Titus 2:12

Titus 2:12 in Multiple Translations

Berean Standard Bible BSB

It instructs us to renounce ungodliness and worldly passions, and to live sensible, upright, and godly lives in the present age,

King James Version KJV

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

American Standard Version ASV

instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world;

Bible in Basic English BBE

Training us so that, turning away from evil and the desires of this world, we may be living wisely and uprightly in the knowledge of God in this present life;

Free Bible Version FBV

It teaches us to reject a godless way of life with the desires of this world. Instead we should live thoughtful, self-controlled lives that are right before God in the present world

Geneva Bible 1599 GNV

And teacheth vs that we should denie vngodlinesse and worldly lusts, and that we should liue soberly and righteously, and godly in this present world,

Young's Literal Translation YLT

teaching us, that denying the impiety and the worldly desires, soberly and righteously and piously we may live in the present age,

World English Bible WEB

instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age;

Noah Webster Bible WBS

Teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and piously, in this present world;

Douay-Rheims 1899 DRV

Instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world,

Translation for Translators T4T

God teaches/tells us [PRS] how to stop doing what he dislikes, and to stop desiring the things that ◄ungodly people/people who habitually do things that do not please God► desire [MTY]. He wants us to control our behavior and to do what is right and to do what pleases him while we live in this present age/time.

Plain English Version PEV

He teaches us to say no to the bad things of this world. He tells us not to live a wild life. He tells us to control ourselves. He tells us to do good things that make him happy.

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Berean Amplified Bible — Titus 2:12

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Titus 2:12 Interlinear (Deep Study)

BIB

GRK παιδευουσα ημας ινα αρνησαμενοι την ασεβειαν και τας κοσμικας επιθυμιας σωφρονως και δικαιως και ευσεβως ζησωμεν εν τω νυν αιωνι

παιδευουσα paideuō G3811 to instruct Verb-PAP-NSF

ημας egō G1473 I/we Pron-1AP

ινα hina G2443 in order that/to Conj

αρνησαμενοι arneomai G720 to deny Verb-ADP-NPM

την ho G3588 the/this/who Art-ASF

ασεβειαν asebeia G763 ungodlinessness Noun-ASF

και kai G2532 and Conj

τας ho G3588 the/this/who Art-APF

κοσμικας kosmikos G2886 earthly Adj-APF

επιθυμιας epithumia G1939 desire Noun-APF

σωφρονως sōphronōs G4996 in self-control Adv

και kai G2532 and Conj

δικαιως dikaiōs G1346 rightly Adv

και kai G2532 and Conj

ευσεβως eusebōs G2153 piously Adv

ζησωμεν zaō G2198 to live Verb-AAS-1P

εν en G1722 in/on/among Prep

τω ho G3588 the/this/who Art-DSM

νυν nun G3568 now Adv

αιωνι aiōn G165 an age: age Noun-DSM

Greek Word Study

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Greek Word Reference — Titus 2:12

παιδευουσα paideuō G3811 "to instruct" Verb-PAP-NSF

This verb means to teach, train, or discipline someone, as seen in Acts 7:22 and 1 Timothy 1:20. It involves educating and correcting others to help them learn and grow. The term is used to describe the process of teaching and guiding others.

Definition: παιδεύω (παίς), [in LXX chiefly for יָסַר ;] __1. as in cl., to train children, hence, generally, to teach, instruct: Act.7:22 22:3, 1Ti.1:20, Tit.2:12. __2. As in LXX (Psa.6:2, Pro.19:18, Wis.3:5, al., and for prob. ex. from π., see MM, xviii), to chasten, correct, chastise: Luk.23:16, 22, 2Ti.2:25, Heb.12:7, 10; of divine chastening, 1Co.11:32, 2Co.6:9, Heb.12:6, Rev.3:19.† SYN.: διδάσκω, q.v (AS)

Usage: Occurs in 13 NT verses. KJV: chasten(-ise), instruct, learn, teach See also: 1 Corinthians 11:32; Hebrews 12:6; Hebrews 12:7.

ημας egō G1473 "I/we" Pron-1AP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

αρνησαμενοι arneomai G720 "to deny" Verb-ADP-NPM

To deny means to say no or reject something, like when Peter denied knowing Jesus in Matthew 26:70. It can also mean to refuse to acknowledge or disown someone, as seen in Acts 3:14 and 2 Timothy 2:12.

