Exegetical and Hermeneutical Commentary of Titus 2:1
But speak thou the things which become sound doctrine:
1. sound doctrine ] See on Tit 1:9, 1Ti 1:10.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. What standard of holy living is to be maintained; first, for elder men and women
After these instructions to Titus for the appointment of presbyters and the repression of false teachers in chap. 1, St Paul proceeds to lay down for him the standard of Christian life ( Tit 2:1), in old men ( Tit 2:2), old women ( Tit 2:3), young women ( Tit 2:4-5), young men, including Titus himself ( Tit 2:6-8), slaves ( Tit 2:9-10); based on the gifts of God’s grace in Christ and the hope of God’s glory ( Tit 2:11-14); this standard to be authoritatively maintained ( Tit 2:15).
Fuente: The Cambridge Bible for Schools and Colleges
But speak thou – In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred office. Here he gives him special instructions in regard to his own preaching. The things which become sound doctrine. To wit, those which he proceeds immediately to specify. On the phrase sound doctrine, see the notes at 1Ti 1:10; compare 2Ti 4:3.
Fuente: Albert Barnes’ Notes on the Bible
Tit 2:1
But speak thou the things which become sound doctrine
Connexion with previous chapter: on the true pastor in contrast with the false
Titus duty is laid down by way of opposition, and knit to the former matter and chapter by the conjunction, But teach thou.
As if he had said, Although the false teachers whom I have described dote upon dreams, and feed their hearers with fancies and doctrines of men, to the corrupting and poisoning of souls, and turning men away from the truth, thou must be utterly unlike them in thy preaching; they speak pleasing things, but thou must speak profitable; they, by despising the simplicity of the gospel, fall not only into dangerous errors which they broach, but into loose and idle discourses which bring diseases upon the soul; but thou, on the contrary, must plainly and familiarly discover unto all estates of men and women their estates and duties, that thereby they may be brought to soundness; they cannot but speak and teach as they are; but let them trifle as they will, and live as they list, thou hast betaken thee to another service than that of man, and must carry thy ministry as becometh a sound teacher of the truth, which is according to godliness. (T. Taylor, D. D.)
Lessons for ministers
I. No Christian minister nor man must be so shaken at the ungodly courses of others in their rank as that they either give over or give back from their uprightness in their duties, for Titus, although he might seem to be cried down by the general voice of false and pompous teachers, yet must he not be silent; and though he might be troubled and opposed, yet must he not be timorous or sluggish; and though his doctrine was not received nor obeyed, yet he must not be weary of tendering and teaching it; yea, be it that the world would rather applaud mockers and time servers, yet must not he discontentedly with Jonas turn another way, but look unto his own duty in serving God, his Church, and mens salvations. Let others stand or fall to their own masters, it is safe for every man so to lay his counters as that his Master may find him doing, yea, well-doing.
II. The scope of every minister in his teaching must be to feed the people of God with wholesome doctrine, such as may bring the souls of men to health and soundness. For
1. If the common talk of Christians must be edifying, ministering grace, bring sweetness to the soul, and health to the bones; if it be required of every righteous man that his lips should feed many, nay, more, if the law of grace must sit under the lips of every virtuous woman, much more must the ministers, whose office in peculiar bindeth him to be a pastor or feeder, and that according to Gods own heart, he having for this purpose received his calling, gifts, and approbation of God.
2. Otherwise he perverteth the whole course of his life and calling, and is no better than those false apostles who, turning themselves from sound teaching to unfruitful discourses, called vain jangling, are said to rove and err from the right aim, like unskilful darters or shooters. (T. Taylor, D. D.)
Sound doctrine
I. We have only to look at the remaining part of this chapter to learn what paul means by sound doctrine. In this first verse he states the subject generally, and then branches it out into its various parts. Through the subsequent verses he directs Titus to explain to his flock the duties of their several stations, and to enforce these duties from motives suggested by the gospel. He was to exhort the aged and the young, masters and servants, male and female, to acquit themselves of every obligation which their situations imposed, and thus adorn the doctrines of God their Saviour. The performance of all their duties as Christians forms the perfection of holiness.
1. The apostle Paul says (Tit 3:8), This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. The same apostle in another place, distinguishing between true and false professors, says, For many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things but our conversation is in heaven, from whence, also, we look for the Saviour, the Lord Jesus Christ. We are His workmanship, created in Christ unto good works, which God hath before ordained, that we should walk in them. The whole of the sixth chapter of the Epistle to the Romans is written to show that the true end of the doctrine of grace is to sanctify men. But to mention particularly all the passages which oblige us to holiness would be to recapitulate almost all the Bible; the whole book enforces obedience to the precepts of our Divine Master. It is sufficient to recollect His own words, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Herein is My Father glorified, that ye bear much fruit. The religion of Christ, which is intended to bring us into communion with God, brings us first to holiness, without which this communion is not to be attained. Believers are temples of the Holy Ghost; but, while we live in sin, can the Spirit of God dwell in us? Can He dwell in a man without producing the effects of His power and of His grace? Can He possess the heart, and yet leave the affections enslaved to sin?
2. From the tendency of its doctrines, considered as motives to action, the same thing is evident. There is no discrepancy betwixt the various parts of the gospel. While it inculcates purity and holiness of life, it affords us the most powerful motives to live soberly, righteously, and godly. Do we examine its precepts and rules of conduct? These give us an idea of holiness in a manner at once lively and impressive. Do we consider the manner in which the nature of vice is represented? Its miseries are described so fully and so well that we cannot but hold it in abhorrence; everywhere the Bible abounds with reasons most powerfully enforcing the necessary practice of a good life; all its mysteries point to this; all its doctrines are as strong bonds to hind our hearts to the obedience of faith–they are so many weapons of war, mighty through God to cast down imaginations and every high thing–to bring into captivity every thought to the obedience of Christ. The gospel consecrates to holy uses even what the light of nature teaches us, as, that God is our Creator, who, at the beginning, called us into existence; that He is our Preserver, who, by a perpetual influence, supports us–that it is His providence that watches over the whole universe–particularly guards us, and furnishes us with whatever His goodness and wisdom judge needful for us. What can more forcibly incline us to the practice of obedience than these important truths, if well considered? Since God is our Creator, who gave us life, ought we not to devote that life to Him? Be it ours to view the mercies of God aright, and acknowledge that they all demand holiness unto the Lord. But these motives to holiness, however great and powerful, are as nothing compared with those which the gospel does net take from the light of reason, but from revelation. These latter motives, comprehended in Christ and His economy, are such as must affect every soul which is not dead in sin and insensible to every right impression. That the Almighty, after all our crimes, should be reconciled to us; that He should give His Son–give Him to be made man–to be our brother–our example; that He should give Him to die for us the most ignominious and cruel death; is not this love and mercy worthy of eternal praise? Are not these the strongest inducements to be holy in all manner of conversation? Who shall be found so ungrateful as to be capable of sinning against a God so merciful–of counting the blood of such a covenant an unholy thing?
II. Let us next consider the manner in which sound doctrine is to be spoken. The view of the Christian revelation already given is a sufficient reply to allegations against the two common modes of preaching. Some complain that the explanation and enforcement of precepts is not preaching Jesus Christ, while others complain that doctrines are stated and enlarged upon which have no relation to practice. While we preach Christ crucified, or exhort to virtuous conduct, let none say that we overlook the end of revelation, for each part, properly stated, does, in the most explicit manner, promote the end of the gospel the sanctification of believers. Let it be remembered, then, that whether a minister enforces a precept or explains a doctrine, he is bringing that precept or that doctrine to take its share in the grand design of the whole–the salvation of mankind; and that, in choosing either as the subject of discourse, he does not lose sight of what the gospel constantly keeps in view–that men who would inherit the kingdom which cannot be moved must serve God acceptably with reverence and godly fear.
III. We next consider with what mind and in what manner this sound doctrine is to be heard. Though the preacher speak never so wisely, if the hearers neglect the means of instruction, his labour must be vain. Give attendance to reading, to exhortation, to doctrine, to prayer. You ought to hear with serious attention, having repaired to the house of God with holy awe, having composed your spirits by prayer, lay aside each low and earthly thought, and earnestly devote your minds to learn the things that are profitable unto salvation. You must hear with meekness. Come to the house of God with modest and tractable dispositions, bring along with you the persuasion that you need frequently to be reminded of your duty. They only, who in good and honest hearts receive the Word, keep it, and bring forth fruit. You must hear with particular application. When you hear a vice reproved of which your conscience accuses you, apply the reproof to yourselves, O my soul, thou art the man. Let the instructions which you hear be carefully laid up in your hearts, and reduced to practice in your lives. You must be doers of the Word and not hearers only. Religion is not an empty amusement or an airy speculation; it is the science of holiness, a practical art, a guide and director of human life. Make your prayer before the Lord your God, that you may understand His truth; God alone can seal the instructions you may receive. Whoever may plant, it is God that giveth the increase. Ask, in faith, wisdom from above, and God, who giveth to all men liberally and upbraideth not, will give it you. (L. Adamson, D. D.)
The ministers directory
I. He should be a preacher. Speak.
II. He should be himself. Thou.
III. He should be a student. Sound doctrine.
IV. He should be practical. The things which become. (F. Wagstaff.)
Lessons for hearers
Hearers are hence taught sundry duties. As
1. To desire only this wholesome food that their souls may be well liking, laying aside their itching ears, which hunt after novelties, for the ministry is not appointed to beat the ear as music, but to sink into the soul as the food and medicine of it, by becoming the means and rule of life. Athenian hearing is the cause of Athenian preaching, and the diseases running upon such hearers showeth the curse of God on them, who with contempt of the manna from heaven, with the onions, garlic, and flesh of Egypt; these things they have upon their desire, and with them more than they desire, for they rot even between their teeth.
2. To receive the wholesome doctrine, as for the body we receive wholesome food what soever it be, or from whomsoever; let it be bitter sometimes, or seem too salt, yet if it be wholesome hunger findeth it savoury; no man but will strive to receive a bitter potion to restore his body out of any weakness to soundness; and yet who is it that will suffer a wholesome reproof to the recovery of soundness to the soul? and others stand so much upon toothsomeness of their meat, and must know their cooks so well, that before they can be resolved in these two, the plausibleness of the doctrine and the friendliness of the person, their souls are well nigh starved to death. Hence is it that we hear so many complaints. Oh, saith one, be seeketh not the goodwill of his hearers, nor casteth to please them; he is of a tart and bitter spirit; he seeketh to wound and gall, but he healeth nor suppleth not. But what preacheth he, whether any errors or the pure doctrine of God? No, say they, we cannot except against his doctrine. True, for they never trouble themselves so far as to examine it by the Word or themselves by it. But then, say I, is it the Word of God thou hearest, and the truth by thine own confession? Why dost thou then not tremble at that Word?
3. Hearers must hold wholesome doctrine when they have received it (2Ti 3:14). Continue in the things thou hast received; buy the truth, but sell it not, and bind it fast upon their hearts. And good reason, for if the meat be never so wholesome, if the stomach of the soul keep it not, but it slip the memory, and is not by meditation digested, the soul is as surely diseased as is the body when no sustenance will stay to strengthen it.
4. Hearers must so desire, receive, and hold this wholesome food, as they may grow by it, showing by their thriving in grace that they have wholesome meat (Psa 109:4), for as in the body, if meat, when it is digested, send not virtue whereby the operation of it appeareth in all the parts, the body is diseased, some obstruction or opilation hindereth the work of it, so is the soul obstructed with the itching ear, covetous thoughts, hardness of heart, formal worship, all which keep the soul barren and empty of grace, yea, lean and ill-looking in the eyes of God. Seeing, therefore, the Lord hath spread His table for us, and liberally furnished it with store of this wholesome food, let it appear in our souls, by our strength to labour in Christian duties to which we are called, to overcome the temptations unto sin, to carry our victory in our strife against our own lusts. (T. Taylor, D. D.)
Genuine morality
I. Genuine morality legislates alike for all mankind.
1. Age.
2. Sex.
3. Relationship.
II. Genuine morality reaches to the springs of the heart.
III. Genuine morality is the grand purpose of gospel teaching. (D. Thomas, D. D.)
Healthy teaching
Sound teaching, according to Paul, is not teaching that has the conventional ring, not teaching that is divested of all freshness, originality, and stimulating force, but whatever goes to make moral fibre, whatever tends to build up strong men and women, whatever brings a healthy colour to the cheek, and gives life a true zest.
I. It is the healthy mind alone that can impart healthy teaching. A healthy mind is a free and untrammeled mind; a mind that plays freely around all questions, and forms its own unbiassed conclusions. A mind that has the clear vision of health, a mind that has the keen appetite of health, a mind that has the unvitiated palate of health, a mind that has the hardy courage of health, a mind that takes the world as it finds it. An independent mind, a mind that makes its own observations, draws its own inferences, is not a mere servile echo of other minds.
II. Healthy teaching is that which is healthful in its effects. Bad food cannot build up a robust frame. I will imagine that a mother has a puling, pining infant to rear. There is a question between divers kinds of diet. One authority says: You ought to use mine, because it has the correct label on it, and is done up in the proper regulation tins. But the mother says: I have tried it, and the child starved upon it. But it has all the requisite chemical constituents in their due proportions. It must have been the native perversity of the child which prevented its thriving. It is the recognised thing, endorsed and recommended by the entire faculty. I cannot help that, says the mother; labels or no labels, tins or no tins, faculty or no faculty, all I know is that I have tried that food, and that if I had gone on with it, my child would have been dead by this time. And then she is induced, by some old wife, perhaps, to try another preparation, natural and simple, nobodys patent, with no label or endorsement whatever. But, lo, and behold! the child grows fat and plump, the hue of health comes gradually to its cheeks, and it weighs heavier every day! But this is not an accredited compound. The great authorities on diet have not prescribed it. It cannot be wholesome. Once more the mother retorts: No matter. My child is alive and well. Now, that is the true test to apply to religious teaching. What sort of men and women does it make? Sound doctrine is that which produces a healthy, spiritual life, which builds up character. (J. Halsey.)
Wholesome doctrine must be applied to the several ages and conditions of men
Every faithful minister must fit and apply his doctrine to the several ages, conditions, and occasions of his people, that every man and woman, young and old, superior and inferior, may know not only what is lawful, but what is most expedient and beseeming our age, place, and condition of life. It is true that all virtues in general are commanded, as all vices in general are forbidden, to all persons, of what sex or estate soever; yet there be some special virtues which are more shining ornaments in some age and condition than others, as in young men staidness and discretion are special beauties, but are not (if wanting) such blemishes in their years, as in old men, because of their observation and experience. So there be some special vices (though all are to strive against all) which are fouler spots and stains to some ages than to others, and some to which men and women are more subject by reason of their age or sex, as youth to headiness and rashness; old age to testiness, frowardness, covetousness, etc.; women to curiosity, loquacity, etc., against all which the man of God must in special furnish and arm his people, instantly striving to root out such noisome weeds as of their own accord appear out of the earthy hearts of men, as also to plant the contrary graces in their stead. Examples of this practice we meet withal everywhere in the Epistles. Paul, in divers of his Epistles, as to the Colossians, but especially to the Ephesians, describeth in particular the duties of wives, husbands, children, fathers, servants, masters (see Eph 5:6). Peter, in the second and third chapters, is as large in the distinct offices of subjects, wives, husbands, servants. And from this practice the apostle John dissenteth not (1Jn 2:12), where he giveth his reasons why he writeth to fathers, to babes, to old men, and to young men. Besides these examples are sundry weighty reasons to enforce the doctrine.
1. As first, the faithfulness of a wise steward herein appeareth, namely, in distributing to every one of his masters family their own portion of meat in due season (Luk 12:42).
