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Selected Verse: Titus 2:10 - Strong Concordance

Verse	Translation	Text
Tit 2:10	Strong Concordance	Not [3361] purloining [3557], but [235] shewing [1731] all [3956] good [18] fidelity [4102]; that [2443] they may adorn [2885] the doctrine [1319] of God [2316] our [2257] Saviour [4990] in [1722] all things [3956].
	King James	Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Not purloining--Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Act 5:2-3). showing--manifesting in acts. all--all possible. good--really good; not so in mere appearance (Eph 6:5-6; Col 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [CHRYSOSTOM]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on Ti1 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [THEOPHYLACT]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in Tit 2:11.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Not purloining--Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Act 5:2-3).

showing--manifesting in acts.

all--all possible.

good--really good; not so in mere appearance (Eph 6:5-6; Col 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [CHRYSOSTOM]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on Ti1 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [THEOPHYLACT]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in Tit 2:11.

Notes on the Bible, by Albert Barnes, [1834]
Not purloining - Not to appropriate to themselves what belongs to their masters. The word "purloin" means, literally, to take or carry away for oneself; and would be applied to an approbation to oneself of what pertained to a common stock, or what belonged to one in whose employ we are - as the embezzlement of public funds. Here it means that the servant was not to apply to his own use what belonged to his master; that is, was not to pilfer - a vice to which, as all know, servants, and especially slaves, are particularly exposed; see the word explained in the notes at Act 5:2. But showing all good fidelity - In laboring, and in taking care of the property intrusted to them. That they may adorn the doctrine of God our Saviour in all things - That they may show the fair influence of religion on them, in all respects, making them industrious, honest, kind, and obedient. They were to show that the effect of the religion which they professed was to make them better fitted to discharge the duties of their station in life, however humble; or that its influence on them was desirable in every respect. In this way, they might hope also that the minds of their masters might be reached, and that they might be brought to respect and love the gospel. Hence, learn: (1) that one in the most humble walk of life may so live as to be an ornament to religion, as well as one favored with more advantages. (2) that servants may do much good, by so living as to show to all around them that there is a reality in the gospel, and to lead others to love it. (3) if in this situation of life, it is a duty so to live as to adorn religion, it cannot be less so in more elevated situations. A master should feel the obligation not to be surpassed in religious character by his servant.

Notes on the Bible, by Albert Barnes, [1834]

Not purloining - Not to appropriate to themselves what belongs to their masters. The word "purloin" means, literally, to take or carry away for oneself; and would be applied to an approbation to oneself of what pertained to a common stock, or what belonged to one in whose employ we are - as the embezzlement of public funds. Here it means that the servant was not to apply to his own use what belonged to his master; that is, was not to pilfer - a vice to which, as all know, servants, and especially slaves, are particularly exposed; see the word explained in the notes at Act 5:2.

But showing all good fidelity - In laboring, and in taking care of the property intrusted to them.

That they may adorn the doctrine of God our Saviour in all things - That they may show the fair influence of religion on them, in all respects, making them industrious, honest, kind, and obedient. They were to show that the effect of the religion which they professed was to make them better fitted to discharge the duties of their station in life, however humble; or that its influence on them was desirable in every respect. In this way, they might hope also that the minds of their masters might be reached, and that they might be brought to respect and love the gospel. Hence, learn:

(1) that one in the most humble walk of life may so live as to be an ornament to religion, as well as one favored with more advantages.

(2) that servants may do much good, by so living as to show to all around them that there is a reality in the gospel, and to lead others to love it.

(3) if in this situation of life, it is a duty so to live as to adorn religion, it cannot be less so in more elevated situations. A master should feel the obligation not to be surpassed in religious character by his servant.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Purloining (νοσφιζομένους) Only here and Act 5:2, Act 5:3. lxx, Jos 7:1; 2 Macc. 4:32. Often in Class. From νόσφι apart. The fundamental idea of the word is to put far away from another; to set apart for one's self; hence to purloin and appropriate to one's own use. Purloin is akin to prolong: prolongyn or purlongyn "to put fer awey." Old French porloignier or purloignier. Shewing all good fidelity (πᾶσαν πίστιν ἐνδεικνομένος ἀγαθήν) The phrase N.T.o. This is the only instance in N.T. of ἀγαθός with πίστις. Adorn the doctrine (τὴν διδασκαλίαν κοσμῶσιν) The phrase N.T.o. For κοσμῶσιν adorn, see on Ti1 2:9.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Purloining (νοσφιζομένους)

Only here and Act 5:2, Act 5:3. lxx, Jos 7:1; 2 Macc. 4:32. Often in Class. From νόσφι apart. The fundamental idea of the word is to put far away from another; to set apart for one's self; hence to purloin and appropriate to one's own use. Purloin is akin to prolong: prolongyn or purlongyn "to put fer awey." Old French porloignier or purloignier.

Shewing all good fidelity (πᾶσαν πίστιν ἐνδεικνομένος ἀγαθήν)

The phrase N.T.o. This is the only instance in N.T. of ἀγαθός with πίστις.

Adorn the doctrine (τὴν διδασκαλίαν κοσμῶσιν)

The phrase N.T.o. For κοσμῶσιν adorn, see on Ti1 2:9.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Showing all good fidelity - Soft, obliging faithfulness That they may adorn the doctrine of God our Saviour - More than St. Paul says of kings. How he raises the lowness of his subject! So may they, the lowness of their condition.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Showing all good fidelity - Soft, obliging faithfulness That they may adorn the doctrine of God our Saviour - More than St. Paul says of kings. How he raises the lowness of his subject! So may they, the lowness of their condition.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master's goods. The word signifies, not only stealing but embezzling another's property; keeping back a part of the price of any commodity sold on the master's account. In Act 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master's property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: - Quid domini faciant, audent cum talia Fures? "What may not masters do, when servants (thieves) are so bold?" On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: - - Tun', trium literarum homo, Me vituperas? F-u-r, etiam fur trifurcifer. "Dost thou blame me, thou man of three letters? Thou art a thief, and the most notorious of all knaves." It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Not purloining - Μη νοσφιζομενους· Neither giving away, privately selling, nor in any way wasting, the master's goods. The word signifies, not only stealing but embezzling another's property; keeping back a part of the price of any commodity sold on the master's account. In Act 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Sapphira were guilty. It has been remarked that among the heathens this species of fraud was very frequent; and servants were so noted for purloining and embezzling their master's property that fur, which signifies a thief, was commonly used to signify a servant; hence that verse in Virgil, Eclog. iii. 16: -

Quid domini faciant, audent cum talia Fures?

"What may not masters do, when servants (thieves) are so bold?"

On which Servius remarks: Pro Servo Furem posuit, furta enim specialiter servorum sunt. Sic Plautus de servo, Homo es trium literarum, i.e. fur. "He puts fur, a thief, to signify a servant, because servants are commonly thieves. Thus Plautus, speaking of a servant, says: Thou art a man of three letters, i.e. f-u-r, a thief." And Terence denominates a number of servants, munipulus furum, "a bundle of thieves." Eun. 4, 7, 6. The place in Plautus to which Servius refers is in Aulul., act ii. scene iv. in fine: -

- Tun', trium literarum homo,

Me vituperas? F-u-r, etiam fur trifurcifer.

"Dost thou blame me, thou man of three letters?

Thou art a thief, and the most notorious of all knaves."

It was necessary, therefore, that the apostle should be so very particular in his directions to servants, as they were in general thieves almost by profession.

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