Definition: ἀρνέομαι -οῦμαι, depon., [in LXX: Gen.18:15 (כָּחַשׁ pi.), Wis.12:27 16:16 17:10, 4Ma.8:7 4Mac 10:15 * ;] __1. to deny, say no, opposite to είπεῖν: absol., Mat.26:70, Luk.8:45; before ἅτι, 1Jn.2:22; with inf., Heb.11:24 __2. In late Gk. (MM, see word), with accusative of person(s), to deny, refuse to acknowledge, disown: Act.3:14 7:35; Ἰησοῦν, Mat.10:33, 2Ti.2:12, 1Jn.2:22, Ju 4; ἑαυτόν, Luk.9:23, 2Ti.2:13 (prove false to) __3. C. accusative of thing(s) (in cl. to refuse), to deny, abjure: 1Ti.5:8, Tit.2:12, 2Ti.3:5 (cf. ἀπαρνέομαι) (AS)

Usage: Occurs in 28 NT verses. KJV: deny, refuse See also: 1 John 2:22; John 18:27; Hebrews 11:24.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ασεβειαν asebeia G763 "ungodlinessness" Noun-ASF

Ungodliness refers to wickedness or impiety, as seen in Romans 1:18 and 2 Timothy 2:16. It involves actions or attitudes that disregard God's laws and standards.

Definition: ἀσέβεια, -ας, ἡ (ἀσεβής), [in LXX for פֶּשַׁע, רֶשַׁע, etc. ;] ungodliness, impiety: Rom.1:18 11:26, 2Ti.2:16, Tit.2:12; ἔργα ἀσεβείας, ungodly deeds, Ju 15; ἐπιθυηίαι τ. ἀσεβειῶν, desires for ungodly things or deeds, Ju 18 (DB, iv, 532; Cremer, 523; MM, see word).† (AS)

Usage: Occurs in 6 NT verses. KJV: ungodly(-liness) See also: 2 Timothy 2:16; Romans 1:18; Romans 11:26.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κοσμικας kosmikos G2886 "earthly" Adj-APF

The Greek word for earthly means related to the world or universe, and can also mean corrupt or worldly, as seen in Hebrews 9:1 and Titus 2:12.

Definition: κοσμικός, -ή, -όν (κόσμος) __1. pertaining to the world or universe. __2. of this world, earthly. Heb.9:1. __3. In ethical sense, worldly: ἐπιθυμίαι, Tit.2:12.† (AS)

Usage: Occurs in 2 NT verses. KJV: worldly See also: Hebrews 9:1; Titus 2:12.

επιθυμιας epithumia G1939 "desire" Noun-APF

This word means a strong desire or longing, often for something forbidden, as seen in Luke 22:15 and Romans 7:7-8. It can describe a passion or craving that can lead to sin or destruction.

Definition: ἐπιθυμία, -ας, ἡ (έπιθυμέω), [in LXX chiefly for תַּאֲוָה, אָוָה; also for חֶמֶד, etc. ;] desire, longing: Luk.22:15 (see: ἐπιθυμέω), Php.1:23, 1Th.2:17, Rev.18:14; p1., Mrk.4:19; esp. with ref. to forbidden things, desire, lust (Vg., concupiscentia): Rom.7:7-8, Jas.1:14-15, 2Pe.1:4; pl., Gal.5:24, 1Ti.6:9, 2Ti.2:22 4:3, 1Pe.1:14 4:2; πάθος ἐπιθυμίας, 1Th.4:5; ἐ. κακή, Col.3:5; with genitive, μιασμοῦ, 2Pe.2:10 (see Mayor, in l); τ. καρδιῶν, Rom.1:24; τ. κόσμου (aroused by the world), 1Jn.2:17; τ. σώματος, Rom.6:12; τ. ἀπάτης, Eph.4:22 (see ICC, in l); τ. σαρκός, 1Jn.2:16, 2Pe.2:18 (without art.), Gal.5:16; τ. ὀφθαλμῶν, 1Jn.2:16; σαρκικαὶ ἐ., 1Pe.2:11 (cf. 4Ma.1:32); κοσμικαί, Tit.2:12; εἰς ἐπιθυμίας, Rom.13:14; ποιεῖν τὰς ἐ., Jhn.8:44; ὑπακούειν ταῖς ἐ., Rom.6:12; δουλεύειν, ἄγεσθαι, ἐπιθυμίαις, Tit.3:3, 2Ti.3:6; πορεύειθαι ἐν ἐ., 1Pe.4:3; κατά, Ju 16 18, 2Pe.3:3; ἀναστρέφεσθαι ἐν ταῖς ἐ., Eph.2:3.† SYN.: πάθος (which see), ὄρεξις (AS)

Usage: Occurs in 37 NT verses. KJV: concupiscence, desire, lust (after) See also: 1 John 2:16; Ephesians 4:22; 1 Peter 1:14.