2. To this purpose is the Word fitted, to make every man ready and absolute to every good work; and thus the wisdom of God is made to shine to all eyes, who can behold such a perfect rule of direction in faith and manners.
3. Well knew our apostle, with the other men of God, that general doctrines (though never so wholesome) little prevail, are but cold, and touch not men to the quick, without particular application to their several necessities; till Peter come to say, You have crucified the Lord of glory, we read of no pricking of their hearts. (T. Taylor, D. D.)
Dealing with individuals
Richard Baxter adopted the method of individual dealing with the parishioners of Kidderminster, bringing them to his house and taking them apart one by one. He tells us that, because of it, he had reason to believe that more than a third of the grown up inhabitants of the place were converted to God. The late Mr. Grant of Arndilly was so intent upon this habit of individual intercourse that in three months he had dealt with fifteen hundred souls, while the refrain of all his letters, as Mrs. Gordon says, was always this, Speak a word for Jesus.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER II.
Sundry directions to aged men, 1, 2.
To aged women, 3.
To young women, 4, 5.
To young men, 6.
Directions to Titus, relative to his own conduct, 7, 8.
Directions to servants, 9, 10.
What the Gospel of the grace of God teaches all men, 11, 12.
The glorious prospect held out by it; salvation from all sin,
and final glory, 13-15.
NOTES ON CHAP. II.
Verse 1. But speak thou the things] This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That is, preach those things which agree with that doctrine which is sound, and which tendeth to make others sound in the faith, and in a holy life. Be not thou led by the example of those triflers in preaching, but let the subjects of thy discourse be what may tend to edifying; nor is there any more effectual way to stop the mouths of those fablers. Dagon will fall down before the ark of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. But . . . thouin contrastto the reprobate seducers stigmatized in Tit 1:11;Tit 1:15; Tit 1:16.”He deals more in exhortations, because those intent on uselessquestions needed chiefly to be recalled to the study of a holy, morallife; for nothing so effectually allays men’s wandering curiosity, asthe being brought to recognize those duties in which they ought toexercise themselves” [CALVIN].
speakwithoutrestraint: contrast Tit 1:11,”mouths . . . stopped.”
doctrine“instruction”or “teaching.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But speak thou the things which become sound doctrine. Concerning sound doctrine, and the form of it, [See comments on 2Ti 1:13]. The things which become it are a good life and conversation, the various duties incumbent on professors of religion, according to their different station, age, and sex, which are observed in some following verses; these become the Gospel of Christ, and are ornamental to the doctrine of God our Saviour; and these are to be spoken of by the ministers of Christ, in their proper places, and at proper times; who ought not to be dumb, and keep silence at any time, but especially when there are many unruly and vain talkers: sound doctrine ought to be spoken out openly and publicly, fully and faithfully, with great plainness and evidence, that it may be understood and known by all; and with much certainty, without hesitation, as being, without controversy, undoubted truth; and with all boldness, not fearing men, or seeking to please them; and it should be constantly and continually spoken, in season, and out of season; and care should be taken that it be spoken consistently, and in an uniform manner, that there be no clashing and contradiction; and the duties of religion, which become sound doctrine, should be set in their true light, and proper place, as fruits of the grace of God, and to glorify him; these should be spoken out plainly, frequently insisted upon, and warmly and zealously urged, as being decent things, for the honour of God, the recommending of religion, the good of mankind, and the service of one another: as particularly,
Fuente: John Gill’s Exposition of the Entire Bible
| Relative Duties. | A. D. 66. |
1 But speak thou the things which become sound doctrine: 2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. 3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; 4 That they may teach the young women to be sober, to love their husbands, to love their children, 5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. 6 Young men likewise exhort to be sober minded. 7 In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, 8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. 9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10 Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I. Generally, to a faithful discharge of his own office. His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, “But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life.” Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph. iv. 29), much more must ministers’ preaching be such. Thus the apostle exhorts Titus generally: and then,
II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from v. 2-10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1. To the aged men. By aged men some understand elders by office, including deacons, c. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God’s sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.
2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as 1 Cor. x. 31, Whatever you do, do all to the glory of God. And Phil. iv. 8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers—me diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil’s work, that for it the devil’s name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (1 Cor. xiv. 34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness,Pro 31:1; Pro 31:26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives’ fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.
3. There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach, (1.) To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Prov. ii. 11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. 1Ti 5:13; 1Ti 5:14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (1 Tim. ii. 12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression,Tit 2:13; Tit 2:14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Gen. iii. 16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22; Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ’s authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ’s authority over the church held forth in the husband’s over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col. iii. 18), as comports with the law of Christ, and is for his and the Father’s glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. “What are these the better for this their new religion?” would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Rom. ii. 24, The name of God is blasphemed among the Gentiles through you. “Judge what a God he is,” would they be ready to say, “by these his servants; and what his word, and doctrine, and religion, are by these his followers.” Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.
4. Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.
5. With these instructions to Titus, respecting what he should teach others–the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching. (1.) Here is direction for his conversation: In all things showing thyself a pattern of good works, v. 7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. “Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art.” Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction, (2.) For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned,Tit 2:7; Tit 2:8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. 1 Tim. iv. 16, Take heed to thyself, and to thy doctrine: and, v. 12. of the same chapter, “Let no man despise thy youth, but be thou an example of believers in word–in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee.” In 2 Tim. iii. 10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. 1Th 2:9; 1Th 2:10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are, (3.) The reason both for the strictness of the minister’s life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,
6. The directions respecting servants. Servants must not think that their mean and low state puts them beneath God’s notice or the obligations of his laws–that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.
(1.) The duties themselves are these:–
[1.] To be obedient to their own masters, v. 9. This is the prime duty, that by which they are characterized. Rom. vi. 16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. “If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?” This must be in servants; their will must be subject to their master’s will, and their time and labour at their master’s disposal and command. 1 Pet. ii. 18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,
[2.] To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God’s right, which may in no case be entrenched upon. If his command and the earthly master’s come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant’s obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col. iii. 22-24. In serving the earthly master according to Christ’s will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God’s will, or man’s pleasure is more regarded than his,–when this can content them, that the earthly master is pleased, though God be displeased,–or when more care, or more satisfaction, is taken in man’s being pleased than in God’s, this is sinful man-pleasing, of which all must take heed. Eph. vi. 5-7, “Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;” not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ’s will and for his sake. Christ came not to destroy or prejudice civil order and differences. “Art thou called, being a servant? Care not for it, 1 Cor. vii. 21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord’s freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ’s servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ.” Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.
[3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est–Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.
[4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master’s, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Prov. xxviii. 24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master’s goods, and promote his prosperity and thriving, to his utmost. He that increased not his master’s talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master’s orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man’s, who shall give you that which is your own? Luke xvi. 12. Thus of the duties themselves, to which servants are to be exhorted. Then,
(2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ’s holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants–more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle’s directions to Titus, about the discharge of his office, in reference to several sorts of persons.
Fuente: Matthew Henry’s Whole Bible Commentary
But speak thou ( ). In contrast to these Pharisaic Gnostics in Crete.
Befit (). Old verb to be becoming, seemly. See 1Tim 2:10; Eph 5:3. With dative case .
Sound (). Healthful as in Titus 1:13; Titus 2:2; 1Tim 1:10, common word in the Pastorals.
Fuente: Robertson’s Word Pictures in the New Testament
Speak thou [] . See on Mt 28:18; Joh 8:26. Become [] . Originally, to stand out; be conspicuous. Thus Homer, Od. 8 172 : meta de prepei ajgromenoisin he is conspicuous among those who are assembled. Eurip. Hel. 215; Zeuv prepwn dij aijqerov Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N. T. in the impersonal forms prepon ejstin it is becoming (Mt 3:15); prepei it becometh (Eph 5:3); eprepen it became (Heb 2:10). With a subject nominative, 1Ti 2:10; Heb 7:26.
Fuente: Vincent’s Word Studies in the New Testament
PASTORAL WORK OF A GOOD MINISTER
1) “But speak thou the things. (Su de lalei ha) “But speak thou the things.” Direct address of Paul to Titus, admonishing him to speak up or speak out.
2) “That become sound doctrine.” (ha prepei te hugiainouse didaskalia) “The body of things that become healthy teaching.” Titus was then instructed to use five age and maturity level positions among the congregation members to carry out the teaching of sound doctrine – They were: 1) aged men, 2) aged women, 3) young men, 4) young women, and 5) servants, as follows:
Fuente: Garner-Howes Baptist Commentary
1. But speak thou the things which become sound doctrine He points out the remedy for driving away fables, namely, that Titus should devote himself to edification. He gives the appellation of sound doctrine to that which may instruct men to godliness; for all trifles vanish away, when that which is solid is taught. When he enjoins him to speak those things which agree with “sound doctrine,” it is as if he had said, that Titus must be continually employed in this preaching; for to mention these things once or twice would not be enough. And Paul does not speak of the discourse of a single day; but so long as Titus shall hold the office of pastor, he wishes him to be employed in teaching this doctrine.
“
Sound doctrine” is so called from the effect produced by it; as, on the contrary, he says, that unskillful men dote about questions which do no good. Sound, therefore, means wholesome, that which actually feeds souls. Thus, by a single word, as by a solemn proclamation, he banishes from the Church all speculations which serve rather to promote ostentation than to aid godliness, (238) as he did in both of the Epistles to Timothy.
He makes “sound doctrine” to consist of two parts. The first is that which magnifies the grace of God in Christ, from which we may learn where we ought to seek our salvation; and the second is that by which the life is framed to the fear of God, and inoffensive conduct. Although the former, which includes faith, is far more excellent, and therefore ought to be more zealously inculcated; yet Paul, in writing to Timothy, was not careful about attending to order; for he had to deal with an intelligent man, to whom he would offer an insult, if he dictated to him word by word, as is usually done to apprentices or beginners. Under the person of Titus, indeed, he instructs the whole church of Crete; yet he attends to the rules of propriety, that he may not appear to distrust his prudence. Besides, the reason why he is longer in his exhortations is, that they who gave their whole attention to idle questions — needed especially to be exhorted to the practice of a good and holy life; for nothing is better fitted to restrain the wandering curiosity of men than to know in what duties (239) they ought to be employed.
(238) “Let the doctrine which proceeds from thy mouth be sound. For he expressly uses this word, because it is the means of upholding us in true integrity, that the word of God, which is preached to us, be our spiritual pasture. This will not be perceived at first sight, but such is the fact. And why do we not perceive it? Because we are too sensual and earthly. For when we are in want of food for our body, we are immediately terrified, we become alarmed, we have not a moment of repose, for it touches us nearly. We are sensitive as to this fading life, but we are insensible to all that affects our souls; there is such brutal stupidity that we do not know our wants, though they press heavily upon us. Yet let it be observed that there is nothing but weakness in us, if we are not fed with the doctrine of God. And that is the reason why it is called ‘sound,’ for in this consists the health of our souls. As our bodies are kept in their proper condition by well-regulated nourishment, so our souls are supported by that doctrine which serves not only for nourishment but for medicine. For we are full of vices which are worse than diseases; and therefore our soul must be purged, and we must be healed of them. The method of doing this is, that we profit by the word of God. And so it is not without good reason that Paul gives to it this designation, that it is ‘sound,’ or that it is ‘wholesome.’” — Fr. Ser.
(239) “ En quels devotes et bones oeuvres.” — “In what duties and good works.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Tit. 2:2. That the aged men be sober.As in 1Ti. 3:2-11, the bishops and deacons. Properly the word sober here means not addicted to much wine; then it comes to be applied to the spirit which is not inflamed with passion. Grave.The English word which we want, to translate the original, is one in which the sense of gravity and dignity, and of these as inviting reverence, is combineda word for which, I fear, we may look long without finding (Trench).
Tit. 2:3. In behaviour as becometh holiness.R.V. reverent in demeanour. That they deport themselves fittingly with the reputation they bear for being consecrated characters. Such behaviour will beget reverence and awe. Not given to much wine.R.V. enslaved to. St. Paul evidently did not think much of the veritas in vino. If it loosened the tongue, it was to slander. Teachers of good things.One word in the Greekteachers-of-the-beautiful. It is interesting to note that in the Pastorals, whose design was to call the attention of Christians to the beauty and nobility of perseverance in holiness, this word for the beauty of goodness is often employed.
MAIN HOMILETICS OF THE PARAGRAPH.Tit. 2:1-3
Christianity and Old Age.
I. Christianity teaches what should be the special virtues of aged men (Tit. 2:1-2).Aged men should not refuse to receive instruction from another because he is young, if his teaching is sound and wholesome. Experience teaches the necessity of vigilance; and to be vigilant the aged must be sober. Dignified gravity is becoming in old age. The three gracesfaith, hope, charityare the beauty and glory of old men. Patient endurance is supported by hope; and it is a grace befitting the aged, being the result of a ripened experience gained by victory over many trials. The chief attractions of age are in the future. Winter, says Richter, which strips the leaves from around us, makes us see the distant regions they formerly concealed; so does old age rob us of our enjoyments only to enlarge the prospect of eternity before us.
II. Christianity teaches what should be the special virtues of aged women (Tit. 2:3).Purity is the precious jewel of woman, whether old or young. The deportment of aged women should be in harmony with holiness, as becometh women consecrated to God, and as Christian priestesses. Slander, the besetting sin of some elderly women, and intemperance, the besetting sin of the Cretans and of other women nearer home, should be strictly avoided. A woman enslaved to wine is a she-demon. Aged women should be an example to younger women in the teaching and practice of all that is pure and good. It is impossible to exaggerate the value of the influence of one good woman. Samuel Morleys mother was a woman of rare piety, and the great philanthropist often confessed, I am much what my mother has made me.
III. This teaching should be appropriately enforced.Speak thou the things which become sound doctrine (Tit. 2:1). Sound doctrine is suited to all ages and classes, and should be faithfully inculcated, irrespective of the disparity of years between the teacher and the taught.
Lessons.
1. Christianity has duties suited to every period and relation of life.
2. Christianity is the comfort and ornament of old age.
3. The aged Christian should be an example and encouragement to the young.
GERM NOTES ON THE VERSES
Tit. 2:1. The Preachers Directory.
I. He should be a preacher.
II. He should be himself.
III. He should be a student.
IV. He should be practical.
Tit. 2:2. The Temptations and Duties of old Men.
I. Three sins to be avoided.
1. Indulgence in wine.
2. Irreverence.
3. Folly.
II. Three virtues to be cherished.
1. Stability.
2. Love.
3. Patience.
Tit. 2:3. The Dangers and Duties of Women.
I. Women have dangers peculiar to their age.
II. Women have duties according to their age.
Lessons.
1. True religion is the foundation of home happiness.
2. The secret of domestic prosperity.
3. True religion at home can alone ensure the esteem of those abroad.F. W.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
II. THE CONDUCT OF CHURCH MEMBERS 2:115
1.
OLDER MEN Tit. 2:1-2.
Text 2:1, 2
1 But speak thou the things which befit the sound doctrine: 2 that aged men be temperate, grave, sober-minded, sound in faith, in love, in patience:
Thought Questions 2:1, 2
59.
Evidently a contrast was intended, since the word but is used; what is the contrast? Please think this throughit will be worth your time.
60.
The speaking of Titus in this particular context refers to ordinary conversation. How would Titus fulfill this admonition? Show examples of circumstances in which Titus would fulfill the instructions here given.
61.
In what particulars would some aged men be intemperate?
62.
There are two extremes on either side of this word gravewhat are they?
63.
Show some distinction in the use of the word sober-minded as contrasted or compared with temperate and grave.
64.
Older men are to be sound or healthy in three particularsdiscuss each of them.
Paraphrase 2:1, 2
1 The fables and commandments of men taught by the Judaizers sicken the soul; But do thou inculcate the practices which are suitable to the wholesome doctrine of the gospel:
2 That aged men, who hold sacred offices, be attentive to the behaviour of their people, venerable in their own manners, prudent in their behaviour, spiritually healthy by faith, love, patience.
