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Selected Verse: Titus 1:15 - King James
| Verse |
Translation |
Text |
| Tit 1:15 |
King James |
Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
all things--external, "are pure" in themselves; the distinction of pure and impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (Tit 1:14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, that is, those purified in heart by faith (Act 15:9; Rom 14:20; Ti1 4:3), all outward things are pure; all are open to, their use. Sin alone touches and defiles the soul (Mat 23:26; Luk 11:41).
nothing pure--either within or without (Rom 14:23).
mind--their mental sense and intelligence.
conscience--their moral consciousness of the conformity or discrepancy between their motives and acts on the one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors opposed in the Pastoral Epistles (Ti1 1:19; Ti1 3:9; Ti1 6:5). |
| Notes on the Bible, by Albert Barnes, [1834] |
Unto the pure all things are pure - See the notes at Rom 14:14, Rom 14:20. There is probably an allusion here to the distinctions made in respect to meats and drinks among the Jews. Some articles of food were regarded as "clean," or allowed to be eaten, and some as "unclean," or forbidden. Paul says that those distinctions ceased under the Christian dispensation, and that to those who had a conscience not easily troubled by nice and delicate questions about ceremonial observances, all kinds of food might be regarded as lawful and proper; compare the notes at Ti1 4:4-5. If a man habitually maintains a good conscience in the sight of God, it will be accepted of him whether he do or do not abstain from certain kinds of food; compare the notes at Col 2:16. This passage, therefore, should not be interpreted as proving that all things are right and lawful for a Christian, or that whatever he may choose to do will be regarded as pure, but as primarily referring to distinctions in food, and meaning that there was no sanctity in eating one kind of food, and no sin in another, but that the mind was equally pure whatever was eaten.
The phrase has a proverbial cast, though I know not that it was so fused. The principle of the declaration is, that a pure mind - a truly pious mind - will not regard the distinctions of food and drink; of festivals, rites, ceremonies, and days, as necessary to be observed in order to promote its purity. The conscience is not to be burdened and enslaved by these things, but is to be controlled only by the moral laws which God has ordained. But there may be a somewhat higher application of the words - that every ordinance of religion, every command of God, every event that occurs in divine Providence, tends to promote the holiness of one who is of pure heart. He can see a sanctifying tendency in everything, and can derive from all that is commanded, and all that occurs, the means of making the heart more holy. While a depraved mind will turn every such thing to a pernicious use, and make it the means of augmenting its malignity and corruption, to the pure mind it will be the means of increasing its confidence in God, and of making itself more holy. To such a mind everything may become a means of grace.
But unto them that are defiled and unbelieving is nothing pure - Everything is made the means of increasing their depravity. No matter what ordinances of religion they observe; what distinctions of meats, or drinks, or days they regard, and what events of Providence occur, all are the occasion of augmented depravity. Such distinctions in food they make the means of fostering their pride and producing self-righteousness; the mercies of God they abuse to pamper their own lusts, and the afflictive events of Divine Providence they make the occasion of murmuring and rebellion. Naturally corrupt at heart, no ordinances of religion, and no events of Providence, make them any better, but all tend to deepen their depravity. A sentiment similar to this is found in the classic writers. Thus Seneca, Epis. 98. Malus animus omnia in malum vertit, etiam quae specie optimi venerunt. So again (de Beneficiis v. 12), (Quemadmodum stomachus morbo vitiatus, et colliques bilem, quoscunque acceperit cibos mutat - ita animus caecus, quicquid fill commiseris, id onus suum et perniciem facited.
But even their mind and conscience is defiled - It is not a mere external defilement - a thing which they so much dread - but a much worse kind of pollution, that which extends to the soul and the conscience. Everything which they do tends to corrupt the inner man more and more, and to make them really more polluted and abominable in the sight of God. The wicked, while they remain impenitent, are constantly becoming worse and worse. They make everything the means of increasing their depravity, and even these things which seem to pertain only to outward observances are made the occasion of the deeper corruption of the heart. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Unto the pure (τοῖς καθαροῖς)
The pure in heart and conscience. See Ti2 1:3.
All things are pure
Comp. Ti1 4:4, Ti1 4:5; Act 10:15; Mar 7:15, Mar 7:18, Mar 7:19; Co1 10:26, Co1 10:30; Rom 14:20. The aphorism is suggested by the commandments of men, Tit 1:14.
Unto them that are defiled (τοῖς μεμιαμμένοις)
Only here in Pastorals. See also Joh 18:28 (note); Heb 12:15; Jde 1:8. Only in Joh 18:28 in a ceremonial sense. Elsewhere of moral pollution.
Nothing is pure
Their moral pollution taints everything with its own quality. The purest things become suggestors and ministers of impurity.
Mind and conscience (ὁ νοῦς καὶ ἡ συνείδησις)
For νοῦς see on Rom 7:23 : for συνείδησις, see on Pe1 3:16. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| To the pure - Those whose hearts are purified by faith this we allow. All things are pure - All kinds of meat; the Mosaic distinction between clean and unclean meats being now taken away. But to the defiled and unbelieving nothing is pure - The apostle joins defiled and unbelieving, to intimate that nothing can be clean without a true faith: for both the understanding and conscience, those leading powers of the soul, are polluted; consequently, so is the man and all he does. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Unto the pure all things are pure - This appears to have been spoken in reference to the Jewish distinctions of clean and unclean meats. To the genuine Christian every kind of meat proper for human nourishment is pure, is lawful, and may be used without scruple. This our Lord had long before decided. See on Luk 11:39-41 (note).
But unto them that are defiled - In their consciences, and unbelieving, απιστοις, unfaithful both to offered and received grace, nothing is pure - they have no part in Christ, and the wrath of God abides upon them. Their mind is contaminated with impure and unholy images and ideas, and their conscience is defiled with the guilt of sins already committed against God. |
5 Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
9 Holding the mystery of the faith in a pure conscience.
19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:
23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.
41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.
26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.
3 Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
9 And put no difference between us and them, purifying their hearts by faith.
14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
5 For it is sanctified by the word of God and prayer.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.
15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;
28 Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.
30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
26 For the earth is the Lord's, and the fulness thereof.
19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?
18 And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him;
15 There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.
15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
5 For it is sanctified by the word of God and prayer.
4 For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:
3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;
39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
40 Ye fools, did not he that made that which is without make that which is within also?
41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.