σωφρονως sōphronōs G4996 "in self-control" Adv

This word means acting with self-control and moderation. In Titus 2:12, it describes how Christians should live their lives, being sober and prudent.

Definition: σωφρόνως adv., [in LXX: Wis.9:11 * ;] with sound mind, prudently, soberly: Tit.2:12.† (AS)

Usage: Occurs in 1 NT verses. KJV: soberly See also: Titus 2:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δικαιως dikaiōs G1346 "rightly" Adv

To act rightly means to do things in a fair and just way, like living a righteous life as in 1 Corinthians 15:34. It can also mean doing something justly, as in Luke 23:41.

Definition: δικαίως adv. (δίκαιος, which see), [in LXX for צֶדֶק, etc. ;] __1. righteously: 1Co.15:34, 1Th.2:10, Tit.2:12. __2. justly: Luk.23:41, 1Pe.2:23.† (AS)

Usage: Occurs in 5 NT verses. KJV: justly, (to) righteously(-ness) See also: 1 Corinthians 15:34; 1 Thessalonians 2:10; 1 Peter 2:23.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ευσεβως eusebōs G2153 "piously" Adv

To live piously means to live a godly life, as seen in 2 Timothy 3:12. It is about being devoted to God and living according to His will.

Definition: εὐσεβῶς adv., [in LXX: 4Ma.7:21 * ;] piously, religiously: 2Ti.3:12, Tit.2:12.† (AS)

Usage: Occurs in 2 NT verses. KJV: godly See also: 2 Timothy 3:12; Titus 2:12.

ζησωμεν zaō G2198 "to live" Verb-AAS-1P

To live means to have life, either physically or spiritually, as seen in Acts 20:12 and Romans 7:1-3. It can also refer to being alive with Christ, like in Philippians 1:21.

Definition: ζάω, -ῶ, [in LXX chiefly for חיה (most frequently ptcp., ζῶν, inf., ζῆν, for חַי ;] __1. prop., to live, be alive (see Syn., see word βίος; in cl. usually of animal life, but sometimes of plants, as Arist., Eth. N, i, 7, 12): Act.20:12, Rom.7:1-3, 1Co.7:39, Rev.19:20, al.; ἐν αὐτῷ ζῶμεν, Act.17:28; ἐμοὶ τὸ ζῆν Χριστός, Php.1:21; διὰ παντὸς τοῦ ζῆν (M, Pr., 215, 249), Heb.2:15; ὃ δὲ νῦν ζῶ ἐν σαρκί, Gal.2:20; ζῇ ἐν ἐμοὶ Χριστός, Gal.2:20; (ὁ) ζῶν, of God (אֵל חַי and cognate phrases, Jos.3:10, Hos.2:1 (1:10), Isa.37:4, al.; see DCG, ii, 39a), Mat.16:16, Jhn.6:57, Rom.9:26, 1Th.1:9, Heb.3:12, Rev.7:2, al.; in juristic phrase, ζῶ ἐγώ (חַי־אָנִי, Num.14:21, al.), as I live, Rom.14:11; ζῆν ἐπ᾽ ἄρτῳ, Mat.4:4, al.; ἐκ, 1Co.9:14; of coming to life, Mrk.16:[11], Rom.6:10 14:9, 2Co.13:4; opposite to νεκρός, Rev.1:18 2:8; metaphorically, Luk.15:32; ζῆν ἐκ νεκρῶν, Rom.6:13; of the spiritual life of Christians, Luk.10:28, Jhn.5:25, Rom.1:17 8:13; εἰς τ. αἰῶνα, Jhn.6:51, 58; σὺν Χριστῷ, 1Th.5:10; ὄνομα ἔχεις ὅτι ζῇς, Rev.3:1. __2. As sometimes in cl., = βιόω, to live, pass one's life: Luk.2:36, Act.26:5, Rom.7:9, Col.2:20; ἐν πίστει, Gal.2:20; ἐν τ. ἁμαρτίᾳ, Rom.6:2; εὐσεβῶς, 2Ti.3:12; ἀσώτως, Luk.15:13; with dative (cl.), ἑαυτῳ (Field, Notes, 164), Rom.14:7, 2Co.5:15; τ. δικαιοσύνῃ, Luk.20:38, Rom.6:10, 11 Gal.2:19; τ. Χριστῷ, 2Co.5:15; τ. θεῷ, 1Pe.2:24; πνεύματι, Gal.5:25; κατὰ σάρκα, Rom.8:12, 13; __3. Of inanimate things, metaphorically: ὕδωρ ζῶν (i.e. springing water, as opposite to still water), in a spiritual sense, Jhn.4:10, 11 7:38 (DCG, ii, 39f.): ἐλπὶς ζῶσα, 1Pe.1:3; ὁδὸς ζῶσα, Heb.10:20 (cf. ἀνα-, συν-ζάω; Cremer, 270, 721). (AS)

