John Calvin Commentary Titus 2:12

"instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world;" — Titus 2:12 (ASV)

Teaching us that, denying, ungodliness—He now lays down the rule for rightly ordering our lives and how we should begin: namely, by renouncing our former life, of which he enumerates two parts, “ungodliness and worldly desires.”

Under ungodliness, I include not only the superstitions in which they had strayed, but also the irreligious contempt of God that reigns in people until they have been enlightened in the knowledge of the truth. Although they may have some profession of religion, they never fear and reverence God sincerely and honestly; on the contrary, their consciences are useless, so that nothing is further from their thoughts than that they should serve God.

By worldly desires he means all the affections of the flesh, because we look at nothing but the world until the Lord has drawn us to Himself. Meditation on the heavenly life begins with regeneration. Before we have been regenerated, our desires lean toward the world and rest on the world.

That we may live temperately, and righteously, and piously. Just as he formerly mentioned these three when he wished to give a comprehensive summary of the Christian life, so he now makes it consist of these three: “piety,” “righteousness,” and “temperance.”

“Piety” is religion toward God. “Righteousness” concerns our dealings with others. Anyone endowed with both of these lacks nothing for perfect virtue; indeed, in the law of God there is absolute perfection, to which nothing whatever can be added.

But just as the exercises of godliness may be regarded as appendages to the first table of the Law, so “temperance,” which Paul mentions in this passage, aims at nothing else than keeping the Law. As I said before about patience, temperance is added to the former virtues as a seasoning.

Nor does the Apostle contradict himself when at one time he describes patience, and at another time temperance, as the perfection of a holy life. For they are not distinct virtues, since σωφροσύνη (here translated as temperance) includes patience within it.

He adds, in this world, because the Lord has appointed the present life for the trial of our faith. Although the fruit of good actions is not yet visible, the hope of it should be sufficient to stimulate us to do well; and this is what he immediately adds—