7<\/strong>. being justified be made heirs<\/em> ] The word ‘justifying’ and ‘justification’ occur 25 times in the great group of Epistles, written 10 years before this to the Romans, Corinthians, Galatians, whose subject is ‘Christ the Redeemer,’ ‘Christ for us.’ It has not been used in the next great group written five years before this, to the Ephesians, Colossians and Philippians, whose subject is ‘Christ the Life,’ ‘Christ in us,’ ‘Christ our Sanctification.’ ‘Righteousness,’ however, that right relation between God and man, the restoration to which is<\/em> justification, occurs seven times against 50 times in the former group. So in Eph 5:26<\/span> (already quoted as parallel in form and sense to our present passage), ‘the cleansing’ is<\/em> the justifying, and the ‘sanctifying’ follows, as here ‘being heirs’ follows. This verse then, in its two clauses, repeats, with reference to God the Son, what in Tit 3:5<\/span> was said with reference to God the Father as to the twofold saving mercy; just as in the former ‘Gospel’ passage, Tit 2:11-14<\/span>, ‘renunciation’ and ‘obedience’ are both spoken of, first as the work of God the Father’s grace (11, 12), and then as the result of God the Son’s gift of Himself (14). The justification by God the Father’s grace the regeneration effected potentially once for all by Christ through His death, resurrection and outpouring of the Holy Spirit, and appropriated individually by Faith (expressed or implied) in Baptism, is to be followed by a ‘life of heirship’ or ‘sanctification’; so the Latin translation of Theod. Mops. ‘ut heredes efficiamur,’ and the comment, ‘at segregavit nos in ditissimam quam nobis bonorum praestitit fruitionem,’ the third of the Baptismal Blessings, ‘inheritors of the kingdom of heaven,’ with a right and title to receive now ‘the fruits of the Spirit.’<\/p>\n according to the hope of eternal life<\/em> ] (1) In A.V. and R.V. it is implied that these words are to be taken together and ‘made heirs’ left absolute; then this last clause finds an eloquent expansion in Eph 5:27<\/span> (see above), and ‘glorification’ crowns ‘sanctification,’ as sanctification followed justification. (2) The R.V. margin gives ‘heirs, according to hope, of eternal life.’ in this case ‘eternal life’ must most fittingly be interpreted as usually in St John, and 1Ti 4:8 ; 1Ti 6:12<\/span>; 1Ti 6:19<\/span>, ‘the spiritual life that is and is to come;’ ‘according to hope,’ will be as Eph 4:4<\/span>, ‘called in one hope of your calling,’ and 1Ti 1:1<\/span>, ‘Christ Jesus our hope,’ where this life’s state of salvation must be included in the object of hope; and ‘justification’ and ‘sanctification’ will be the only two objects named of the Spirit’s outpouring. But the phrase in Tit 1:2<\/span>, as there interpreted, favours (1).<\/p>\n That being justified by his grace – <\/B>Not by our own works, but by his favor or mercy; see the notes at Rom 3:24<\/span>.<\/P> We should be made heirs – <\/B>See the notes at Rom 8:15<\/span>, Rom 8:17<\/span>.<\/P> According to the hope of eternal life – <\/B>In reference to the hope of eternal life; that is, we have that hope in virtue of our being adopted with the family of God, and being made heirs. He has received us as his children, and permits us to hope that we shall live with him forever.<\/P> <\/p>\n Verse 7. That, being justified by his grace<\/B><\/I>] Being freed from sin; for the term justification<\/I> is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory.<\/P> <\/P> Should be made heirs<\/B><\/I>] The Gospel not only gave them the hope of an endless state of glory for their souls<\/I>, but also of the resurrection<\/I> and final glorification<\/I> of their bodies<\/I>; and they who were children<\/I> of God were to be made heirs<\/I> of his glory. See note on Ga 4:6-7<\/span>.<\/P> <\/p>\n That being justified by his grace; <\/B>that, through the free love of God, having the guilt of our sins removed, and the righteousness of Christ reckoned to us for righteousness, <\/P> we should be made heirs; <\/B>should, through adoption, be made children, then heirs; heirs of God, and joint-heirs with Christ, <\/I>Rom 8:17<\/I><\/span>. <\/P> According to the hope of eternal life:<\/B> some think that the words should be read thus: That we, according to hope, should be made heirs of eternal life; because otherwise, the text hath no object to relate to heirs. But what should we be heirs of, but the kingdom mentioned Mat 25:34<\/span>? Though it be true, we are no more than heirs according to hope, nor is any man otherwise an heir of an inheritance, as heir stands distinguished from an owner or proprietor. <\/P> <\/p>\n 7. That,<\/B> c.the purpose whichHe aimed at in having “saved us” (Tit3:5<\/span>), namely, “That being (having been) justified (accountedrighteous<\/I> through faith at our ‘regeneration,’ and maderighteous<\/I> by the daily ‘renewing of the Holy Ghost’) by His grace(as opposed to works,<\/I> Tit3:5<\/span>) we should be made heirs.” <\/P> his grace<\/B>Greek,<\/I>“the grace of the former,<\/I>” that is, God (Tit 3:4<\/span>Rom 5:15<\/span>). <\/P> heirs<\/B> (Ga3:29<\/span>). <\/P> according to the hope ofeternal life<\/B> Tit 1:2<\/span>, andalso the position of the Greek<\/I> words, confirm EnglishVersion,<\/I> that is, agreeably to<\/I> the hope of eternal life;the eternal inheritance fully satisfying the hope. BENGELand ELLICOTT explain it,”heirs of eternal life,<\/I> in the way of hope,” thatis, not yet in actual possession. Such a blessed hope,<\/I> whichonce was not possessed, will lead a Christian to practice holinessand meekness toward others, the lesson especially needed by theCretans.