Usage: Occurs in 126 NT verses. KJV: life(-time), (a-)live(-ly), quick See also: 1 Corinthians 7:39; John 4:11; 1 Peter 1:3.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

νυν nun G3568 "now" Adv

Now refers to the present time, as in John 4:18 and Romans 13:11. It's used to emphasize a current situation or action.

Definition: νῦν, adv., [in LXX chiefly for עַתָּה ;] __1. prop., of time, now, i.e. at the present time: as opposite to past, Jhn.4:18, Act.7:52, Rom.13:11, 2Co.7:9, Col.1:24, al.; opposite to fut., Jhn.12:27, Rom.11:31, al.; with art., ὁ (ἡ, τὸ) and subst., the present: Rom.3:26, Gal.4:25, 1Ti.6:17, Tit.2:12, al.; απὸ τοῦ ν. (LXX for מֵעַתָּה), Luk.1:48, Act.18:6, al.; ἄχρι τοῦ ν., Rom.8:22, Php.1:5; ἕως τοῦ ν. (LXX for עַד עַתָּה), Mat.24:21, Mrk.13:19; τὰ ν., as regards the present, Act.5:38; with pret., just now, but now, Mat.26:65, Jhn.11:8 21:10; with fut., now, presently, Jhn.12:31, Act.20:22; so with praes., presently, forthwith, Jhn.12:31 17:13; καὶ ν., Jhn.11:22 17:5, al.; ἀλλὰ ν., Luk.22:36; ἔτι ν., 1Co.3:2; τότε (πότε) . . . ν. (δέ), Rom.6:21 11:30; ν. ἤδη, 1Jn.4:3; ν. οὖν, Act.10:33, al. __2. Of logical sequence (often difficult to disting. from the temporal sense; cf. Lft., Notes, 113f.), now, therefore, now, however, as it is: Luk.11:39; καὶ ν., Act.3:17, 2Th.2:6, 1Jn.2:28; id. before δεῦρο, Act.7:34; ν. δέ, Jhn.8:40 9:41 15:22, 24, 18:36, 1Co.5:11 7:14 12:20, al. (cf. WM, 579.11). (AS)

Usage: Occurs in 139 NT verses. KJV: henceforth, + hereafter, of late, soon, present, this (time) See also: 1 Corinthians 3:2; Hebrews 12:26; 1 Peter 1:12.

αιωνι aiōn G165 "an age: age" Noun-DSM

Refers to an age or a long period of time, as seen in Luke 1:70, describing the past. It can also mean forever or eternity, as in Matthew.