Comment 2:1, 2
Tit. 2:1. The care of the congregation in its eldership and faith, was the subject of chapter one. The care of individual members of the church, is the subject of chapter two. Paul is concerned about the family. If the family is holy, the whole church will be holy. There are five members of the Christian family before the mind of the apostle. Perhaps we should say there are five classes: aged men, aged women, young married women, young men, and slaves.
In sharp contrast to the disease-spreading talk of the empty-talkers, Titus is to spread in his ordinary conversation, the health-giving word of the faith.
Tit. 2:2. When visiting in the homes; when conversing in the market-place; when helping with a personal probleminstruct the older men in the following attitudes: let them be temperate or moderate. Older men are tempted to lose patience and be carried away with exasperation. Some are prone to other extremes of attitude, Titus is to teach them by word and example to curb these tendencies.
grave: The same qualities to be found in elders and deacons, are here applied to the older men of the congregation, It should be said that all the qualities of character necessary for the elder and deacon, are also to be a part of the Christians conduct, To be grave means to be serious, dignified, or respectable.
sober-minded: This has reference to being sensible, balanced in judgment.
The older men are to be strong and healthy in three areas: (1) in the faith, (2) in the love, (3) in the patience.
Hendrikson wisely suggests that the older men have a threefold obligation: (1) To Godto be sound in their faith, (2) To otherssound in love, (3) Toward trialssound in patience.
Fact Questions 2:1, 2
35.
How are chapters one and two alike, yet different in content and purpose?
36.
But speak thou the things which befit the sound doctrinewhat type of speaking is here involvedi.e., public? private? etc.
37.
Show how the instructions for the aged men are appropriate to their needs,
38.
Discuss the threefold obligation of the aged men.
Fuente: College Press Bible Study Textbook Series
II.
(1) But speak thou the things which become sound doctrine.To introduce a regular organisation and the principle of a central church government into the numerous but scattered Christian congregations in Crete was Titus first work. The second and equally weighty mission the Apostle Paul charged him to execute was the refutation of a school of professed Christian teachers, who were promulgating doctrines at variance with the teaching of St. Paul and his brother Apostles, and were also, by their example and lives, fatally lowering the tone of Christian life. It was to the latter pointthe evil moral influence of these teachersthat the attention of Titus was especially directed. False doctrinal teaching was bringing forth already its sure fruit, in the form of a life utterly unlike the pattern life of the Master. In contrast to this erroneous and misleading teaching, Titus is directed to exhort the varied ages, the different sexes, the bond and the free, to live lives which will bring no dishonour upon their Christian profession. The strictly practical nature of these charges is remarkable. Before touching upon doctrine, he presses home to these various ages and ranks the necessity of a quiet, useful life. The sound doctrine by which Titus was bidden to regulate his teaching is an expression peculiar to these Pastoral Epistles (see Note on 1Ti. 1:10), and stands in clear contrast to the sickly, unhealthy teaching, fanciful and false, of the misleading teachers of Crete.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 2
THE CHRISTIAN CHARACTER ( Tit 2:1-10 ) (1) The Senior Men ( Tit 2:1-2)
2:1-2 You must speak what befits sound teaching. You must charge the senior men to be sober, serious, prudent, healthy in Christian faith and love and fortitude.
This whole chapter deals with what might be called The Christian Character in Action. It takes people by their various ages and stations and lays down what they ought to be within the world. It begins with the senior men.
They must be sober. The word is nephalios ( G3524) , and it literally means sober in contradistinction to given to over-indulgence in wine. The point is that when a man has reached years of seniority, he ought to have teamed what are, and what are not, true pleasures. The senior men should have teamed that the pleasures of self-indulgence cost far more than they are worth.
They must be serious. The word is semnos ( G4586) , and it describes the behaviour which is serious in the right way. It does not describe the demeanour of a person who is a gloomy killjoy, but the conduct of the man who knows that he lives in the light of eternity, and that before so very long he will leave the society of men for the society of God.
They must be prudent. The word is sophron ( G4998) , and it describes the man with the mind which has everything under control. Over the years the senior men must have acquired that cleansing, saving strength of mind which has learned to govern every instinct and passion until each has its proper place and no more.
The three words taken together mean that the senior man must have learned what can only be called the gravity of life. A certain amount of recklessness and of unthinkingness may be pardonable in youth, but the years should bring their wisdom. One of the most tragic sights in life is a man who has learned nothing from them.
Further, there are three great qualities in which the senior man must be healthy.
He must be healthy in faith. If a man lives really close to Christ, the passing of the years and the experiences of life far from taking his faith away will make his faith even stronger. The years must teach us, not to trust God less but to trust him more.
He must be healthy in love. It may well be that the greatest danger of age is that it should drift into censoriousness and fault-finding. Sometimes the years take kindly sympathy away. It is fatally possible for a man to become so settled in his ways that he comes unconsciously to resent all new thoughts and ways. But the years ought to bring, not increasing intolerance but increasing sympathy with the views and mistakes of others.
He must be healthy in fortitude. The years should temper a man like steel, so that he can bear more and more, and emerge more and more the conqueror over life’s troubles.
(2) The Older Women ( Tit 2:3-5)
2:3-5 In the same way you must charge the older women to be in demeanour such as befits those who are engaged in sacred things. You must charge them not to spread slanderous stories, not to be enslaved by over indulgence in wine, to be teachers of fine things, in order that they may train the young women to be devoted to their husbands and their children, to be prudent, to be chaste, to be home-keepers and home-minders, to be kindly, to be obedient to their own husbands, so that no one will have any opportunity to speak evil of the word of God.
It is clear that in the early Church a most honoured and responsible position was given to the older women. E. F. Brown, who was himself a missionary in India and knew much about Anglo-Indian society in the old days, relates a most interesting thing. A friend of his on furlough in England was asked: “What is it you most want in India?” And his surprising answer was: “Grandmothers.” In the old days there were few older women in Anglo-Indian society, because those engaged in the administration of the country almost invariably came to the end of their service and returned to Britain while still fairly young; and the lack of older women was a serious want. E. F. Brown goes on to say: “Old women play a very important part in society–how large a part one does not realize, till one witnesses a social life from which they are almost absent. Kindly grandmothers and sweet charitable old maids are the natural advisers of the young of both sexes.” The older women to whom the years have brought serenity and sympathy and understanding have a part to play in the life of the Church and of the community which is peculiarly their own.
Here the qualities which characterize them are laid down. Their demeanour must be such as befits those who are engaged in sacred things. As has been said: “They must carry into daily life the demeanour of priestesses in a temple.” As Clement of Alexandria had it: “The Christian must live as if all life was a sacred assembly.” It is easy to see what a difference it would make to the peace and fellowship of the Church, if it was always remembered that we are engaged in sacred things. Much of the embittered argument and the touchiness and the intolerance which all too frequently characterize church activities would vanish overnight.
They must not spread slanderous stories. It is a curious trait of human nature that most people would rather repeat and hear a malicious tale than one to someone’s credit. It is no bad resolution to make up our minds to say nothing at all about people if we cannot find anything good to say.
The older women must teach and train the younger. Sometimes it would seem that the only gift experience gives to some is that of pouring cold water on the plans and dreams of others. It is a Christian duty ever to use experience to guide and encourage, and not to daunt and discourage.
(3) The Younger Women ( Tit 2:3-5 Continued)
The younger women are bidden to be devoted to their husbands and their children, to be prudent and chaste, to manage their households well, to be kindly to their servants and to be obedient to their husbands; and the object of such conduct is that no one will be able to speak evil of the word of God.
In this passage there is both something that is temporary and something that is permanent.
In the ancient Greek world the respectable woman lived a completely secluded life. In the house she had her own quarters and seldom left them, not even to sit at meals with the menfolk of the family; and into them came no man except her husband. She never attended any public assemblies or meetings; she seldom appeared on the streets, and, when she did, she never did so alone. In fact it has been said that there was no honourable way in which a Greek woman could make a living. No trade or profession was open to her; and if she tried to earn a living, she was driven to prostitution. If the women of the ancient Church had suddenly burst every limitation which the centuries had imposed upon them, the only result would have been to bring discredit on the Church and cause people to say that Christianity corrupted womanhood. The life laid down here seems narrow and circumscribed, but it is to be read against its background. In that sense this passage is temporary.
But there is also a sense in which it is permanent. It is the simple fact that there is no greater task, responsibility and privilege in this world than to make a home. It may well be that when women are involved in the hundred and one wearing duties which children and a home bring with them, they may say: “If only I could be done with all this, so that I could live a truly religious life.” There is in fact nowhere where a truly religious life can better be lived than within the home. As John Keble had it:
“We need not bid, for cloistered cell,
Our neighbour and our work farewell,
Nor strive to wind ourselves too high
For sinful man beneath the sky;
The trivial round, the common task,
Will furnish all we need to ask–
Room to deny ourselves, a road
To bring us daily nearer God.”
In the last analysis there can be no greater career than that of homemaking. Many a man, who has set his mark upon the world, has been enabled to do so simply because someone at home loved him and tended him. It is infinitely more important that a mother should be at home to put her children to bed and hear them say their prayers than that she should attend all the public and Church meetings in the world.
(4) The Younger Men ( Tit 2:6)
2:6 In the same way urge on the younger men the duty of prudence.
The duty of the younger men is summed up in one sentence, but it is a pregnant one. They are bidden remember the duty of prudence. As we have already seen, the man who is prudent, sophron ( G4998) , has that quality of mind which keeps life safe. He has the security which comes from having all things under control.
The time of youth is necessarily a time of danger.
(i) In youth the blood runs hotter and the passions speak more commandingly. The tide of life runs strongest in youth and it sometimes threatens to sweep a young person away.
(ii) In youth there are more opportunities for going wrong. Young people are thrown into company where temptation can speak with a most compelling voice. Often they have to study or to work away from home and from the influences which would keep them right. He has not yet taken upon himself the responsibility of a home and a family; he has not yet given hostages to fortune; and he does not yet possess the anchors which hold an older person in the right way through a sheer sense of obligation. In youth there are far more opportunities to make shipwreck of life.
(iii) In youth there is often that confidence which comes from lack of experience. In almost every sphere of life a younger person will be more reckless than his elders, for the simple reason that he has not yet discovered all the things which can go wrong. To take a simple example, he will often drive a motor car much faster simply because he has not yet discovered how easily an accident can take place or on how slender a piece of metal the safety of a car depends. He will often shoulder a responsibility in a much more carefree spirit than an older person, because he has not known the difficulties and has not experienced how easily shipwreck may be made. No one can buy experience; that is something for which only the years can pay. There is a risk, as there is a glory, in being young.
For that very reason, the first thing at which any young person must aim is self-mastery. No one can ever serve others until he has mastered himself. “He who rules his spirit is greater than he who takes a city” ( Pro 16:32).
Self-discipline is not among the more glamorous of the virtues, but it is the very stuff of life. When the eagerness of youth is buttressed by the solidity of self-mastery, something really great comes into life.
(5) The Christian Teacher ( Tit 2:7-8)
2:7-8 And all the time you are doing this you must offer yourself as a pattern of fine conduct; and in your teaching you must display absolute purity of motive, dignity, a sound message which no one could condemn, so that your opponent may be turned to shame, because he can find nothing bad to say about us.
If Titus’ teaching is to be effective, it must be backed by the witness of his own life. He is himself to be the demonstration of all that he teaches.
(i) It must be clear that his motives are absolutely pure. The Christian teacher and preacher is always faced with certain temptations. There is always the danger of self-display, the temptation to demonstrate one’s own cleverness and to seek to attract notice to oneself rather than to God’s message. There is always the temptation to power. The teacher, the preacher, the pastor is always confronted with the temptation to be a dictator. Leader he must be, but dictator never. He will find that men can be led, but that they will never be driven. If there is one danger which confronts the Christian teacher and preacher more than another, it is to set before himself the wrong standards of success. It can often happen that the man who has never been heard of outside his own sphere of work is in God’s eyes a far greater success than the man whose name is on every lip.
(ii) He must have dignity. Dignity is not aloofness, or arrogance, or pride; it is the consciousness of having the terrible responsibility of being the ambassador of Christ. Other men may stoop to pettiness; he must be above it. Other men may bear their grudges; he must have no bitterness. Other men may be touchy about their place; he must have a humility which has forgotten that it has a place. Other men may grow irritable or blaze into anger in an argument; he must have a serenity which cannot be provoked. Nothing so injures the cause of Christ as for the leaders of the Church and the pastors of the people to descend to conduct and to words unbefitting an envoy of Christ.
(iii) He must have a sound message. The Christian teacher and preacher must be certain to propagate the truths of the gospel and not his own ideas. There is nothing easier for him than to spend his time on side-issues; he might well have one prayer: “God, give me a sense of proportion.” The central things of the faith will last him a lifetime. As soon as he becomes a propagandist either for his own ideas or for some sectional interest, he ceases to be an effective preacher or teacher of the word of God.
The duty laid on Titus is the tremendous task, not of talking to men about Christ, but of showing him to them. It must be true of him as it was of Chaucer’s saintly parson:
“But Cristes love, and his apostles twelve
He taught, but first he folwed it him-selve.”
The greatest compliment that can be paid a teacher is to say of him: “First he wrought, and then he taught.”
(6) The Christian Workman ( Tit 2:9-10)
2:9-10 Impress upon slaves the duty of obeying their own masters. Urge them to seek to give satisfaction in every task, not to answer back, not to pilfer, but to display all fidelity with hearty good-will, that they may in all things adorn the teaching which God our Saviour gave to them.
In the early Church the problem of the Christian workman was acute. It was one which could operate in two directions.
If the master was a heathen, the responsibility laid upon the servant was heavy indeed, for it was perhaps only through his conduct that the master could ever come to see what Christianity was. It was the task of the workman to show the master what a Christian could be; and that responsibility still lies upon the Christian workman. A large number of people never willingly darken a Church door; a minister of the Church seldom gets a chance to speak to them. How then is Christianity ever to make contact with them? The only possible way is for a fellow workman to show them what Christianity is. There is a famous story of St. Francis. One day he said to one of his young friars: “Let us go down to the village and preach to the people.” So they went. They stopped to talk to this man and to that. They begged a crust at this door and that. Francis stopped to play with the children, and exchanged a greeting with the passers-by. Then they turned to go home. “But father,” said the novice, “when do we preach?” “Preach?” smiled Francis. “Every step we took, every word we spoke, every action we did, has been a sermon.”
There was another side to the problem. If the master was a Christian, a new temptation came into the life of the Christian workman. He might attempt to trade on his Christianity. He might think that, because he was a Christian, special allowances would be made for him. He might expect to “get away” with things because both he and the master were members of the same Church. It is perfectly possible for a man to trade on his Christianity–and there is no worse advertisement for it than a man who does that.
Paul lists the qualities of the Christian workman.
He is obedient. The Christian is never a man who is above taking orders. His Christianity teaches him how to serve. He is efficient. He is determined to give satisfaction. The Christian workman can never put less than his best into any task that is given him to do. He is respectful. He does not think that his Christianity gives him a special right to be undisciplined. Christianity does not obliterate the necessary lines of authority in the world of industry and of commerce. He is honest. Others may stoop to the petty dishonesties of which the world is full. His hands are clean. He is faithful. His master can rely upon his loyalty.
It may well be that the man who takes his Christianity to his work will run into trouble; but, if he sticks to it, he will end by winning the respect of all men.
E. F. Brown tells of a thing which happened in India. “A Christian servant in India was once sent by his master with a verbal message which he knew to be untrue. He refused to deliver it. Though his master was very angry at the time, he respected the servant all the more afterwards and knew that he could always trust him in his own matters.”
