christ's own, his possession, his substance, what he has a special right to by his Father's gift, his own purchase, and the conquest of his grace; and they are a distinct and separate people from all others, in election, redemption, effectual calling, and in Christ's intercession, and will be in the resurrection morn, at the day of judgment, and to all eternity; and they are, as the word also signifies, an excellent and valuable people; they are Christ's portion and inheritance; they are his peculiar treasure, his jewels, whom, as such, he values and takes care of. The Syriac version renders it, a new people. And they who are redeemed and purified by Christ, through the power of his grace upon them, become a people zealous of good works; not in order to their justification and salvation, but in obedience to the will of God, and to testify their subjection and gratitude to him, and for his honour and glory, and for the credit of religion, and the good of men, These not only perform them, but perform them from principles of truth and love, and with a zeal for the glory of God, and the honour of his Gospel; and with an holy emulation of one another, striving to go before, and excel each other in the performance of them.

    Matthew Henry Commentary

    Verses 11-15 - The
    doctrine of grace and salvation by the gospel, is for all ranks an conditions of men. It teaches to forsake sin; to have no more to d with it. An earthly, sensual conversation suits not a heavenly calling It teaches to make conscience of that which is good. We must look to God in Christ, as the object of our hope and worship. A gospe conversation must be a godly conversation. See our duty in a very fe words; denying ungodliness and worldly lusts, living soberly righteously, and godly, notwithstanding all snares, temptations corrupt examples, ill usage, and what remains of sin in the believer' heart, with all their hinderances. It teaches to look for the glorie of another world. At, and in, the glorious appearing of Christ, the blessed hope of Christians will be complete: To bring us to holines and happiness was the end of Christ's death. Jesus Christ, that grea God and our Saviour, who saves not only as God, much less as Man alone but as God-man, two natures in one person. He loved us, and gav himself for us; and what can we do less than love and give up ourselve to him! Redemption from sin and sanctification of the nature go together, and make a peculiar people unto God, free from guilt an condemnation, and purified by the Holy Spirit. All Scripture i profitable. Here is what will furnish for all parts of duty, and the right discharge of them. Let us inquire whether our whole dependence i placed upon that grace which saves the lost, pardons the guilty, an sanctifies the unclean. And the further we are removed from boasting of fancied good works, or trusting in them, so that we glory in Chris alone, the more zealous shall we be to abound in real good works __________________________________________________________________


    Greek Textus Receptus


    ος
    3739 εδωκεν 1325 5656 εαυτον 1438 υπερ 5228 ημων 2257 ινα 2443 λυτρωσηται 3084 5672 ημας 2248 απο 575 πασης 3956 ανομιας 458 και 2532 καθαριση 2511 5661 εαυτω 1438 λαον 2992 περιουσιον 4041 ζηλωτην 2207 καλων 2570 εργων 2041

    Vincent's NT Word Studies

    14. Gave himself for us (edwken eauton uper hmwn). See on 1 Timothy ii. 6, and comp.
    Gal. i. 4. Uper on behalf of; not instead of. Might redeem (lutrwshtai). Only here, Luke xxiv. 21; 1 Pet. i. 18. See on 1 Tim. ii. 6. Neither lutron ransom, lutrwsiv redemption, nor lutrwthv redeemer occur in Paul. He has the figure of purchase (ajgorazesqai, ejxagorazesqai), 1 Cor. vi. 20; vii. 23; Galatians iii. 13; iv. 5. Comp. Apoc. v. 9; xiv. 3, 4; 2 Pet. ii. 1.

    Iniquity (anomiav). Only here in Pastorals. Lit. Lawlessness. See on 1 John iii. 4.

    Might purify (kaqarish). In Pastorals only here. Mostly in Synoptic Gospels and Hebrews. In Paul, 2 Cor. vii. 1; Eph. v. 26. o Class. Often in LXX.

    A peculiar people (laon periousion). Laov people only here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Periousiov N.T.o . A few times in LXX, always with laov. See Exod. xix. 5; xxiii. 22; Deuteronomy vii. 6; xiv. 2; xxvi. 18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Pet. ii. 10. Periousiov is from the participle of perieinai to be over and above: hence periousia abundance, plenty. Periousiov also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Eph. i. 14, where believers are said to have been sealed eijv ajpolutrwsin thv peripoihsewv with a view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Pet. ii. 9, where Christians are styled laov eijv peripoihsin a people for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thess. v. 9; 2 Thess. ii. 14, and peripoieisqai to acquire, Acts xx. 28. The phrase kaqarizein laon to purify the people, in LXX, Nehemiah. xii. 30; Judith xvi. 18.

    Zealous (zhlwthn). Lit. a zealot. Comp. Acts xxi. 20; xxii. 3; 1 Pet. iii. 13. Only here in Pastorals. In Paul, 1 Cor. xiv. 12; Gal. i. 14. For the word as a title, see on the Canaanite, Matt. x. 4, and Mark. iii. 18. Authority (epitaghv). See on 1 Tim. i. 1.

    Despise (perifroneitw). N.T.o . Occasionally in Class. From peri beyond, fronein to be minded. To set one's self in thought beyond; hence; contemn, despise. Comp. 1 Tim. iv. 12. The exhortation is connected with authority. Tit. is to claim respect for his office and for himself as bearing it.


    Robertson's NT Word Studies

    2:14 {Who gave himself for us} (hos edwken heauton huper hemwn). Paul's great doctrine (#Ga 1:4; 2:20; 1Ti 2:6). {That he might redeem us} (hina lutrwsetai). Final clause, hina and the aorist middle subjunctive of lutrow, old verb from lutron (ransom), in N.T. only here, #Lu 24:21; 1Pe 1:18. {Purify to himself} (katharisi heautwi). Final clause with first aorist active subjunctive of kaqarizw, for which verb see #Eph 5:26. {Lawlessness} (anomias). See #2Th 2:3. {A people for his own possession} (laon periousion). A late word (from perieimi, to be over and above, in papyri as well as periousia), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See #1Pe 2:9 (laos eis peripoiesin). {Zealous of good works} (zl"tn kal"n ergwn). "A zealot for good works." Substantive for which see #1Co 14:12; Ga 1:14. Objective genitive ergwn.


    CHAPTERS: 1, 2, 3
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15

    PARALLEL VERSE BIBLE

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