Definition: αἰών, -ῶνος, ὁ, [in LXX chiefly for עַד ,עוֹלָם ;] __1. in cl., like Lat. aevum (LS, MM, VGT, see word), a space of time, as, a lifetime, generation, period of history, an indefinitely long period; in NT of an indefinitely long period, an age, eternity, usually with prep. (MM, VGT); __(a) of the past: ἀπ᾽ αἰ. (cf. Heb. מֵעוֹלָם), Luk.1:70; __(b) of the future: εἰς τ. αἰ. (cf. לְעוֹלָם), forever, Mat.21:19; id., with neg., never, Jhn.4:14; more strongly, εἰς τὸν αἰ. τοῦ αἰ., Heb.1:8 (LXX); εἰς τοὺς αἰ., Mat.6:13; εἰς τοὺς αἰ. τῶν αἰ. (cf. Isa.45:17, עַד־עוֹלְמֵי עַד), Rom.16:27, LT; cf. also Eph.3:21, 2Pe.3:18, Ju 25, Rev.14:11. __2. οἱ αἰ., the worlds, the universe, "the sum of the periods of time, including all that is manifested in them": He :12 11:3 (cf. 1Ti.1:17, where τῶν αἰ. are prob. "the ages or world-periods which when summed up make eternity". __3. the present age (Heb. הָעוֹלָם הַזֶּה): ὁ αἰ., Mat.13:22; ὁ αἰ. οὗτος, Mat.12:32; ὁ νῦν αἰ., 1Ti.6:17; ὁ ἐνεστὼς αἰ., Gal.1:4; similarly, of the time after Christ's second coming (הָעוֹלָם הַבָּא), ὁ αἰ. ἐκεῖνος, Luk.20:35; ὁ αἰ. μέλλων, Mat.12:32; ὁ αἰ. ὁ ἐρχόμενος, Mrk.10:30. SYN.: κόσμος, the ordered universe, the scheme of material things; οἰκουμένη, the inhabited earth; in contrast with both of which αἰ. is the world under aspects of time (cf. Westc. on Heb.1:2; Tr., Syn., §lix; Thayer, see word, αἰ.; Cremer, 74, 620; MM, VGT). (AS)

Usage: Occurs in 101 NT verses. KJV: age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end) See also: 1 Corinthians 1:20; John 8:35; 1 Peter 1:23.

Study Notes — Titus 2:12

Show Verse Quote Highlights

Context
Cross References
Titus 2:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Titus 2:12
Jamieson-Fausset-Brown on Titus 2:12
Matthew Poole's Commentary on Titus 2:12
Trapp's Commentary on Titus 2:12
Ellicott's Commentary on Titus 2:12
Adam Clarke's Commentary on Titus 2:12
Cambridge Bible on Titus 2:12
Barnes' Notes on Titus 2:12
Whedon's Commentary on Titus 2:12
Sermons on Titus 2:12

Context — God’s Grace Brings Salvation

10not stealing from them, but showing all good faith, so that in every respect they will adorn the teaching about God our Savior. 11For the grace of God has appeared, bringing salvation to everyone.

12It instructs us to renounce ungodliness and worldly passions, and to live sensible, upright, and godly lives in the present age,

13as we await the blessed hope and glorious appearance of our great God and Savior Jesus Christ. 14He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds.

Cross References

	Reference	Text (BSB)
1	Ezekiel 36:27	And I will put My Spirit within you and cause you to walk in My statutes and to carefully observe My ordinances.
2	Matthew 16:24	Then Jesus told His disciples, “If anyone wants to come after Me, he must deny himself and take up his cross and follow Me.
3	Romans 6:19	I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness.
4	Psalms 4:3	Know that the LORD has set apart the godly for Himself; the LORD hears when I call to Him.
5	2 Peter 2:9	if all this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment.
6	Ephesians 4:22–25	to put off your former way of life, your old self, which is being corrupted by its deceitful desires; to be renewed in the spirit of your minds; and to put on the new self, created to be like God in true righteousness and holiness. Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another.
7	1 John 2:6	Whoever claims to abide in Him must walk as Jesus walked.
8	2 Peter 1:4–8	Through these He has given us His precious and magnificent promises, so that through them you may become partakers of the divine nature, now that you have escaped the corruption in the world caused by evil desires. For this very reason, make every effort to add to your faith virtue; and to virtue, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities and continue to grow in them, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.
9	Isaiah 55:6–7	Seek the LORD while He may be found; call on Him while He is near. Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon.
10	2 Timothy 3:12	Indeed, all who desire to live godly lives in Christ Jesus will be persecuted,

Titus 2:12 Summary

This verse is telling us that as followers of Jesus, we should turn away from things that are not pleasing to God and instead live in a way that is wise, good, and honoring to Him. This means being intentional about the choices we make and the company we keep, as encouraged in Psalm 119:9. By trusting in God's power and following His teachings, we can live a life that is sensible, upright, and godly, even in a world that often opposes these values (1 John 2:15-17).

Frequently Asked Questions

What does it mean to renounce ungodliness and worldly passions?

To renounce ungodliness and worldly passions means to turn away from sinful behaviors and desires that are contrary to God's will, as seen in Romans 12:2, and instead seek to live a life that honors Him.