<\/P><\/p>\n That being justified by his grace<\/strong>,…. This is another way and means, as well as regeneration, by which God saves his people; for he saves no unjustified ones; no unrighteous persons shall inherit the kingdom of heaven; such as are without the wedding garment, and robe of Christ’s righteousness, shall be cast into outer darkness: whom God saves, he justifies by the righteousness of his Son; and whomsoever he justifies, them he saves. The justification here spoken of is a declarative one, which takes place in regeneration; and which that is in order to, as here expressed, “that being justified”: regeneration does not justify any, but makes the justified to appear to be such; justification is an act of God’s gracious will conceived in his mind from eternity, by which he wills not to impute sin to his people, but to Christ their surety; and that they should be accounted righteous through the righteousness of his Son; in which act of his will the whole essence of justification in his sight lies: this was pronounced on Christ, as their head and representative at his resurrection, when he, as such, was justified, acquitted, and discharged, and they in him; and this is declared in the conscience of a sinner, by the Spirit of God, at his regeneration, when he passes from death to life; and this declaration is here intended, and which is the same with justification by faith; and is here said to be by the grace of God, as justification in every view is, and stands opposed to works of righteousness done by men, by which no man can be justified in the sight of God; in what sense justification is by the free grace of God, [See comments on Ro 3:24]<\/span>.<\/p>\n We should be made heirs according to the hope of eternal life<\/strong>; or “according to hope we should be made heirs of eternal life”. Eternal life is an inheritance, and so is not acquired by labour and industry, nor purchased, but is a free gift; it is a bequest of God the Father to his children, of his own free good will and pleasure; and it belongs only to children; they only are heirs, and they become such by adopting grace; neither regeneration, nor justification, make them the children of God, and heirs of the grace of life, but make them appear to be so: God, by his gracious act of adoption puts them among the children, and gives them the goodly heritage; and this adoption lies in eternal predestination in Christ, in whom the inheritance is obtained on that account, Eph 1:5<\/span>. Regeneration shows them to be the adopted ones, and gives them the nature of children, and a meetness for the inheritance; and justification gives them a right unto it, upon the foot of justice, and opens a way for their enjoyment of it, consistent with the justice and holiness of God; see Ga 4:4<\/span>, wherefore such as are washed with the washing of regeneration, and are renewed in the spirit of their minds, and justified by the grace of God; these are manifestly heirs of eternal life, of salvation, of a kingdom and glory, of all things, even of God himself, who is their portion, and exceeding great reward; and such in regeneration are begotten to a lively hope of it, and by this they are saved, Ro 8:24<\/span>. And thus the apostle makes regeneration by the free mercy of God, and justification by his grace, and special adoption, and heirship, with a good hope through grace, the way and means in which God saves his people, who were like others by nature, and brings them to the enjoyment of eternal happiness.<\/p>\n Being justified by his grace <\/B> ( <\/SPAN><\/span>). First aorist passive participle of <\/SPAN><\/span> and instrumental case of <\/SPAN><\/span> as in Rom 3:24<\/span>; Rom 5:1<\/span>.<\/P> That we might be made heirs <\/B> ( <\/SPAN><\/span>). Purpose with <\/SPAN><\/span> and first aorist passive of <\/SPAN><\/span>. See Rom 4:13<\/span>; Rom 8:17<\/span>. <\/P> <\/p>\n Being justified [] <\/SPAN><\/span>. In Pastorals only here and 1Ti 3:16<\/span> (note). See Intro. 6 Justification is conceived as taking place before the outpouring of the Spirit. <\/P> By his grace [ ] <\/SPAN><\/span>. By the grace of Jesus Christ. See Act 14:11<\/span>; 2Co 8:9<\/span>; 2Co 13:14<\/span>; Rom 5:6<\/span>; Gal 1:6<\/span>. We should be made heirs [ ] <\/SPAN><\/span>. Klhronomov heir only here in Pastorals. A favorite idea of Paul. See Rom 4:13<\/span>; Rom 8:17<\/span>; Gal 3:29<\/span>. Heirship of eternal life is the result of justification. So, clearly, Rom. verse It is attested and confirmed by the Holy Spirit. 