The truth is that in the end the world comes to see that the Christian workman is the one most worth having. In one sense, it is hard to be a Christian at our work; in another sense, it is easier than we think, for there is not a master under the sun who is not desperately looking for workmen on whose loyalty and efficiency he can rely.
THE MORAL POWER OF THE INCARNATION ( Tit 2:11-14 ) 2:11-14 For the grace of God, which brings salvation to all men, has appeared, schooling us to renounce godlessness and worldly desires for forbidden things, and to live in this world prudently, justly and reverently, because we expectantly await the realization of our blessed hope–I mean the glorious appearing of our great God and Saviour Jesus Christ, who gave himself for us to redeem us from the power of all lawlessness, and to purify us as a special people for himself, a people eager for all fine works.
There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this does. Its whole stress is the miracle of moral change which Jesus Christ can work.
This miracle is repeatedly here expressed in the most interesting and significant way. Isaiah once exhorted his people: “Cease to do evil; learn to do good” ( Isa 1:16-17). First, there is the negative side of goodness, the giving up of that which is evil and the liberation from that which is low; second, there is its positive side, the acquisition of the shining virtues which mark the Christian life.
First, there is the renunciation of all godlessness and worldly desires. What did Paul mean by worldly desires? Chrysostom said that worldly things are things which do not pass over with us into heaven but are dissolved together with this present world. A man is very short-sighted if he sets all his heart and expends all his labour on things which he must leave behind when he quits this world. But an even simpler interpretation of worldly desires is that they are for things we could not show to God. It is only Christ who can make not only our outward life but also our inward heart fit for God to see.
That was the negative side of the moral power of the incarnation; now comes the positive side. Jesus Christ makes us able to live with the prudence which has everything under perfect control, and which allows no passion or desire more than its proper place; with the justice which enables us to give both to God and to men that which is their due; with the reverence which makes us live in the awareness that this world is nothing other than the temple of God.
The dynamic of this new life is the expectation of the coming of Jesus Christ. When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see. The Christian is the man who is always prepared for the coming of the King of kings.
Finally Paul goes on to sum up what Jesus Christ has done, and once again he does it first negatively and then positively.
Jesus has redeemed us from the power of lawlessness, that power which makes us sin.
Jesus can purify us until we are fit to be the special people of God. The word we have translated special (periousios, G4041) is interesting. It means reserved for; and it was specially used for that part of the spoils of a battle or a campaign which the king who had conquered set apart specially for himself. Through the work of Jesus Christ, the Christian becomes fit to be the special possession of God.
The moral power of the Incarnation is a tremendous thought. Christ not only liberated us from the penalty of past sin; he can enable us to live the perfect life within this world of space and time; and he can so cleanse us that we become fit in the life to come to be the special possession of God.
THE THREEFOLD TASK ( Tit 2:15 ) 2:15 Let these things be the substance of your message. Deal out encouragement and rebuke with all the authority which your royal commission confers upon you. Let no one regard your authority as cheap.
Here Paul succinctly lays before Titus the threefold task of the Christian preacher, teacher and leader.
It is a task of proclamation. There is a message to be proclaimed. There are some things about which argument is not possible and on which discussion is not relevant. There are times when he must say: “Thus saith the Lord.”
It is a task of encouragement. Any preacher who reduces his audience to bleak despair has failed in his task. Men must be convicted of their sin, not that they may feel that their case is hopeless, but that they may be led to the grace which is greater than all their sin.
It is a task of conviction. The eyes of the sinner must be opened to his sin; the mind of the misguided must be led to realize its mistake; the heart of the heedless must be stabbed awake. The Christian message is no opiate to send men to sleep; it is rather the blinding light which shows men themselves as they are and God as he is.
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
Portraiture of the True Christian Laity under True Teaching, Tit 2:1-15.
1. But Marking the contrast between the Christian laity and the gainsayers and their followers in Tit 1:10-16; and a proper continuance of the portraiture of Tit 1:5-9; that portraying the ministry, this the membership in their various classifications. Aged men and aged women, (Tit 2:2-3,) young women and young men, with Titus for their type, (Tit 2:4-8,) are pictured as they should be, not forgetting the servants, (Tit 2:9-10,) all in view of the divine future opened upon us through the dying Christ, Tit 2:11-15.
Speak thou The portraiture is to be drawn by Titus’ teachings. And really Titus is directed to form the entire Cretan Church in its various cities (Tit 1:5) by his teachings; assuming that it will be done through the eldership whom he ordains. Thou in the Greek is doubly emphatic, by position and express insertion; marking a very striking contrast between Titus and the doctrinaries of the last paragraph.
Sound doctrine Healthful teaching.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But you, speak the things which befit the sound doctrine,’
Titus is to ensure that he gives sound teaching which fits in with and is worthy of sound doctrine, especially with regard to the behaviour of different members of the church. ‘Sound doctrine’ is doctrine that is true and contributes to wellbeing.
Fuente: Commentary Series on the Bible by Peter Pett
Instructions To Be Given To Church Members, Male and Female, Old and Young ( Tit 2:1-8 ).
Paul opens and closes this short passage with a word to Titus, and in between speaks to all the adult members of the church. Compare and contrast 1Ti 5:1-16 which follows a different pattern and has a different emphasis.
Analysis.
a
b That aged men be temperate, grave, sober-minded, sound in faith, in love, in patience (Tit 2:2).
c That aged women likewise be reverent in demeanour, not slanderers nor enslaved to much wine, teachers of what is good (Tit 2:3).
c That they may train the young women to love their husbands, to love their children, to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed (Tit 2:4-5).
b The younger men likewise exhort to be sober-minded (Tit 2:6).
a In all things showing yourself an example of good works; in your doctrine showing uncorruptness, gravity, sound speech, which cannot be condemned, that he who is of the contrary part may be ashamed, having no evil thing to say of us (Tit 2:7-8).
Note that in ‘a’ he is to speak what befits sound doctrine, and in the parallel his doctrine is to be sound. In ‘b’ he speaks to the old men and in the parallel speaks to the young men. In ‘c’ he speaks concerning the old women and in the parallel speaks concerning the young women.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 1. Titus Must Set The Churches of Crete On The Right Path In the Light Of the False Teachers Who Are There ( Tit 1:5 to Tit 2:8 ).
In this section Titus learns that he must appoint elders, ensure that the church receive sound doctrine, warn them against false teaching, and require of them true Christian living. The fact that elders needed to be appointed points to a church which was growing throughout the island.
Overall Analysis
a
b The moral requirements for elder/bishops (Tit 1:6-8),
c The need to hold to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers (Tit 1:9).
d The false teachers, ‘many unruly men, vain talkers and deceivers, especially they of the circumcision, who are mercenary and whose mouths must be stopped (Tit 1:10-11).
e “Cretans are always liars, evil beasts, idle gluttons”, so that the Christians must purify themselves from such behaviour by being sound in what their faith requires of them and by not being like them (Tit 1:12-13).
f They must not give heed to Jewish fables, and commandments of men who turn away from the truth (Tit 1:14).
e The pure are compared with the impure, the former being pure, the latter defiled (Tit 1:15).
d Some profess to know God, but by their works they deny him and are abominable and disobedient (Tit 1:16).
c Titus is to speak the things which befit the sound doctrine (Tit 2:1).
b The moral requirements for all believers, male and female, young and old (Tit 2:2-6).
a In everything Titus is to show himself an example of good works, showing uncorruptness, gravity, sound speech which cannot be condemned as regards his doctrine so as to shame any detractors (Tit 2:7-8).
Note that in ‘a’ Timothy is to set things right, and appoint elders, and in the parallel he is to show himself a good example in behaviour and words. In ‘b’ we are given the moral requirements for elders/bishops, and in the parallel the moral requirements for the church members (compare the similar pattern in 1 Timothy). In ‘c’ he must ensure that he preaches sound doctrine, and in the parallel the same applies. In ‘d’ he warns against false teachers who are also mercenary, and in the parallel he warns against who reveal themselves to be abominable and disobedient. In ‘e’ the Christians are to purify themselves from the behaviour of ordinary Cretans, and in the parallel the pure are compared with the defiled. In ‘f’ they are not to take heed to false preachers.
Fuente: Commentary Series on the Bible by Peter Pett
Second Charge: Speak Sound Doctrine Among Members to Give Them a Sound Mind – While the theme of chapter one is the appointment of church elders, the theme of chapter two is the charge to speak sound doctrine to each group of people in the local churches (Tit 2:1-15). Paul initially dealt with church leaders in the first chapter because of the priority of their importance in the local church. He now deals with the roles these other various groups in an apparent order of seniority and status in society, with elder men being most honored, and slaves receiving the least honor and recognition.
He opens this passage with the charge to speak sound doctrine, but he does not leave this charge as a vague statement. He proceeds to give Titus specific subjects to deal with. For example, he tells Titus what to teach to elder men (Tit 2:2), to elder women (Tit 2:3), to younger women (Tit 2:4-5), to younger men (Tit 2:6) and to slaves (Tit 2:9-10). Titus is to be an example of the lifestyle that he is teaching to others (Tit 2:7-8). Titus could take these topics and apply them to the everyday life of the Cretans and give them specific instructions that directly apply to their needs.
The purpose of establishing the local church is to provide mankind with a hope of their redemption, which message has now appeared to all people through the redemptive work of Calvary (Tit 2:11-14). It is important to note that this passage defines redemption from the perspective of God the Father’s role in redemption by appointing leaders who are to teach sound doctrine, by which God’s plan of salvation is revealed to every man. In this passage of Scripture Paul gives Titus a reason and a hope for a Christian’s godly conduct, which is the Second Coming of Christ Jesus. In other words, men now have no excuse for their ignorance and sins. The truth has now been made know through Jesus Christ. Paul said something similar when speaking to the Athenians on Mars Hill, “And the times of this ignorance God winked at; but now commandeth all men every where to repent:” (Act 17:30).
Finally, in Tit 2:15 Paul closes this passage by repeating his second charge from the opening verse to Titus (Tit 2:1).
Outline Here is a proposed outline:
1. Sound Doctrine for Each Age and Class Tit 2:1-10
2. Our Blessed Hope thru a Godly Life Tit 2:11-14
3. Summary Tit 2:15
Tit 2:1 But speak thou the things which become sound doctrine:
Tit 2:1
Tit 2:1 Scripture References – Note a similar verse:
1Pe 4:11, “ If any man speak, let him speak as the oracles of God ; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”
Tit 2:2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
Tit 2:2
Word Study on “temperate” – Strong says the Greek word “temperate” ( ) (G4998) means, “safe, sound (in) mind, self-controlled (moderate as to opinion or passion).”
Tit 2:2 “sound in faith, in charity, in patience” Comments – Paul uses a similar trilogy of words in 1Co 13:13 as “faith, hope and love,” and in 1Th 1:3 he uses the phrase “work of faith, and labour of love, and patience of hope.” Paul also uses this trilogy in 1Th 5:8 as “the breastplate of faith and love; and for an helmet, the hope of salvation.” Paul is asking Titus to look for soundness of one’s heart, which is expressed by their faith in sound doctrine, and soundness in one’s love, which is expressed by actions of kindness towards others, and soundness and stability in one’s mind, which is outwardly expressed by patience.
1Co 13:13, “And now abideth faith, hope, charity, these three; but the greatest of these is charity.”
1Th 1:3, “Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;”
1Th 5:8, “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.”
Tit 2:2 Comments – We will see in Tit 2:6 when Paul refers to younger men that they need an example as well as younger women (Tit 2:3-5).
Tit 2:3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
Tit 2:4 Tit 2:4
Tit 2:4 “to love their husbands” Word Study on “to love their husbands” The phrase “to love their husbands literally reads “husband-lovers” in the Greek text. Strong says the Greek word “to love their husbands” ( ) (G5362) means, “fond of a man, affectionate as a wife.”
Comments – Christian wives must be taught to love their husbands? One reason might be the fact that in this culture, as in many cultures today, the fathers chose the husband for the bride. A wedding was not consummated out of love, but out of a mutual arrangement by a father and a daughter’s obedience to a father. The wife was to learn to love her husband. Perhaps Uriah and Bathsheba were newly married and therefore, she had not yet developed a deep love for her husband. Therefore, her heart was not as torn apart as a person who had lost one who was dearly loved.
A second reason is that in non-Christian societies today and throughout history, the women and children are usually oppressed and abused. It would take a great sacrifice for a woman to love an abusive husband. However, love is a sacrifice that God requires.
A third reason is that when anyone becomes a Christian, the must grow into maturity and overcome selfishness. A mature marriage requires sacrifice on the part of both spouses. Even in the best marriage, it is difficult to walk in love with a spouse over the years. It takes Christian maturity in this matter in order for the marriage to be successful.
Tit 2:4 “to love their children” Word Study on “to love their children” The phrase “to love their children literally reads “children-lovers” in the Greek text. Strong says the Greek word “to love their husbands” ( ) (G5388) means, “fond of one’s children, maternal.”
Comments – Christians must be taught these things. Note the many abortions and abandoned children today and the number of divorces and abuse of spouses that we have in modern society. This is because some women have not devoted themselves to their families, but rather long for the freedom and parties that they enjoyed as a single person. They may have feelings for their husband and children, but really see them as a burden, rather than a blessing. Several ways that God has ordained that parents love their children is by feeding them good nutrition, good education and spiritual development, playing games and having fun with them, and by necessary discipline.
Tit 2:5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
Tit 2:5
Comments – The opposite of being sober-minded would be for a young lady to act silly and giggly around other young girl friends.
Tit 2:5 “keepers at home” Scripture References – Note similar verses:
Psa 113:9, “He maketh the barren woman to keep house , and to be a joyful mother of children. Praise ye the LORD.”
Pro 31:10-31
1Ti 5:14, “I will therefore that the younger women marry, bear children, guide the house , give none occasion to the adversary to speak reproachfully.”
Tit 2:5 “obedient to their husbands” Word Study on “obedient” Strong says the Greek word ( ) (G5293) literally means, “to subordinate, to obey,”
Scripture References – Note similar verses:
Col 3:18, “Wives, submit yourselves unto your own husbands, as it is fit in the Lord.”
1Pe 3:1-6.
Tit 2:6 Young men likewise exhort to be sober minded.
Tit 2:6
Tit 2:7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
Tit 2:8 Tit 2:8
Tit 2:9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
Tit 2:10 Tit 2:10
BBE, “ Not taking what is not theirs , but giving clear signs of their good faith, in all things doing credit to the teaching of God our Saviour.”
Tit 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Tit 2:11
Tit 3:3-5, “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared , Not by works of righteousness which we have done, but according to his mercy he saved us , by the washing of regeneration, and renewing of the Holy Ghost;”
Tit 2:12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
Tit 2:12
Tit 2:12 Comments – The message of God’s Word is described in Tit 2:11 as the grace of God, since the emphasis of this passage is on God the Father’s work of grace to bring mankind into His eternal glory through His Son Jesus Christ. This grace teaches us that we must deny the fleshly pleasures of this word and life a holy life. If we do not deny our fleshly passions, we too, will go down a path of sin and death (Jas 1:12-15). Instead, we are to live under the constraints of sobriety in order to live righteously (reflecting our relationships with men), and godly (reflecting our relationship with God).
God’s grace shows us that we have the ability to live godly. We can break the bondages of sin. It gives us the hope we need to press towards our eternal rewards.
Tit 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
Tit 2:13
Tit 2:14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Tit 2:11-14
Tit 2:15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
Tit 2:15
Tit 2:15 “Let no man despise thee” Comments – Paul tells young Timothy the same thing, “Let no man despise thy youth.” This suggests that Timothy was younger than thirty years of age, and Titus was above this age.
1Ti 4:12, “ Let no man despise thy youth ; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.”