What does it mean to live sensible, upright, and godly lives?

Living sensible, upright, and godly lives means to live with wisdom, integrity, and a deep reverence for God, as described in Proverbs 10:9 and Matthew 5:16, in every aspect of our lives.

How can we apply this verse in our daily lives?

We can apply this verse by intentionally choosing to reject sinful influences and instead seeking to live a life that is pleasing to God, as encouraged in Colossians 3:2, and by trusting in His power to help us do so.

Is this verse only for believers?

While this verse is specifically addressing believers, its principles can be applied by anyone seeking to live a life that is honoring to God, as seen in Genesis 5:22, where Enoch walked with God.

Reflection Questions

In what ways am I currently renouncing ungodliness and worldly passions in my own life, and where can I improve?
What are some practical steps I can take to live a more sensible, upright, and godly life in the present age?
How can I balance the desire to live a godly life with the pressures and temptations of the world around me?
What role does the grace of God play in my ability to live a life that is pleasing to Him, as mentioned in Titus 2:11?

Gill's Exposition on Titus 2:12

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

Jamieson-Fausset-Brown on Titus 2:12

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Teaching , [ paideuousa (G3811)] - 'disciplining us.' Grace is

Matthew Poole's Commentary on Titus 2:12

Teaching us that, denying ungodliness; all atheism or false religion, living without regard to any Divine Being, or according to our own erroneous and superstitious conceits and opinions of him. And worldly lusts; and such inclinations, and unlawful desires, and lustings after secular things, as are commonly found in men of the world. We should live soberly; we should live, with respect to ourselves, in a just government of our affections and passions. Righteously; and with respect to others, giving to every one their due. And godly; and with respect to God, piously discharging the duties and paying the homage we owe unto him. In this present world; so long as we live in this world, where we have temptations to the contrary.

Trapp's Commentary on Titus 2:12

12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Ver. 12. Denying ungodliness] Every gospel truth strikes at some sin, and thereby may be discerned. Soberly, righteously, and godly] This is the Christian man’ s motto, his symbol, and the sum of his whole duty. " Haec tria perpetuo meditare adverbia Pauli: Haec tria sint vitae regula sancta tuae." The Egyptians when they praised their deceased friends, were wont to commend them for these three things, their godliness, righteousness, and temperance. (Diod. Sicul.)

Ellicott's Commentary on Titus 2:12

(12) Teaching us.—Literally, disciplining us; educating us by life’s sad experiences. God’s grace is in truth a stern discipline of self-denial and training for higher things. Denying ungodliness and worldly lusts.—More accurately, to the intent that, having denied, &c. The object of the loving discipline of our Father in heaven is that we, having done with those things in life which are offensive or dishonourable to God, having put aside as worthless all inordinate desires for the things of this world—all those things which exclusively belong to this life and have nothing to do with the life to come—having denied all this, that we should live as righteous men the remainder of our lives here. We should live soberly, righteously, and godly.—In these three terms the blessed life our Lord would have His own to lead on earth is summed up—to ourselves, to our neighbour, and to our God. The first, “soberly,” to ourselves—wisely and temperately, keeping ever a mastery over our passions; the second, “righteously”—justly and honourably, having due regard to our duty towards our neighbour; the third, “godly”—piously, ever remembering to live as in the presence of the Eternal. In this present world.—Or, in the present course of things. The Apostle adds these words to his summary of the life Christians should lead, to remind them that the present world was but a transitory, passing scene after all, and that there was another and a different “course of things” at hand; and this leads him on to another point. The manifestation of the “grace of God,” in the first coming of the Lord in humiliation (Titus 2:11), teaches us to live our lives in expectation of the second manifestation of His glory in His second coming in power (Titus 2:13). We must—in this great passage contained in Titus 2:11-14—bear in mind that there is a two-fold epiphany spoken of: the one, the manifestation of the “grace of God”—that is past (it was the first coming and the earthly life of Christ); the other, the manifestation of the “glory of God”—that is to come. It will be shown in the second advent when the Lord comes in glory with His holy-angels; and the first epiphany (manifestation) in humiliation is an ever-present reminder to us to live in continued expectation of the second in glory.

Adam Clarke's Commentary on Titus 2:12

Verse 12. Teaching us, that, denying, c.] 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 neighbour, and to ourselves. 1. We are to live soberly in respect to ourselves. 2. Righteously in respect to our neighbour. And 3. Godly, or piously, in respect to our Maker.