2Co 5:5<\/span>; Eph 1:14<\/span>. <\/P> According to the hope of eternal life [ ] <\/SPAN><\/span>. Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. Rom 4:18<\/span>; Rom 5:2<\/span>; Rom 8:24<\/span>; Gal 5:5<\/span>; Col 1:5<\/span>, 27<\/span>; Tit 1:2<\/span>; 1Pe 1:3<\/span>; 1Jo 3:2<\/span>, 8<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “That being justified by his grace.”<\/strong> (hina dikaiothentes te ekeinou cheriti) “In order that having been justified by the grace of that one” (Jesus Christ). Grace justification to salvation is a once for all impartation. The term “being justified” expresses a passive state or condition of being, not one of progressive participle action Rom 3:24<\/span>; Rom 3:18<\/span>; Rom 5:1<\/span>.<\/p>\n 2) “We should be made heirs.”<\/strong> (kleronomoi genethomen) “We might become heirs” – An heir is one who receives certain property rights by birth or adoption grant, sometimes conditioned upon conduct of the heir to be. Rom 8:17<\/span>; 2Ti 2:12<\/span>; 2Pe 1:10-11<\/span>; Rev 5:10<\/span>.<\/p>\n 3) “According to the hope of eternal life.”<\/strong> (kat’ elpida zoes ainiou) Justification of a believing sinner assures salvation, and obedient service to Jesus Christ seems to assure the right of positions of reigning on earth with Christ through the adopted, resurrected body, Rom 8:23<\/span>. Hope of eternal life involves the resurrection of the body and service to Christ in the millennial for which we wait Eph 1:14<\/span>; Luk 19:15-19<\/span>; Luk 22:28-30<\/span>.<\/p>\n 7 That being justified by his grace If we understand “regeneration” in its strict and ordinary meaning, it might be thought that the Apostle employs the word “justified” instead of “regenerated;” and this is sometimes the meaning of it, but very seldom; yet there is no necessity which constrains us to depart from its strict and more natural signification. The design of Paul is, to ascribe to the grace of God all that we are, and all that we have, so that we may not exalt ourselves proudly against others. Thus he now extols the mercy of God, by ascribing to it entirely the cause of our salvation. But because he had spoken of the vices of unbelievers, it would have been improper to leave out the grace of regeneration, which is the medicine for curing them. <\/p>\n Still this does not prevent him from returning immediately to praise divine mercy; and he even mingles both blessings together — that our sins have been freely pardoned, and that we have been renewed so as to obey God. This, at least, is evident, that Paul maintains that “justification,” is the free gift of God; and the only question is, what he means by the word justified. The contest seems to demand that its meaning shall be extended further than to the imputation of righteousness; and in this larger sense it is seldom (as I have said) employed by Paul; yet there is nothing that hinders the meaning of it from being limited to the forgiveness of sins. <\/p>\n When he says, by his grace, this applies both to Christ and to the Father, and we ought not to contend for either of these expositions, because it will always hold good, that, by the grace of God, we have obtained righteousness through Christ. <\/p>\n Heirs according to the hope of eternal life This clause is added by way of exposition. He had said that we have been saved through the mercy of God. (262) But our salvation is as yet hidden; and therefore he now says that we are heirs of life, not because we have arrived at the present possession of it, but because hope brings to us full and complete certainly of it. The meaning may be thus summed up. “Having been dead, we were restored to life through the grace of Christ, when God the: Father bestowed on us his Spirit, by whose power we have been purified. and renewed. Our salvation consists in this; but, because we are still in the world, we do not yet enjoy ‘eternal life,’ but only obtain it by ‘hoping.’” <\/p>\n (262) “ Par la grace et misericorde de Dieu.” — “By the grace and mercy of God.” <\/p>\n (7) That being justified by his grace, we should be made heirs according to the hope of eternal life.<\/strong>Here appears the glorious design of Gods salvation. We were in a hopeless and lost state, from which Gods love for man saved us by the laver of regeneration and renovation; and this was the end for which He saved usthat we should be heirs of<\/em> eternal life.