Tit 2:15 Comments In Tit 2:15; Tit 3:8 Paul pauses for a moment to tell Titus that he is to be faithful to the charges given to him, and to speak God’s Word with divine authority.
Tit 3:8, “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Three Charges – The underlying theme of the epistle of Titus is church order. Paul gives Titus several charges regarding how to set the churches of Crete in biblical order. These charges will emphasize the setting of the church in order by appointing men with a pure heart as church leaders (Tit 1:5-16), teaching sound doctrine to give them with a sound mind (Tit 2:1-15), and establishing godly conduct in their actions (Tit 3:1-7). In Tit 3:8-11 Paul summarizes his three charges to Titus (Tit 3:8) and instructs him on how to deal with those who oppose the things of God.
Outline Here is a proposed outline:
1. First Charge: Appoint Elders: Pure Hearts Tit 1:5-16
2. Second Charge: Speak Sound Doctrine Sound Minds Tit 2:1-15
3. Third Charge: Establish Godly Conduct Tit 3:1-7
4. Summary of Charges Tit 3:8-11
Fuente: Everett’s Study Notes on the Holy Scriptures
Admonitions concerning Various Stations. Tit 2:1-10
The manner of dealing with older members:
v. 1. but speak thou the things which become sound doctrine,
v. 2. that the aged men be sober, grave. temperate, sound in faith, in charity, in patience.
v. 3. The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things,
v. 4. that they may teach the young women to be sober, to love their husbands, to love their children,
v. 5. to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed. By the emphasis upon the address at this point the apostle places himself and especially his coworker Titus in the strongest possible contrast to the false teachers, showing that there is a great difference, both in doctrine and in pastoral work, between the two classes: Thou, however, speak what becomes the wholesome doctrine. All the doctrine, all the exhortations which Titus spoke in the administration of his office, were to be agreeable to sound and wholesome doctrine, such as he had learned from the apostle. The ideal which he was to impress upon his hearers was to be that of a practical Christianity, based upon sound doctrine, the golden mean between dead orthodoxy and a perfection of works. He should try to plant the seeds of such virtues, of such fruits of true faith, as conformed with the pure doctrine of the Word of God.
So far as the instruction of the older members of the congregations was concerned, the apostle writes: (Admonish) the older men to be sane minded, serious, sensible, sound in faith, in love, in patience. Of such men as mere advanced in years the apostle is speaking, not of the presbyters, to whom he has referred before. He wants them to be sober, to have their mind and intellect clear and sane, without the rashness and levity of youth, without the tendency to be carried away by carnal desires and hysterical excitement. To this must be added proper seriousness or dignity, without a trace of silly frivolousness. They should furthermore be sensible, use their sound common sense in all situations in which they might find themselves: they must show firmness of character, such as makes them reliable and trustworthy at all times. So far as their Christianity was concerned, they should be sound and wholesome in faith, placing their trust not upon their feelings, at best a most uncertain foundation, but upon the eternal and unchangeable Word of God; in love, by letting all their good works flow from their faith with the one object to be of service, not to strive for recognition before men: in patience, in cheerful willingness to be faithful also in the midst of persecutions and afflictions. These are the virtues which the Lord expects older Christians to show at all times.
But the apostle has a word for older women also: The older women as well (admonish) in behavior to be reverent, not slanderers, not addicted to much wine, teachers of what is good. The apostle refers first of all to the deportment and demeanor, to the entire appearance of the older women. No matter in what station and calling such older women might find themselves, they should never offend against Christian decency and against the reverence and decorum which becomes Christians at all times. As at present, so in those days the influence of the lack of morals presented the temptation, especially to older women, to conform to the world in the matter of dress and behavior. A Christian woman, however, must never forget to whom she belongs, lest in demeanor. language, and dress she bring disgrace upon the name of Christ. To this belongs also that the older women do not offend against the Eighth Commandment, a vice to which so many of them are addicted. Whether time actually hangs heavy on their hands or not, it seems that the temptation to be slanderers and busybodies is too strong for them to overcome. It is necessary, therefore, that they battle against this sin with all earnestness. They should avoid also the danger of becoming slaves of intemperance, a vice which is peculiarly disgusting in the case of aged women, and which has its victims even today, with all the lairs insisting upon total abstinence. Instead of seeking gratification of their sinful desires in this manner, the older women should rather use the time and means at their disposal to be teachers of good in their families and in their immediate vicinity. From the rich treasure of their Christian knowledge and experience they should freely impart and dispense whenever they have an opportunity. In this connection their example, as a matter of course, will be of great value, their every act being a part of that impressive instruction which was so significant in the life of Jesus.
The apostle discusses this thought more fully: That they earnestly counsel the young women to love their husbands, to love their children, to be sensible, chaste, domestic, good, obedient to their own husbands, that the Word of God may not be blasphemed. Although the pastoral work of Titus is by no means circumscribed by these admonitions, the apostle has chiefly this point in mind, that older women, for lack of suitable occupation, do not become addicted to the vices mentioned above. By means of proper counsel and loving admonition many a young wife has been kept back from some foolish step. St. Paul wants the younger women to be reminded of their duty of loving their husbands, just as he had addressed himself to the husbands, Eph 5:25-33. In the midst of the work and the trouble of this life, which includes also the daily bearing of each other’s faults and weaknesses, there is always danger that the love of either spouse may grow cold. But marital love is not a matter of inclination and caprice, since it is commanded by God. The same is true of love for the children. Where the Word of God does not rule, there is always danger that the love of the mother may be changed to the opposite, especially in our days, when children arc unwelcome in many homes. It is necessary, therefore, that the young wives also grow in Christian character, the better to battle against all sinful lusts and desires and to rule body and soul in the proper manner, with the proper measure of decent common sense. One part of this Christian strength of character is shown in the chastity which is one of the ornaments of a Christian woman. In the midst of the multitude of temptations and occasions for the sin of uncleanness, purity, not only in words and deeds, but also in thoughts and desires, is desirable and commanded. A virtue which the apostle also names is this, that Christian wives be truly domestic, good home-makers. This does not merely mean that a woman ought to be a good housekeeper, but that she strive by all means to change the house, as an abode for the existence of the family, into a home, where she herself and her husband and children feel at home. It is true, of course, that in our days these views are looked upon with pity by an increasing multitude of emancipated women, who demand recognition in the forum, in the business world, even in the Church, while the position of a faithful home-maker and mother is regarded with pitying contempt. Let us remember, however, that the apostle is not stating his own views and opinions, but has registered the will of the eternal God. To this mill belongs also this, that a Christian woman be obedient to her husband, Eph 5:22; 1Pe 3:1-6. Women that have a Christian husband know that this acknowledging of the headship of the man does not interfere with their own dignity, but elevates them all the more in the eyes of God and of their own husbands. And all these qualifications the apostle insists upon, in order that no disgrace and contempt may strike the Word of God. The enemies of the Gospel will take occasion, and rightly so, to despise and deride the Christian religion and the Christian Bible, if there are scandals in Christian families and quarrels between husband and wife that are known to be members of a congregation. The deeds of Christians must always supplement their words.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Tit 2:1
Befit for become, A.V.; the sound for sound, A.V. But speak thou, etc. The apostle now brings out, in full couldst with the vain talk of the heretical teachers, the solid, sober teaching of a true man of God, in harmony with the sound doctrine of the gospel of Christ. The sound doctrine ( ); as in 1Ti 1:10 (where see note). In 1Ti 6:1 by itself means “the Christian faith,” “the doctrine of the gospel.” The varying phrases, , , and , all mean the same thing, with varying descriptive qualifications (see 1Ti 6:10). The article “the” is not required.
Tit 2:2
Aged for the aged, A.V.; temperate for sober, A.V.; sober-minded for temperate, A.V.; love for charity, A.V. Temperate (); as 1Ti 3:2, (where see note). Grave (); as 1Ti 3:8, 1Ti 3:11 (see too 1Ti 2:2; 1Ti 3:4). Sober-minded (); as Tit 1:8, note. Sound (); see Tit 1:1, note, and Tit 1:13, where, as here, the word is applied to persons, as it is in its literal sense in 3Jn 1:2. Faith love patience. We have the same triad in 1Ti 6:11. In 1Co 13:13 we find “faith, hope, love.” In 1Th 1:3 the apostle joins “work of faith, labor of love,” and “patience of hope,” which last phrase seems almost to identify patience and hope (cutup. too Rom 8:25; Rom 15:4). We must not miss the important warning, not only to have some kind of faith, love, and patience, but to be healthy and vigorous in our faith, love, and patience. There is a puny faith, a sickly love. and a misdirected patience.
Tit 2:3
That for the, A.V; be reverent in demeanor for that they be in behavior as becometh holiness, A.V.; slanderers for false accusers, A.V.; nor for not, A.V.; enslaved for given, A.V.; that which is good for good things, A.V. Reverent (); only here in the New Testament, twice in 4 Maccabees; it is not uncommon in classical Greek. The word means “becoming a holy person, place, or matter;” otherwise expressed in 1Ti 2:10, “which becometh women professing godliness;” and Eph 5:3, “as becometh saints.” In demeanor ( ; Of much wider meaning than in 1Ti 2:7); here only in the New Testament, once in 3Ma 5:45, “a state” or “condition,” spoken of elephants; and so in classical Greek, applied to a man, to health, to the air, or the body politic. Here mien, demeanor, or deportment, including, as St. Jerome expounds it, the movements of the body, the expression of the countenance, what is said, and what is left unsaid. The whole habit and composition or structure of mind and body is to be , what becomes a holy woman. Slanderers (); as 1Ti 3:1-16. (q.v.). Nor enslaved to much wine. Observe the fitness of the phrase “enslaved.” The drunkard is thoroughly the slave of his vicious appetite (cutup. TitusTit 3:3; Rom 6:16; 2Pe 2:19). Teachers of that which is good (); only here in the New Testament, not found in the LXX., or in classical Greek; teachers, by their holy demeanor as well as by their words. For as Ignatius (quoted by Ellicott) says of the Bishop of the Trallians, “His very demeanor ( ) was a great lesson ().”
Tit 2:4
Train for teach to be sober, A.V. Train (); only here in the New Testament, not found in the LXX., but common in classical Greek in the sense of to “correct,“ “control,” or “moderate,” which is its meaning here. Ellicott renders it “school”. The A.V. “teach to be sober” is manifestly wrong. To love their husbands ( ); here only in the New Testament, not found in the LXX., but occasionally, in this sense, in classical Greek. To love their children (); here only in the New Testament, not found in the LXX. except in 4Ma 15:4, but not uncommon in classical Greek.
Tit 2:5
Sober-minded for discreet, A.V.; workers for keepers, A.V. and T.R.; kind for good, A.V.; being in subjection for obedient, A.V. Sober–minded (); as in Tit 2:2 and Tit 1:8; 1Ti 3:2. “Discreet” is nearer the sense than “sober-minded.” Perhaps the French sage is nearer still. Workers at home (, for the T.R. ). Neither word occurs elsewhere in the New Testament or in the LXX., nor does in classical Greek. But , which is probably the true reading (Huther), is common in good classical Greek for “stayers at home.” It is derived from and , a “keeper.” Kind (). The idea of kindness or good nature seems to be the side of goodness here intended; as we say, “He was very good to me” (so Mat 20:15 and 1Pe 2:18). Kindness is the leading idea in . Obedient (). These identical words occur in 1Pe 3:1 (see too Eph 5:22; Col 3:18). That the Word of God be not blasphemed (see 1Ti 6:1). St. Paul complains that the Name of God was blasphemed among the Gentiles on account of the evil deeds of the Jews (Rom 2:24; see Eze 36:20-23). Our Lord, on the other hand, exhorts that Christians, by their good works, should lead men to glorify their Father which is in heaven. The passage before us shows how much the honor of Christianity is bound up with the faithful discharge by Christians of the simple domestic duties of life. In truth, the family is the chief seat, and often the main test, of Christian virtue, as it is the distinctive feature of humanity as ordained by God.
Tit 2:6
The younger for young, A.V. The younger (see 1Pe 5:5, where, however, the are contrasted with the , as in 1Ti 5:1; here with in 1Ti 5:2).
Tit 2:7
An ensample for a pattern, A.V.; thy doctrine for doctrine, A.V.; R.T. omits sincerity (), which is in the T.R. In all things ( ); as 1Ti 1:19 ( ); “concerning, in the matter of” (Ellicott on 1Ti 1:19). St. Jerome and others connect these words with the preceding clause, “to be sober-minded in all things.” But it is usually taken as in the text, “in all things showing thyself,” etc. Showing thyself, etc. With regard to the somewhat unusual addition of the reflexive pronoun to the verb in the middle voice, Bishop Ellicott remarks, “Emphasis and perspicuity are gained” by it. An ensample (). Huther remarks that this is the only passage in the New Testament where is followed by a genitive of the thing. In 1Ti 4:12 the genitive is of the person to whom the example is given, in word, in conversation, etc., and in 1Pe 5:3, . Of good works (comp. Tit 3:8). Note the stress laid by St. Paul upon Christian practice as the result of sound doctrine. Mere talk is absolutely worthless. Uncorruptness (, or, as T.R., ); only here in the New Testament, and not in the LXX. or in classical Greek. has the best manuscript authority; but the sense of as deduced from the good classical word , which means among other things “incorruptible”not to be influenced by entreaties or bribesseems to make it preferable. The word describes the quality of the teacher rather than of his doctrine. He is to preach the truth without fear or favor. Gravity (); as 1Ti 2:2; 1Ti 3:4. This, again, is a quality of the teacher. These accusatives depend upon . But the construction of the sentence is somewhat irregular for brevity’s sake.
Tit 2:8
Us for you, A.V. and T.R. Sound speech ( ); still depending upon . Besides his personal qualities as a teacher, his speech, or doctrine, must be sound. The word, common of bodily health, is only here applied to speech or doctrine; the common phrase in the pastoral Epistles is , , and the like. That cannot be condemned (); only here in the New Testament, once in 2Ma 4:27. This marks the care that the Christian teacher must take not to say anything in his teaching rash, or reprehensible, or that can give offence or cause the ministry to be blamed. May be ashamed (). In the active voice is “to put to shame” (1Co 4:14), and in classical Greek. In the middle voice , followed by a genitive of the person, or an accusative in later Greek, means to “respect, reverence” (Mat 21:37; Luk 18:2, etc.). In the passive, as here and 2Th 3:14, it means “to be put to shame,” “to be ashamed” (comp. Psa 34:4 LXX., 35:40. (Compare, for the sentiment, 1Pe 2:15; 1Pe 3:16; and note the frequent resemblances between the pastoral Epistles and those of St. Peter.) The shame of the detractors consists in their being put to silence, having nothing to say, being proved to be slanderers. No evil thing ( ); as Jas 3:16; Joh 3:20; Joh 5:29. The word means “mean, worthless, paltry,” and is hence synonymous with
Tit 2:9
In subjection to for obedient unto, A.V.; be well-pleasing to them for please them well, A.V.; gainsaying for answering gain, A.V. Servants; i.e. dares (), the correlative to which is , masters, who had absolute power over their slaves, and property in them. The construction is carried on from the “exhort” of Tit 2:6. Well-pleasing (); elsewhere spoken with reference to God (Rom 12:1; 2Co 5:9; Eph 5:10, etc.). In all things ( ); nearly the same as in Tit 2:7; to be taken with . Some, however, connect the words with , “to be obedient in all things.” Gainsaying (); as in Tit 1:9 (see note). Here, however, the” answering again” of the A.V. is a better rendering. It implies, of course, a resistance to the will of their master, and impatience of any rebuke.