Cambridge Bible on Titus 2:12

12. teaching us that] Rather, ‘training us’; and the present participle implies a continued training, putting us under discipline; this form of the word is explained on 1 Timothy 1:20. The comma should be before ‘that,’ which has its proper meaning in order that. This ‘training,’ ‘discipline,’ ‘education,’ is through the means of grace. ‘The moral aim of the disciplining in question is expressed first in the negative then in the positive form.’ Fairbairn.denying ungodliness and worldly lusts] Better, having renounced, though R.V. keeps ‘denying’, and Alford urges that the aorist participle and aorist verb cover the same extent, the whole life. This no doubt is a thoroughly correct use of the participle, but not a necessary use; and the position of the participle at the very beginning and the verb at the end of the clause suggests rather the other equally legitimate use of the participle, to express the priority of the renunciation. So ‘I renounce the devil, the world, the flesh’ is the first act in the first of the ‘means of grace,’ holy baptism.ungodliness] The opposite of ‘godliness,’ see notes 1 Timothy 1:9; 1 Timothy 2:2. Our present word and its connexions occur three times in the Pastoral Epistles, three times in St Peter, three times in St Jude; otherwise only in Ep. to Romans.worldly lusts] The adjective ‘worldly’ is only used once besides in N.T., in Hebrews 9:1, of the sanctuary in the wilderness, ‘a sanctuary of the world.’ Here the phrase covers the ground of 1 John 2:16-17, where see Bp Westcott’s full note. ‘The desire of things earthly as ends in themselves comes from the world and is bounded by the world. It is therefore incompatible with the love of the Father.… In themselves all finite objects, “the things that are in the world,” are “of the Father.” It is the false view of them which makes them idols.… The three false tendencies which S. John marks cover the whole ground of “worldliness,” the desire to set up the creature as an end.’ This word ‘worldly’ occurs in the Apostolical Constitutions, vii. 1, ‘abstain from fleshly and worldly lusts,’ apparently combining this passage and 1 Peter 2:11, though its original, The Teaching of the Twelve Apostles, has ‘fleshly and bodily,’ 1.4.we should live soberly, righteously, and godly] The clause is adopted to describe a true Christian life in the Pr.-Bk. ‘General Confession’ and ‘Baptismal Service for Adults.’ See above and Titus 2:11. Bp Ellicott rightly; ‘Christian duties under three aspects, to ourselves, to others, and to God; but not to be too much narrowed, though the order and the meanings point to this;’ and see notes on 1 Timothy 2:9; Titus 1:8.this present world] See note on 1 Timothy 6:17.

Barnes' Notes on Titus 2:12

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.

Whedon's Commentary on Titus 2:12

12. Teaching us—That is, educating us to the holy model which Paul has been describing, (1-10,) and which he sums up in the closing part of this verse. That—In order that.

Sermons on Titus 2:12

	Sermon	Description
	Christ Came to Make Men Holy by Leonard Ravenhill	In this sermon, the preacher emphasizes the importance of Christians being salt and light in the world. He compares the idea of gathering all the street lights and putting them in
	An Alarm to the Unconverted 1 of 5 by Joseph Alleine	In this sermon, the preacher emphasizes the transformation that occurs in a person's heart when they become a true follower of Christ. The sermon highlights the change in desires a
	Careless Ease by Steve Gallagher	This sermon emphasizes the need for Christians to deny themselves and resist the temptations of indulgence and self-gratification that the enemy uses to distract and weaken believe
	A Description of God's Preachers Ii by Rolfe Barnard	In this sermon, the preacher emphasizes the importance of being born again and saved by the grace of God. He urges listeners to enter through the straight gate and walk on the narr
	(Revelations of the Gospel) 3. a Revelation of My Responsibility and God's Grace by Jason Robinson	Jason Robinson emphasizes the importance of understanding the complete Gospel amidst the confusion of various interpretations in a post-Christian society. He outlines sixteen essen
	Studies in Titus - Part 2 by Paris Reidhead	In this sermon, a young preacher delivers a sermon on the topic of death and judgment. Despite not having much material, he repeatedly emphasizes his main text, which states that i
	Beware of Leaven by Phil Beach Jr.	Phil Beach Jr. warns against the spiritual dangers of leaven, emphasizing the need for vigilance in our hearts and homes. He highlights the importance of recognizing the leaven tha