<\/em> Being justified, that is, freed from the future punishment and consequences of sin, and received into the favour and friendship of God, which favour and friendship had been, through sin, forfeited. By His grace, by the favour and kindness of God the Father are we restored to His love and friendship. Heirs, see Rom. 8:17<\/span>, where this thought of our heirship of heaven is enlarged. According to the hope of eternal life; this life eternal is still for us in the future, though ever present in respect of hope; children of God we indeed are, and sharers in many a good gift of our Father, but eternal life, that<\/em> glorious inheritance, is still in the far future, and as yet can only be enjoyed by us in hope, but it is a sure hopeeternal lifethe hope of which is the mainspring of all Christian work and activitythough it includes it, of course, is something far more than merely endless existence. A veil, impenetrable to mortal eye, hangs between us and the many mansions of the Fathers house. It doth not yet appear what we shall be; we only know that then, we, in company with an innumerable host of blessed beings, shall share in the beatific vision; we only know that then we shall ever be with the Lord; and that with this thought and with these words are we to comfort one another. (See 1Th. 4:17-18<\/span>.)<\/p>\n 7<\/strong>. <\/strong> That<\/strong> In order that<\/strong>. Commentators differ as to whether it depends upon shed <\/strong> or upon saved<\/strong>. By the former (Huther, Wiesinger, and Alford) the Holy Spirit is shed upon us in order to our heirship, etc. But that is tracing the grand result described in this verse to too special a point in the process described in Tit 3:4-6<\/span>. Make that <\/strong> depend upon saved<\/strong>, and Tit 3:7<\/span> describes the divine outcome of the whole process. We, then, are saved, by <\/strong> means described in Tit 3:5-6<\/span>, in order <\/strong> that we might be heirs <\/strong> of hope <\/strong> and glory. <\/p>\n Being justified<\/strong> As Alford notes, this may be rendered having been <\/em> justified<\/strong>, and so be referred back to our first pardon. Or, better, we may identify it with the “justifieth” of Rom 8:33<\/span>, by which God continuously exonerates the faithful believer from charges of guilt and condemnation. <\/p>\n Heirs<\/strong> What kind of heirs? Heirs <\/strong> (as divinely defined in the following clause) according to the hope <\/strong> not of a mere temporal patrimony, but of eternal life<\/strong>.<\/p>\n ‘That, being justified by his grace, we might be made heirs according to the hope of eternal life.’<\/p>\n And the result of this life-giving experience, as a consequence of our also being accounted as righteous by His unmerited favour, is that we are made heirs according to the hope of eternal life. As heirs of God, and joint-heirs with Christ we can look forward with confident hope to Life in all its heavenly fullness (Rom 8:17<\/span>), adding even more to the life that we have already received. This was where we came in, in Tit 1:2<\/span>, for as we have seen in the introduction above it is a keynote of the Gospel. Note how in Rom 8:9-17<\/span> this life is directly connected with the Holy Spirit and the resurrection.<\/p>\n Tit 3:7<\/span> . declares the purpose, not the consequence. It is doubtful whether it belongs to (Heydenreich, Wiesinger, van Oosterzee, Plitt, Hofmann) or to as defined by (Bengel, de Wette, and others). The thought is substantially the same with both constructions, since the is necessarily brought about by the outpouring of the Spirit. Still the structure of the sentence is in favour of the reference to . Wiesinger rightly considers the other view “to be unnecessarily harsh, ignoring the explanatory relation of Tit 3:6-7<\/span> to Tit 3:5<\/span> , and depriving of its necessary definition.”<\/p>\n ] not “found righteous” (Matthies), still less “sanctified,” but “justified,” i.e.<\/em> “acquitted of the guilt, and with it, of the punishment.” Hofmann rightly says that this justification means the same thing as in Rom 3:24<\/span> ; that it does not mean the change of our conduct towards God, but of our relations to Him. 1 [18]<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ] does not belong to what follows, but to what precedes. Justification is an act of grace<\/em> . does not refer to God as the subject of <\/em><\/strong> (van Oosterzee, Plitt, and formerly in this commentary), but to <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> (Hofmann), according to the usage of the N. T., for which see Act 3:13<\/span> ; Joh 7:45<\/span> . Comp. Winer, p. 148 [E. T. p. 196]; Buttmann, p. 91. Heydenreich and Wiesinger are wrong in referring it to <\/em><\/strong> ; for, on the one hand, this would involve the wrong conception that justification is a work of the Spirit; and, on the other hand, there is no mention in the N. T. of a <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/p>\n <\/em><\/strong><\/p>\n <\/em><\/strong> <\/em><\/strong> points us back to <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ; Chrysostom: <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/p>\n <\/em><\/strong><\/p>\n <\/em><\/strong> <\/em><\/strong> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n