Tit 2:10
Purloining (); literally, separating for their own use what does not belong to them. So Act 5:2, Act 5:3, “to keep back part.” It is used in the same sense by the LXX. Jos 7:1 of Achan, and 2Ma 4:32 of Menelaus, and occasionally in classical Greek (Xenophon, Polybius, etc.). Showing (). It occurs eleven times in the New Testament, viz. twice in Hebrews, and nine times in St. Paul’s acknowledged Epistles. All good fidelity. All fidelity means fidelity in everything where fidelity is required in a faithful servantcare of his master’s property, conscientious labor, keeping of time, acting behind his master’s back the same as before his face. The singular addition , coming after , must mean, as Bengel says, “in all good things.” The duty of fidelity does not extend to crime or wrong-doing. The word “good” is like the addition in the oath of canonical obedience, “in all honest things,” and is a necessary limitation to the preceding “all” (see Tit 3:1, and note). The doctrine ( ) as in verse 1 (where see note). In Tit 1:9 (where see note) is used in the same way. This use of is confirmed by the reading of the R.T., which inserts a second before . Adorn the doctrine. The sentiment is the same as that in 1Pe 2:12; 1Pe 4:11. Christians are exhorted to give glory to God, and support and honor to the gospel of God’s grace, by their good works and holy lives. God our Savior (see 1Ti 1:1; 1Ti 2:3; 1Ti 4:10; and above, Tit 1:3, note). In all things ( ); as 1Pe 4:11.
Tit 2:11
Hath appeared, bringing salvation to all men, for that bringeth salvation, hath appeared to all men, A.V. and T.R. Bringing salvation to all men (). The R.T. omits the article before , which necessitates construing with , “saving to all men” “bringing salvation to all men.” With the article as in the T.R., it may be taken either way, but it is rather more natural to construe with , “hath appeared to all men.” The meaning of the phrase, “hath appeared to all men,“ is the same as the saying in the song of Simeon, “Mine eyes have seen thy salvation, which thou hast prepared before the face of all people” (Luk 2:30, Luk 2:31; comp. Col 1:6). The gospel is not a hidden mystery, but is proclaimed to the whole world. as an adjective is found only here in the New Testament, in Wis. 1:14 and 3 Macc. 7:18, and frequently in classical Greek.
Tit 2:12
Instructing for teaching, A.V.; to the intent that for that, A.V.; and righteously for righteously, A.V. Instructing us, to the intent that. This is an unnecessary refinement. Huther is right in saying that the sentence beginning with might have been expressed by the infinitive mood, as in 1Ti 1:20, and that we ought to render it not “in order that,” but simply “that.” The phrase in 1Ti 1:20, , manifestly would justify the phrase, , “teaching us to live righteously.” Alford surely is wrong in saying that the universal New Testament sense of is “to discipline,” i.e. teach by correction. In Act 7:22; Act 22:3; 1Ti 1:20; 2Ti 2:25, the idea of teaching, not of correcting, is predominant. But even if it was so, the pastoral Epistles are so decidedly classical in their use of words, that the classical use of in such phrases as or (Liddell and Scott)is an abundant justification of a similar rendering of this passage And as regards the use , such phrases as , “Command that these stones become bread” (Mat 4:3; Mat 20:21; Luk 4:3; Luk 10:40); , “He commanded them not to tell” (Mat 16:20); , “It is profitable for him that” (Mat 18:6); , “Pray that” (Mat 24:20); , “He besought him not to send them away” (Mar 5:10); , “They beseech him to touch”; , “I asked to” (Luk 9:40); , “I intreat thee to send” (Luk 16:29; Col 4:2;, etc.);prove that the sense “in order that” is not necessarily attached to , but that we may properly render the passage before us “teaching us to live soberly,” etc.
Tit 2:13
The for that, A.V.; appearing of the glory of our great God and Savior for the glorious appearing of the great God, and our Savior, A.V. Looking for (); the word commonly applied to waiting for the kingdom of God (Mar 15:43; Luk 2:25, Luk 2:38; Luk 12:36; Luk 23:1-56. 51; Jud 21). The blessed hope. The hope here means the thing hoped for, as in Act 24:14 (where both the subjective hope and the thing hoped for are included); Gal 5:5; Col 1:5 (comp. too Rom 8:24, Rom 8:25). Here the hope is called emphatically “the blessed hope,” the hope of Christ’s second coming in glory, that hope which is the joy and life, the strength and comfort, of every Christian soul. This is the only place in the New Testament where is applied to an object which does not itself enjoy the blessing, but is a source of blessing to others. Of the fifty passages where it occurs it is applied in forty-three to persons, twice to God, three times to parts of the body (the Virgin’s womb, and the eyes and ears of those who saw and heard Christ), once impersonally (“It is more blessed to give,” etc., Act 20:35), and once, in this passage, to the hope. And appearing of the glory. In construing this clause, as well as the following, the same difficulty occurs. There is only one article to the two subjects. The question arisesCan two different subjects stand under one article? Huther affirms that they can, and refers for proof to Buttman and Wince; and, indeed, it is impossible to treat “the hope” and the “appearing” as one subject. Accepting this, the clause before us should be rendered, Looking for the blessed hope, and the appearing of the glory of the great God. This is a description of the second coming of the Lord, of whom it is expressly said that he will “come in the glory of his Father”. The appearing of Christ will be the appearing of the glory of the great God, not the appearing of God the Father, to whom the term is never applied, but of the Son, who is the Brightness of his Father’s glory. Our great God and Savior Jesus Christ. No doubt the Greek words can be so rendered, and perhaps (grammatically) most naturally, as e.g. in 2Pe 1:11, where we read, “The kingdom of our Lord and Savior Jesus Christ;” and so 2Pe 3:18. But, on the other hand, according to what is said above, they need not be so rendered. “The great God” and “our Savior Jesus Christ” may be two separate subjects, as “the blessed hope” and “appearing of the glory” are. Anti we have to inquire, from the usual language of Scripture, which of the two is most probable. Alford, in a long note, shows that is often used without the article (1Ti 1:1; 1Ti 4:10; Php 3:20); that in analogous sentences: where is used as our Lord’s title, an exactly similar construction to that in the text is employed, as 2Th 1:12; 2Pe 1:1; 2Co 1:2; Gal 1:3; Eph 1:2; Eph 6:23, etc. He also observes, after Wince, that the insertion of after is an additional reason for the omission of the article before , as in Luk 1:78; Rom 1:7; 1Co 1:3, and elsewhere; and that the epithet prefixed to makes it still more difficult to connect with ; and lastly, he compares this passage with 1Ti 2:3, 1Ti 2:5, 1Ti 2:6, and thinks the conclusion inevitable that the apostle, writing two sentences so closely correspondingwritten, it may be added, so near to one another in timewould have had in view, in both passages, the same distinction of persons which is so strongly marked in 1Ti 3:3, 1Ti 3:5. On these grounds he pronounces against the rendering which is adopted by the Revised Version. Huther’s conclusion is the same: partly from the grammatical possibility of two subjects (here and ) having only one article, which leaves the question of whether there are here one or two subjects to be decided on other grounds than simple grammar; and partly and chiefly from the double consideration that
(1) nowhere in Scripture is connected directly with , as and so often are; and
(2) that the collocation of God () and Christ as two subjects is of constant occurrence, as e.g. 1Ti 1:1,1Ti 1:2; 1Ti 5:21; 1Ti 6:13; 2Ti 1:2; 2Ti 4:1; Tit 1:4; to which may probably be added 2Pe 1:1; Jud 2Pe 1:4; 2Th 1:12; he decides, surely rightly, that the clause should be rendered, the great God and our Savior Jesus Christ. Another question arises whether the glory belongs to both subjects. Probably, though not necessarily, it does, since we are told in Mat 17:27 that “the Son of man shall come in the glory of the Father;” and in Mat 25:31, “the Son of man shall come in his glory” (comp. Mat 19:28). The whole sentence will then stand thus: Looking for the blessed hope, and for the appearing of the glory of the great God and of our Savior Jesus Christ, etc. The great God ( ); not elsewhere in the New Testament (except in the T.R. of Rev 19:17), but familiar to us from Psa 95:3, “The Lord is a great God,” and elsewhere, KS Deu 10:17; Deu 7:21; Psa 77:14, etc. In Mat 5:35‘ we read “the great King” of God. This grand description of , “the world to come,” is in contrast with , “this present world,” in which our present life is passed, but which is so deeply influenced by “the blessed hope” of that future and glorious world.
Tit 2:14
A people for his own possession for a peculiar people, A.V. Who gave himself for us. The resemblance in thought and diction to 1Ti 2:3-6 has been already pointed out. “Who gave himself” ( ) is there expressed by , and “that he might redeem us” ( ) by . (For the great truths contained in the words “who gave himself,” comp. Joh 10:11, Joh 10:17, Joh 10:18; Gal 1:4; Eph 5:2, Eph 5:25; 1Pe 2:24; Heb 9:14.) The voluntary offering of himself is also implied in the office of our Lord as High Priest (Heb 9:11-14). For us ( ); on our behalf; not exactly synonymous with , “in our stead.” Both phrases, however, are used of our redemption by Jesus Christ. We find in Luk 22:19, Luk 22:20; Joh 6:51 : Joh 10:11, Joh 10:15; Joh 11:50-52; Joh 15:13; Joh 18:14; Rom 5:6, Rom 5:8; Rom 8:32; 1Co 5:7; 2Co 5:14, 2Co 5:15, 2Co 5:21; Gal 1:4; Eph 5:2, Eph 5:25; 1Th 3:10; Heb 2:9; 1Pe 2:21; 1Pe 3:18; 1Pe 4:1; 1Jn 3:16 : and we find in Mat 20:28 and Mar 10:45, and in , 1Ti 2:6. The literal meaning of is “in defense of,” and hence generally “on behalf of,” “for the good of.” The primary idea of is “standing opposite,” and hence it denotes “exchange,” “price,” “worth,” “instead,” etc. Redeem (); as Luk 24:21 :1Pe Luk 1:18; common in classical Greek. In the middle voice, as here, it means “to release by payment of a ransom;” in the active voice, “to release on receipt of a ransom.” In 1Pe 1:18 the ransom price is stated, viz. “the precious blood of Christ;” as in Mat 20:28 it is “the life of the Son of man.” The effect of this redemption is not merely deliverance from the penalty of sin, but from its power also, as appears by the following words: “a peculiar people, zealous of good works,” and by the passage in St. Peter above referred to. Purify (); as very frequently in the New Testament of cleansing lepers, the outside of the platter, etc., cleansing the Gentiles (Act 10:15), putting away all sin (2Co 7:1), cleansing the Church (Eph 5:26), purging the conscience (Heb 9:14), etc. The iniquity just spoken of was a defilement; the redemption from iniquity removed that defilement. The blood of Jesus Christ, the price paid for the redemption, was the instrument of cleansing (1Jn 1:7, 1Jn 1:9). A people for his own possession ( ); only here in the New Testament, but frequent in the LXX., coupled, as here, with (Exo 19:5; Deu 7:6; Deu 14:2; Deu 26:18), to express the Hebrew or , a people the peculiar property, or treasure, of God; “peculiar” being derived from the Latin peculium, one’s own private property, reserved for one’s own private use. The Authorized Version “peculiar” expresses the sense exactly, and the of our text and of the LXX., from whom it is borrowed, is meant to define either that special reserved portion of a man’s property over and above what he spends for ordinary expenses, which nobody can interfere with, or those jewels on which he sets a special value, and places safely in his treasury. In 1Pe 2:10 (“a peculiar people,” Authorized Version) means the same thing, that being the LXX. translation of the same Hebrew word, , in Ma 1Pe 3:17 (“jewels,” Authorized Version), “They shall be my reserved portion or possession.” The application of the phrase, , descriptive in the Old Testament of Israel, to the Church of Christ, is very instructive. The passage in 1Pe 2:10 is exactly analogous, as is the phrase, “the Israel of God” (Gal 6:16). Zealous (); as Act 21:20; Act 22:3; 1Co 14:12; Gal 1:14. From its special application to those who were zealous for the Law of Moses it became the name of the sect or party of the Zealots who played such a terrible part in the Jewish war (see Luk 4:15). Canaanite is the Hebrew for . Zeal for good works is the indispensable mark of God’s peculiar people, the inseparable fruit of the redemption and purification which is by the blood of Jesus Christ.
Tit 2:15
Reprove fur rebuke, A.V. Authority (); see 1Ti 1:1 and above, Tit 1:3, “authoritative commandment.” Let no man despise thee (); here only in the New Testament; used in a different sense by the LXX. in Wis. 1:1, but in the same sense as here in 4Ma 6:9, and also in classical Greek. In 1Ti 4:12 and 1Ti 6:2 St. Paul uses the more common word, . The apostle thus winds up the preceding portion of his Epistle.
HOMILETICS
Tit 2:1-15
Practical godliness the end of spiritual doctrine.
The teaching of St. Paul soars very high in respect of the hidden things of God. To none of the apostles were given more abundant revelations of heavenly mysteries. Caught up into the third heaven, hearing unspeakable words, saturated with gifts of the Holy Ghost, he was able to lead men’s souls into depths and heights of unseen things as no other teacher was. His eloquent tongue, pouring forth the riches of knowledge of an enlightened heart, could speak of God’s love to man, of his eternal purposes, of his predestinating grace, of the coming and kingdom of the Lord Jesus, of the resurrection of the dead, of the inheritance of the saints in light, in words of wisdom and power certainly not inferior to those of the very chiefest apostles of Christ. And yet, in dealing with the practical duties of Christian men and women, and in teaching morality as an essential part of Christianity, there is a particularity of detail, a searching application of truth, an earnest tone of warning and of exhortation, which could not be exceeded by any teacher of ethics who knew of nothing else but human conduct and the present interests of society. With St. Paul, familiarity with the highest doctrines of revelation does not depreciate the importance of the humblest duties of daily life; it rather magnifies it, and raises those duties from an earthly to a heavenly platform. If St. Paul’s sole end and aim in his apostolic labors had been to bring the daily life of every class of the community to whom he wrote into accordance with the law of righteousness, and to make human life on earth pure and happy, he could not have dwelt upon those details of practice, on which the economy of society depends for its comfort and- happiness, with more earnestness and particularity than he has done. The demeanor of old men, the behavior of old women, the influence of the aged upon the young, the innermost domestic duties of the wife and the mother, words, deeds, looks, dress, temper, disposition, affections, all comes under the constraining influence of the gospel as preached by St. Paul. In like manner that degraded portion of mankind whose condition was so pitiable in the Roman empire, the slaves, of whom there were such numbers in every considerable household, is brought under the elevating influence of Christian motive. Relations and duties full of naught but Fain and humiliation in themselves, and leading naturally to the vices which are born of degradation, are elevated at once into platforms of eminent virtue. Under the holy influences of Christian faith new principles are called into life, new motives of thought and action are awakened, and the low life of the dishonest, insolent, and deceitful slave becomes the arena for the exercise of some of the highest virtues of the saint. What a lesson we have here for the Christian teacher! If the parish priest, whose intercourse with his flock brings him into contact with the infirmities and sins of the various classes of his parishioners, would bend his strength in this direction, and upon the basis of the doctrine of grace would build the superstructure of a severe and minute instruction in the details of a really holy life, the value of a parochial ministry would be seen to the full. Christianity in the family, Christianity in the shop, Christianity in the daily intercourse of man with man, would be a preaching of Christ to the world which would put the caviler to shame, and which no adversaries would be able to gainsay or to resist.
HOMILIES BY T. CROSKERY.
Tit 2:1
Special instructions as to Titus’s own preaching.
“But speak thou the things which become sound doctrine”respecting the special deportment of Christians of every age, sex, and rank.
I. CHRISTIANITY IS A SYSTEM OF DOCTRINE AS WELL AS LIFE. It is a doctrine that it may be a life.
1. The doctrine is contrasted with the fables of the false teachers, who did nothing by their speculations but lower the tone of Christian life. A true moral life was only possible on the basis of the facts of the gospel plan of salvation (verse 11).
