12 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Teaching us that, denying, ungodliness He now lays down the rule for regulating our life well, and how we ought to begin, namely, with renouncing our former life, of which he enumerates two parts, "ungodliness and worldly desires." Under ungodliness, I include not only superstitions, in which they had gone astray, but irreligious contempt of God, such as reigns in men, till they have been enlightened in the knowledge of the truth. Although they have some profession of religion, yet they never fear and reverence God sincerely and honestly, but, on the contrary, have consciences that are useless, so that nothing is further from their thoughts than that they ought to serve God. [1] By worldly desires [2] he means all the affections of the flesh; because we look at nothing but the world, till the Lord has drawn us to himself. Meditation on the heavenly life begins with regeneration. Before we have been regenerated, our desires lean towards the world, and rest on the world. That we may live temperately, and righteously, and piously As he formerly mentioned those three, when he wished to give a comprehensive summary of Christian life, so he now makes it to consist of those three, "piety, righteousness, and temperance." "Piety" is religion towards God. "Righteousness" has place among men. He who is endowed with both of these lacks nothing for perfect virtue; and, indeed, in the law of God there is absolute perfection, to which nothing whatever can be added. But as the exercises of godliness may be regarded as appendages to the first table, so "temperance," which Paul mentions in this passage, aims at nothing else than keeping the law, and, as I said before about patience, [3] is added to the former as a seasoning. Nor does the Apostle contradict himself, when at one time he describes patience, and at another time temperance, as the perfection of a holy life; for they are not distinct virtues, since sophrosune (here translated temperance) includes patience under it. He adds, in this world, [4] because the Lord has appointed the present life for the trial of our faith. Although the fruit of good actions is not yet visible, yet the hope should be sufficient for stimulating us to doing well; and this is what he immediately adds, --
1 - "It presents us with the strongest motives to obedience. The grace of God teacheth us to deny ungodliness.' What chains bind faster and closer than love? Here is love to our nature in his incarnation, love to us, though enemies, in his death and passion: encouragements to obedience by the proffers of pardon for former rebellions. By the disobedience of man God introduces his redeeming grace, and engages his creature to more ingenuous and excellent returns than his innocent state could oblige him to. In his created state he had goodness to move him, he hath the same goodness now to oblige him as a creature, and a greater love and mercy to oblige him as a repaired creature; and the terror of justice is taken off, which might envenom his heart as a criminal. In his revolted state he had misery to discourage him; in his redeemed state he hath love to attract him. Without such a way, black despair had seized upon the creature exposed to a remediless misery, and God would have had no returns of love from the best of his earthly works; but if any sparks of ingenuity be left, they will be excited by the efficacy of this argument." -- Charnock.
2 - "On the expression tas kosmikas epithumias, the best comment is 1 John 2:16 Sophronos denotes virtue as regards ourselves; dikaios, as regards our fellow-creatures; and eusebos, as respects God. Similar divisions are found in passages of the classical writers cited by the commentators." -- Bloomfield.
3 - See [20]p. 311.
4 - "En ce present monde." -- "In this present world."
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 practice 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; see the notes at Romans 1:18. The phrase "worldly lusts" refers to all improper desires pertaining to this life - the desire of wealth, pleasure, honor, sensual indulgence. It refers to such passions as the people 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 refined pleasures also which constitute the characteristic and special enjoyments of those who do not live unto God.
We should live soberly - See the word "soberly" (σωφρόνως sōphronōs) explained in the notes at Titus 2:2, Titus 2:4. It means that we should exercise a due restraint on our passions and propensities.
Righteously - Justly - δικαίως dikaiōs. This refers to the proper performance of our duties to our fellow-men; 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 neighbors; 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 responsibilites 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.
Teaching us, that, denying, etc. - Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples - must put themselves under his tuition, and learn of him.
Denying ungodliness - Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general.
Worldly lusts - Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame.
We should live soberly - Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God.
Righteously - Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty.
And godly - Ευσεβως. Just the reverse of what is implied in ungodliness. See above.
In this present world - Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbor, and to ourselves.
1. We are to live soberly in respect to ourselves.
2. Righteously in respect to our neighbor. And
3. Godly, or piously, in respect to our Maker.
Teaching us that, denying ungodliness and (d) worldly lusts, we should live soberly, righteously, and godly, in this present world;
(d) Lusts of the flesh, which belong to the present state of this life and world.
Teaching us,.... Not all men, to whom the Gospel appears in its outward ministry; for there are many who externally receive the Gospel, and profess it, who are never influentially taught by it to deny sin, or love holiness of life; they profess in words to know it, but in works deny it; they have a form of godliness, but deny its power: but the persons effectually taught by the Gospel are the "us", to whom it was come, not in word only, but in power; and so taught them, not only doctrinally, but with efficacy, both negative and positive holiness, as follows:
that denying ungodliness and worldly lusts; all impiety, or sin more immediately against God; or which is a violation of the first table of the law, as idolatry, will worship, superstition, perjury, and the like; and all sinful lusts, as the lust of the flesh, the lust of the eye, and the pride of life; which fill the world, and are reigning lusts in it, and which are common to the men of the world; and they are under the power of: to "deny" these, is to abhor and detest them, and to abstain from them, and have nothing to do with them: and this lesson of self-denial, or of the denial of sinful self, the Gospel teaches, and urges upon the most powerful motives and arguments; and when attended by the Spirit of God, does it effectually: so that
we should live soberly, righteously, and godly in this present world; not, only "temperately", but wisely and prudently, as children of the light, on whom, and into whom the Gospel has shined; and "righteously" among men, giving to every man his due, and dealing with all according to the rules of equity and justice; as being made new men, created unto righteousness and true holiness; and as being dead to sin, through the death of Christ, and so living unto righteousness, or in a righteous manner; and as being justified by the righteousness of Christ, revealed in the Gospel: and "godly"; in a godly manner, according to the Word of God, and agreeably to the will of God; and in all godly exercises, both public and private, and to the glory of God: and that as long as
in this present world: which lies in wickedness, and in which there are so many strong temptations to a contrary way of living. The Gospel then is no licentious doctrine; it is according to godliness, and teaches and promotes it; it is an holy faith, yea, a most holy faith; wherefore it is a vile slander to charge it with leading to looseness of life and conversation.
Teaching--Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (1-Corinthians 11:32; Hebrews 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 (Titus 1:12, Titus 1:16; 1-Corinthians 1:20; 1-Corinthians 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-- (Luke 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], (Galatians 5:16; Ephesians 2:3; 1-John 2:15-17; 1-John 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 (Titus 2:13).
Instructing us - All who do not reject it. That, having renounced ungodliness - Whatever is contrary to the fear and love of God. And worldly desires - Which are opposite to sobriety and righteousness. We should live soberly - In all purity and holiness. Sobriety, in the scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affections. And righteously - Doing to all as we would they should do to us. And godly - As those who are consecrated to God both in heart and life.
*More commentary available at chapter level.