2. Its soundness contrasts with the unhealthy teaching of the false teachers. It is called “the good doctrine” (1Ti 4:6), and the “doctrine according to godliness” (1Ti 6:3). Every other system corrupts; the sound doctrine renovates, elevates, purifies; for our Lord said, “Sanctify them through thy truth.” It is milk for babes and meat for strong men.
II. IT IS THE DUTY OF MINISTERS TO PREACH THIS SOUND DOCTRINE. It ought to be preached:
1. Publicly and plainly, since there are so many” vain teachers.”
2. With certainty, as being the undoubted truth.
3. With all boldness, as without fear of man or seeking to please man.
4. At all times, in season and out of season.
5. In its due relation to the duties of religion, as the spring of obedience.T.C.
Tit 2:2
The duties of aged men.
The apostle begins with the most important class in the Churchthose who are the leaders of the young. Their characteristic deportment is to be fourfold.
I. SOBRIETY.
1. This habit of mind is contrasted with the thoughtlessness and levity of youth.
2. It is combined with
(1) watchfulness (1Th 5:6) and
(2) prayer (1Pe 4:7).
3. There are lofty motives to sobriety. (1Pe 4:7; 1Pe 5:8.)
II. GRAVITY, in the sense of a dignified deportment.
1. Old men ought not to lend themselves to the levity and flippancy of the young.
2. If they are grave in speech and gait, they will have more weight in the community. There must be no undue excitability.
III. TEMPERANCE, OR SELF–RESTRAINT.
1. The aged ought to show an example of self-government in regard to the passions, the appetites, and the will. The pleasures of sense ought not to allure them, or the love of the world to carry them away.
IV. SOUNDNESS IN FAITH, LOVE, AND PATIENCE. Here is the trilogy of graces once more, only that patience takes the place of hope, to which it is nearly allied.
1. There is to be a healthy action of these graces in old age. As if in contrast with the diseases, weakness, and age of the body. The aged have seen their best days, and they ought to reconcile the decay of nature with the increase of grace, so as to make human life to its extreme limit resplendent with beauty and truth.
2. Each of the graces has its appropriate place in the character of the aged.
(1) Faith. It is the subjective condition of it. The old have their hopes sustained by faith; their hearts are cheered by faith; they remain steadfast through faith. It must be at once the principle of their worship, their piety, and their endurance.
(2) Love. The old are apt to become contracted and cold in their sympathies. But Christian love keeps the heart young and tender and sincere, and the old illustrate its power in growing tolerance, wisdom, and kindliness.
(3) Patience. They have to bear with many infirmities of body, with declining faculties, with growing decrepitude. But Christian patience must be more than a dull acquiescence with the inevitable; it must be a cheerful acceptance of suffering, that patience may have her perfect work in the closing days of life.T.C.
Tit 2:3-5
The duties of aged women and young women.
As woman had attained through Christianity a position of equality beside man, it was necessary to remind her that her new position involved serious responsibilities.
I. THE DUTIES OF AGED WOMEN.
1. In demeanor as becometh holiness.
(1) There is an appeal to their own judgment as to what is decorous and beautiful in the Christian character. They had an experimental knowledge of the gospel, and they understood the nature and extent of its obligations as affecting their sex.
(2) There was to be a harmony between their position and their character as godly women “women professing godliness” (1Ti 2:10). Their holy calling should manifest itself in their deportment, dress, speech, silence, and, above all, “in a meek and quiet spirit.”
2. Not slanderers.
(1) Old age has no active employment, but it has an active memory and g busy tongue. Thus there is a temptation for the old, unless the grace of God has given the tongue of kindness, to become censorious, malignant, and bitter, avenging themselves the more with their tongues for their very incapacity to avenge themselves in other ways.
(2) There is nothing more beautiful or saintly in this world than a true mother in Israel, the presiding genius of her family circle, speaking the words of charity, softness, and kindness to all within her reach.
(3) It would be an utter travesty of the gospel for aged Christian women to be slanderers, because they would thus
(a) separate friends (Pro 16:28);
(b) inflict deadly wounds in character (Pro 18:18);
(c) bring dishonor on the gospel;
(d) and cause discords in the Church.
3. Not enslaved to much wine.
(1) The warning was needed opt account of the national habits of the Cretans.
(2) It was a moderate demand that they should give up the slavish addictedness to wine so common in Crete. She who follows the habit is a slave, and would soon lose the sense of her degradation. The early converts would, perhaps, plead the privileges of their age and country, and use wine as a solace in old age; but Titus is to teach them that hoary hairs give no liberty to such a habit.
(3) We see how the gospel purifies the habits and usages of social life.
4. Teachers of good things.
(1) The apostle thus prescribes the right use of the tongue to those who were to be “no slanderers.”
(2) Their teaching was not to be in public addresses, which were forbidden (1Ti 2:12), but in private life.
(3) The substance of their teaching was not to be “old wives’ fables,” not superstitious ceremonies, or things of evil report, but things sound, pure, and honest.
II. THE DUTIES OF YOUNG WOMEN. They are regarded as under the instruction and guidance of the aged women. In Ephesus, Timothy was exhorted to teach the younger women, but it is probable that the state of the Cretan community required that the instructions of Titus should be supplemented by the more practical and continuous guidance of the elderly women. The young women were to be schooled to their duties in a wise manner.
1. They were to be lovers of their husbands.
(1) The wife would find in this love the source of her strength, the husband the solace for his cares, and the children the guarantee for their happiness and welfare.
(2) A loving wife is
(a) a blessing to her husband (Pro 12:4);
(b) brings him honor (Pro 31:23);
(c) secures his confidence (Pro 31:11);
(d) earns his praises (Pro 31:28).
2. Lovers of their children.
(1) The love of a mother may be instinctive, but religious fanaticism and brutal separation can make her more unfeeling than the brutes. Rousseau would not keep his children in his house, but sent them to a public hospital; a sign, said Burke, that “bears love their young and lick them into shape, but bears are not philosophers.” In India infants are often destroyed by a mother’s hands, under the influence of religious delusion.
(2) The first duty of a Christian woman is to make her home happy, which is impossible except on a basis of love to husband and children.
(3) Religion revives natural affection as it revives all the weakened faculties of our nature, and gives it new power for good. The religious training of the young is impossible without the experience of a mother’s love.
3. Discreet. Young women, in a new position of Christian privilege, might be tempted to rashness, enthusiasm, and impulsive conduct. They were to be wise and careful in their conduct both at home and abroad.
4. Chaste. In act, speech, thought, and dress, finding their true happiness in their husband’s society. There are many high motives for a pure womanhood (1Co 6:19; 1Th 4:7).
5. Workers at home.
(1) The wife’s business is in her household, not in the great world of society. Religion gains no honor when home duties are neglected.
(2) Her husband’s interests are preserved by her industry at home.
(3) Gadding abroad and busying one’s self in other people’s affairs tends to the spreading of evil.
6. Good. Such women are to be kindly and thoughtful in their family relationships, especially to servants, and not niggardly or exacting. “Their thriftiness must not degenerate into avarice.”
7. Obedient to their own husbands.
(1) This is their great duty, and thus they become types of the Church’s submission to Christ.
(2) Obedience would recommend the gospel to unbelieving husbands, for attention to this precept would prevent “the Word of God from being blasphemed.” Grace does not deliver us from the obligations of nature (1Co 7:4-16).T.C.
Tit 2:6
The duty of young men.
The apostle next thinks of those who are to be the strong stays of the Church in the coming generation. “Young men exhort to be sober-minded.”
I. THE NATURE OF THIS DUTY.
1. Young men ought to be thoughtful, not rash and impulsive. The Lord says to them, “Consider your ways.”
2. They should be circumspect, not heady and reckless, using that Word which “giveth to the young man knowledge and discretion.”
3. They should not be self-indulgent, but self-denying. Not “lovers of pleasure, but lovers of God.” “Turn away mine eyes from viewing vanity.” 4. They should be settled in feeling and conduct, not vacillating or giddy. “Let your hearts be fixed” (Psa 108:1). “He that wavers is as a wave of the sea “(Jas 1:6).
II. REASONS FOR SOBER–MINDEDNESS.
1. It is according to the dictates of right reason. It is a great thing to receive the spirit of a “sound mind.” Young men are never in a right mind till they sit clothed at the feet of Jesus.
2. Consider the snares and sorrows and drawbacks of life.
3. Consider that death may early reach the young.
4. Consider the number of young men who are ruined by the want of sober-mindedness.
5. The young must answer in the judgment for their follies in this life.T.C.
Tit 2:7, Tit 2:8
Titus himself a pattern of good works.
As a faithful minister of God, he was to mirror forth in his life and teaching the doctrines of the gospel.
I. THE MINISTER OUGHT TO BE A PATTERN OF GOOD WORKS.
1. His teaching is useless unless it is enforced by the power of a holy example. There must be a harmony between his doctrine and his life.
2. Good works are the natural proofs of good principles, and can only issue from the fountain of a purified heart. The very principles are tested by the preacher’s life.
3. His whole life is to be an ensample. “In all things.” This implies consistency in toil, endurance, and teaching.
II. THE MINISTER MUST BE A PATTERN BOTH IN THE SUBSTANCE AND IN THE SPIRIT OF HIS TEACHING. Teaching is his special sphere.
1. It must be imparted in a right spirit. “In doctrine showing uncorruptness and gravity.”
(1) He must exhibit an example of personal sincerity, not like one either seeking for applause or influenced by interested motiveslike the false teachers who were in quest of filthy lucre. Sincerity has a very penetrative force among a people.
(2) He must have a dignified gravity of manner, to indicate his profound seriousness of purpose and spirit. Foolish jesting and vain talking are very inconvenient in g minister of the gospel.
2. The doctrine imparted must be sound and convincing. “Sound speech, that cannot be condemned.”
(1) It must be wholesome doctrine, as contrasted with a sickly pietism; free from error, because drawn from “the sincere milk of the Word,” conveyed not in the “enticing words of man’s wisdom,” but as the Holy Ghost teacheth.
(2) It must have convincing power. “That cannot be condemned.”
(a) Ministers must expect their words to be sharply criticized as well as their lives.
(b) The truth ought to be conveyed in such a spirit and with such a regard to the analogy of faith that it cannot be justly found fault with.
(c) It must effectually silence gainsayers. “That he that is of the contrary part may be ashamed, having no bad thing to say of us.” Whether the adversary be a false teacher or a pagan, the sound speech ought to reduce him to shame and silence.T.C.
Tit 2:9, Tit 2:10
The duties of servants.
The class of servants, or rather slaves, had. received a wonderful elevation through the gospel. They were an oppressed class, and may have been tempted to imagine that their religious emancipation would necessarily change their relations to their old masters. Thus we account for the large body of practical counsel that is addressed by the apostle to this class of believers.
I. THE DUTIES OF SERVANTS.
1. Obedience. “Exhort servants to be obedient to their own masters.” This was a manifest obligation which the gospel did not annul. It may have been a hard duty, but the gospel supplied grace for the faithful discharge of it. It mattered not whether the master was a Christian or a pagan; the gospel did not destroy his claims to obedient service. But the obedience was necessarily limited by the Divine Law, for a servant could not sin at a master’s command. He must in that case willingly suffer the consequences of disobedience.
2. A cheerful compliance with the, master‘s will. “And to please them well in all things; not answering again.” It denotes that temper which anticipates a master’s pleasure, rather than the disposition to thwart it by sullen and capricious ways. Thus they would be doing the will of God and. serving the common Master of all, Jesus Christ, who gave them an example of meekness and submission.
3. Honesty and fidelity. “Not purloining, but showing all good fidelity.” Many slaves in ancient times were entrusted with the property of their masters, as merchants, physicians, and artists. Thus they had many ways or’ showing their honesty. It was in their power to defraud them by embezzlement, or to waste the property, or to allow it to be wasted without check or rebuke. Servants were to have family interests at heart, and they were thus to commend themselves to the love and confidence of their masters.
II. THE DESIGN OR MOTIVE OF THIS FAITHFUL AND READY OBEDIENCE. “That they may adorn the doctrine of God our Savior in all things.”
1. The Savior is as fully glorified in the servant as in the master, in the poor as in the rich, in the peasant as in the king. Indeed, the adornment of the gospel seems more manifest in the obedience of the lowest class; for of the other classes specified it was only said “that God’s Name might not be blasphemed.” Calvin says God deigns to receive adornment even from slaves.
2. The Lord lifts the slave out of his mean conditions when he seats him on equal conditions of blessing and honor at the same holy table.
3. The spectacle of cheerful and self-denying obedience on the part of this class would have an arresting influence upon an age of self-love and cynicism, such as that which influenced the world at that time.T.C.
Tit 2:11-13
The grace of God the true ground of all sanctification.
The apostle now sets forth the real foundation on which this exhortation to practical duty on the part of servants, and, indeed, of people of every age and sex, is based.
I. THE GRACE OF GOD. “For the grace of God that bringeth salvation to all men hath appeared.”
1. This grace is from God, as its eternal Fountain, from which it flows to men.
(1) He was not made gracious by the work of the Son, for he was the God of grace from the beginning. The work of the Son only manifested it (Joh 3:16).
(2) The grace is from the Son as well as the Father. Grace is in every conceivable way connected with the Person of the Mediator in Scripture (1Co 16:23; Gal 1:6; 1Th 5:28). The Father and the Son are one in the freeness of their love to mankind.
(3) Grace is also connected with the Holy Ghost, who is called “the Spirit of grace” (Heb 10:29), because he applies it and seals us to the day of redemption. Thus grace has its origin in the Father, its manifestation in the Son, its end in the Holy Ghost.
2. The nature of this grace.
(1) It is the free gift of God to mankind in the gospel of Christ. It is thus opposed to the idea of merit in man. Works, therefore, do not procure our salvation.
(2) The grace must necessarily be worthy of the character of God.
(a) The gift is worthy, for it is his own Son.
(b) The end is worthy, for it is his own glory and man’s salvation.
(c) The instrumental condition is worthy, for it is faith.
3. The scope of this grace. “That bringeth salvation to all men.”
(1) It is the only thing that can bring salvation to man. He cannot be saved by works, nor by philosophy, nor by man.
(2) It has a wide scope. It “bringeth salvation to all men.”
(a) This does not imply that all men will eventually be saved, for Scripture expressly asserts the very contrary.
(b) The connection of the passage explains the universality of the reference: “Servants, be obedient to your masters, that you may adorn the doctrine of God your Savior; for his grace is for slave and master alike.” There is no respect of persons with him.
(c) It signifies that grace is the only means by which salvation is possible for the race of man.
4. The manifestation of grace.
(1) In the Incarnation.
(2) In the work of Christ.
(3) In the energy of the Holy Spirit. “The darkness is past; the true light now shineth” (1Jn 2:8).
II. THE EFFECTS OF THE GRACE OF GOD. “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.”
1. This grace first manifests itself by teaching, just as the first thing in creation was light. It must begin with teaching, and the Spirit of God is given “to teach us all things” (Joh 14:26). The original word implies the idea of a disciplining process, effected by the grace of God to correct the inherent naughtiness of the heart.
2. The grace of God works toward the rejection of evil, for it teaches us “to deny ungodliness and worldly lusts.”
(1) The denial is in heart and deed. It involves the denial of self (Luk 9:23).
(2) It is the repudiation of ungodliness in heart and life.
(a) Ungodliness includes impiety, blasphemy, and infidelity.
(b) It includes all living without relation to God, whether we are blasphemers or not. Thus a man may be ungodly who seeks his own pleasure, or distinction, or happiness in the world.
(c) It implies the deeper enmity of the heart to God (Rom 8:7).
(3) It is the denial of worldly lusts; including the lust of the flesh, the lust of the eye, and vain glory of life”all that is in the world”which embody the enmity to God. Thus it denies
(a) sensual lusts (2Ti 2:22);
(b) the inordinate desire of worldly things, which may be lawful in themselves.
3. The grace of God produces certain positive effects. “We should live soberly, righteously, and godly in this present world.”
(1) It secures the due regulation of individual life. “Soberly.” This refers to the duties we owe to ourselves.
(a) In keeping a fair balance of judgment intellectually;
(b) In keeping a due mastery over our passions”a sobriety in speech, in behavior, in apparel, in eating and drinking, in recreations, and in the enjoyment of lawful satisfactions.”
(2) It secures the faithful discharge of all duties to our fellow-men. “Righteously.” Justice is an exact virtue, which can be easily measured, and is therefore the basis of commercial and civil life. A single failure in justice makes a man unjust. Therefore it is most necessary we should give our neighbor his due, and not compromise ourselves by conduct redounding to the injury of the gospel.
(3) It secures godliness. “Godly;” that is, with God, in God, for God. This godly life is a life dedicated to God and spent in his fear.
III. THE SPHERE IN WHICH THIS GRACE OF GOD PRODUCES ITS EXTENSIVE AND INTENSIVE EFFECTS. “In this present world.”
1. True piety does not disregard or despise the duties of common life.
2. It is in a hostile world this grace is to operate with such purifying results. It is called “this wicked world” (Gal 1:4); for the devil is its god, and sin is its prevailing character.
3. It is a world that cannot be overcome but by faith. (1Jn 4:4, 1Jn 4:5.)
4. It is a transitory world, in contrast with the world to come, of which the apostle immediately speaks.
IV. THE ATTITUDE OF THE BELIEVER IN RELATION TO THE FUTURE GLORY. “Looking for the blessed hope and manifestation of our great God and Savior Jesus Christ.” This attitude of blessed expectation tells powerfully upon the life of grace. The believer’s position is that of waiting for and looking unto the coming of the Lord. The patriarchs waited for his first coming; we wait for his second coming.
1. The believes waiting attitude is lit up by a blessed hope.
(1) This is “the hope of glory” laid up for us in heaven, which is associated with the Son of God, when we shall see him as he is.
(2) It is a blessed hope, because of all the blessings it brings to the believer.
2. The believer‘s waiting attitude has respect to the manifestation of the Lord‘s glory. This is connected with his second coming. It is the glory of “our great God and Savior Jesus Christ,” and not of the Father, because:
(1) In all the five places in which the manifestation is spoken of, it is Christ, not the Father, who is referred to. The term “Epiphany” is never, indeed, applied to the Father.
(2) This is the grammatical interpretation of the sentence, and is accepted by the Greek fathers generally.
(3) The immediate context applies only to the Son.
(4) The term “great God” would seem to be called for as applied to the Father, but stands in Scripture the perpetual and emphatic witness of the Deity of Christ.T.C.
Tit 2:14
The purport and extent of Christ’s Saviorship.
Mark
I. THE PERSON WHO GAVE HIMSELF FOR US. “Our great God and Savior Jesus Christ.” Here the atonement is connected with the Deity of the Savior, as if to showy that the true Godhead of the Son gave infinite value to his sufferings.
II. THE ATONING WORK. “Who gave himself for us.” Two things are here implied.
1. Priestly action. For he “gave himself” freely, the language being borrowed from Levitical worship. That typical economy could not unite priest and victim as they were united in Christ. The Father is often said to have given his Son; but the Son here gives himself, the priestly action exhibiting at once immeasurable love and voluntary obedience. He is himself “the unspeakable Gift “the best of all gifts to man.
2. It was a vicarious action. For he “gave himself for us,” the words in the original signifying rather for our benefit than in our stead; but, from the nature of the case, the gift was substitutionary, that it might be for our benefit. When we were “in all iniquity,” and so exposed to Divine wrath, our Surety permitted that iniquity to be charged to himself.
III. THE DESIGN OF THE ATONING WORK OF CHRIST. “To redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works!” It was a twofold design.
1. A redemption from all iniquity.
(1) The redemption signifies deliverance by the payment of a price. Here there is a clear causal connection between Christ’s blood as the ransom price and the redemption. This is Scripture usage (1Pe 1:18; Rev 5:9; Gal 3:13).
(2) The scope of this redemption. It is “from all iniquity.” This is to be understood under a double aspect.
(a) The iniquity includes all sin, considered as guilt and as entailing the curse of the Divine Law. His redeeming sacrifice dissolved the connection between our sin and our liability to punishment on account of it.
(b) The iniquity includes all sin as morally evil, and in this sense the redemption delivers his people from all impurity.
2. The purification of a peculiar people for himself.
(1) The primary signification is sacrificial; for the term “purify,” like the cognate terms sanctify, sprinkle, wash, cleanse, points to the effect produced by sacrifice upon those defiled by sin. These are now, by the blood of Christ, readmitted to fellowship with God. Thus believers, like Israel of old, obtain a new standing.
(2) The design of redemption is to consecrate a people for holy service, for priestly worship, in separation from the world. Thus they are “a peculiar people,” not singular or eccentric, but his peculiar treasure, held to be most precious, and kept with all Divine care.
(3) This people is separated to good works”zealous of good works,” because partakers of the Spirit of holiness (Rom 1:4), and of the sanctification of the Spirit (1Pe 1:2). This blessed fruit is worthy of a dedicated people. They must be zealots for practical holiness, for they Sad their best motives in two advents.T.C.
Tit 2:15
Pastoral work and authority.
“These things speak, and exhort, and rebuke with all authority.” The business of the minister is concerning all the things commanded in this chapter both as to doctrine and duty.
I. THESE DOCTRINES AND DUTIES WERE TO BE “SPOKEN OF,” SO AS TO BE BROUGHT TO BEAR WITH POWER ON THE HEARTS AND MINDS OF THE PEOPLE.
II. THEY WERE TO BE MADE MATTERS OF OBLIGATION IN THE CONSCIENCE; for Titus was to practice exhortation.
III. REBUKE WAS TO BE APPLIED WITH ALL AUTHORITY WHERE EXHORTATION FAILED OF ITS EFFECT.
IV. TITUS WAS TO LIVE SO CIRCUMSPECTLY THAT THE CRETANS COULD NOT DESPISE HIM. “Let no man despise thee.” Contempt would be the natural effect of observed inconsistency in the life of the young evangelist.T.C.
HOMILIES BY W.M. STATHAM
Tit 2:2
Aged Christian men.
“That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.” There are appropriate fruits for every time of life, and the Christian man bringeth forth fruit in his season. A frivolous, fantastical age is a distasteful spectacle. Old age should be cheerful; but fun should be without frivolity, and laughter without levity.
I. THE REVERENCE DUE TO AGE. We look for sobriety of character as the result of the experience of a man who has found that there are limits to all expectations; gravity in one who is nearing his great account; and temperance in one who is supposed to have trampled down the fierce passions of youth. We reverence age for the consistency of the long years of life, and for fidelity to conscience and to Christ.
II. THE FRUITS THAT MAY RIPEN IN AGE. They are:
1. Faith, which is a grace that grows. As men know more of Christ by heart-experiences and life-experiences, so ought their faith to increase in him whose promises have all been “Yea and Amen.”
2. Charity, alike in kindly estimate of others, in less bigotry, and in more comprehensiveness of embrace to all who may belong to other folds under the great Shepherd.
3. Patience. For while manhood has to work, age at eventide has to wait, sometimes in pain or in weakness. Still “they serve” while they wait, by prayer and quiet submission to the great will, the Lord’s will. They are “examples to the flock.”W.M.S.
Tit 2:3
Aged Christian women.
“The aged women likewise.” Our “behavior” is a sign of our character. We cannot hide the “roots” of our life. Weeds or flowers soon appear upon the earth.
I. HOLY WOMEN. Not sanctimonious, or stiff, or prudish; but holy. Never suffering irreverence to characterize their speech, levity to mark their looks, or folly to appear in their dress or demeanor. Holy, so that their quiet fellowship with God may affect their influence, and the enjoyment of the “earnest of the heaven” they are approaching in their old age may be known by their conversation.
II. TRUE WOMEN. “Not false accusers.” This does not apply to courts of law, but to common life. The word is expressive; it is “make-bates,” from which our word “abate.” They do not lessen the honor, the reputation, the good report of others by accusations which are unworthy and untrue.
III. TEMPERATE WOMEN. “Not given to much wine.” Never flushed with the semi-intoxication of indulgence. Never made frivolous and foolish in speech through strong drink. Avoiding this as the tyranny of a habit which may become with them a second nature. “Not given to much wine.”
IV. USEFUL WOMEN. “Teachers of good things.” Of the highest truths that make for salvation, and of all the truths which they have learned, that minister to industry, to household economy, to thrift and piety and prosperity. Every aged woman has a large ministry to fulfill when she remembers how large is the category of “good things” W.M.S.
Tit 2:4, Tit 2:5
Counsels to young women.
Here there are what may be termed “instructions” to the aged women as to the counsels to be given by them to the young women. Such authority does the gospel give to age; such reverence and respect for age does it expect from young women. Nations deteriorate in character whenever youth becomes insolent in its own independence, and resentful of authority.
I. SOBRIETY, or wisdom; that calm quietude of heart and mind which is not intoxicated by vanity, or carried away with the sensationalism of pleasure.
II. CHASTITY. Alike in thought, in speech, and in manner and conduct. Purity makes queenly women. One stain spoils the most exquisite sculpture. The beauty of marble is its purity, and the beauty of womanhood is chastity.
III. HOME–KEEPERS. Making home first of all a center of attraction by its order and cleanliness and comfort; then by its harmonies of peace and love, so that no discordant notes may mar the music of its joy; and then by avoiding gossiping visits, and the excitements of habitual restlessness, and a too great love of shopping, securing the safety of economy and the honor of a wife who “weaves“ all into beauty and order at home.
IV. OBEDIENCE. Not slavish submission to man; for woman is his equal, and “was not,“ as an old divine says, “taken from his feet, to be beneath him, or his head, to be above him; but from his side, to be equal with him.” Still, there is the obedience which consists in consulting him, judging and conformingwhere conscience is not offendedto his judgment and his wishes.
All this that “the Word of God be not blasphemed,” or its fame injured, which is the true meaning of blaspheme, viz. to blast the fame of it.W.M.S.
Tit 2:6
Counsels to young men.
“Young men likewise exhort to be sober-minded,” so that
I. THEY MAY TAKE SUCH A VIEW OF LIFE AS TO INCLUDE ITS DIFFICULTIES AND RESPONSIBILITIES.
II. THEY MAY BE KEPT FREE FROM THE UNDUE DISAPPOINTMENT OF TOO ENTHUSIASTIC MINDS.
III. THEY MAY BE KEPT FROM THE WINE–CUP AND ALL HARMFUL STIMULANTS.
IV. THEY MAY REMEMBER THAT LIFE IS A SOLEMN THING, FULL OF ACCOUNTABILITY.
V. THEY MAY KEEP THEIR MINDS OPEN TO COUNSEL FROM AGE AND EXPERIENCE.W.M.S.
Tit 2:7, Tit 2:8
A teacher’s influence.
Titus is to remember that personal character is the most eloquent counsel and the most convincing argument of the gospel.
I. PATTERS. Not a slavish example of mere deeds. For this is not the gospel ideal. We are not to copy mere actions, but to catch the spirit of the teacher. This makes true art, and it makes also true religion. We admire the pattern, but we do not copy it by “the rule of thumb,” but by the adoption of the same spirit. Christ in us. The mind of Christ.
II. DOCTRINE. Not mere dogma, which is an artificial thing, and may or may not be true, according as the authority which gives it may be wise and enlightened, or ignorant and superstitious. Doctrine is different. It is a revealed truth which has its response in the heart and conscience, and its attestation in life. This the gospel has. And he is to show “uncorruptness;” that is, he is not to defile it with worldly compromises. And “gravity;” for it is not meant to be the light theme of intellectual discussion, but the gravest matter of obedience. And “sincerity.” It is not to be preached for expedient reasons, as, for instance, the security of life, or the safety of the state, or the ways in which even Socrates would have men honor the gods, although inwardly he disbelieved in them; but with sincerity of conviction as to their reality and truth.
III. SOUND SPEECH. No hollow rhetoric. No statements in excess of fact for the sake of impression; but sound all through in argument, illustration, and attestation. Such conduct and speech will shame those who “see the fruits,” and can say no “evil” of us.W.M.S.
Tit 2:9, Tit 2:10
Counsels to slaves.
This Epistle was circulated in Asia Minor, where there were some eighty thousand slaves. “Exhort slaves, or bond-servants,” etc. The gospel cured slavery, as it cured polygamy, by a slow and steady development of the doctrine and spirit of the crossthat we are all one in Christ Jesus, that we are not our own, and that we ought to love others even as ourselves. And no man would like to be a slave himself.
I. OBEDIENCE. They were slaves, and they had masters. While that relationship remained, let them show the conquests of the gospel in their endeavors to please, and in their not “gainsaying,” or answering again. Masters would see in such conduct the divinity of the gospel; and slaves would not suffer in vainit would give the dignity of “ministry” even to their lives.
II. BEAUTY. Not “purloining,” which slaves are tempted to do. Having been purloined or “stolen” themselves, it would not seem very harmful to them to steal things from their masters. But they were to “adorn the gospel”to show how “beautiful” it could make their rude life, and the rough, hard lot of a slave.
So we all have here the gospel in its beauty. “Adorn,” and in its breadth, “all things.”W.M.S.
Tit 2:11
Christ for every man.
The gospel is universal. It knows nothing of race, or country, or clime. It is the grace of the Father to every child, it reveals the nature of God himself, which is love.
I. HERE IS A QUESTION TO BE CONSIDERED. It is said by the apostle that it “has appeared unto all men.” Is this so? Are there not multitudes ignorant of the gospelmultitudes who have never heard the joyful sound? Unquestionably. But for all that, it has appeared for all men, and this is the true meaning of the expression. Its invitation is to all. Its provisions are for all, and it rests with us to go into all the world and preach a gospel which has room yet for the world at its banquet-table of grace.
II. HERE IS A SALVATION TO BE BROUGHT. This explains everything. It brings salvation. Some will not accept it. Some will only use it as a miraculous charm, without applying it to the conscience and the character. What is it, then, to be saved? To be delivered from the condemnation of the Law is not all. We are to be saved from ourselves, from every tyrannous yoke of habit, every corrupting cancer of evil, every relic of selfishness and sin; and this is illustrated and explained in the succeeding verses. So that salvation is as broad in its application as it is beautiful in its results.W.M.S.
Tit 2:12
True self-denial.
Here we see that the cross of Christ has its influence within ourselves as well as on the moral government of God. We are not left passive in a mere receptivity of blessing; we are actively to co-operate with the Spirit of God in working out our salvation.
I. HERE IS SELF–DENIAL. But what are we to deny? Our better selves? No; we are to please our conscience, to satisfy our sense of moral order and beauty, to gratify the spiritual being. All depends, in our consideration of self-denial, upon which self we are to deny, the lower self or the higher self. Ungodliness is to be denied; for nothing can minister to the true ends of our being that is not of God. Without “godliness” we are graceless, and all seeming beauty is meretricious and unreal. Worldly lusts are numerous. Lust is love in wrong directions. It is not merely excess or a question of degree; it is a question of kind. Love may be pure, or it may be the lust of the eye, which is sensuality. The pride of life is the lust of pride in mere carnal enjoyment and ambitious aim. We must deny the thorns and the tares of the one to leave room for the harvest of holiness. But
II. NEGATIONS ARE NOT ENOUGH. We are not good by what we give up simply, but by what we take up. The cross has its creative as well as its destructive influence. “I am crucified with Christ: nevertheless I live;” and how? “Soberly;” giving room for reason to take the place of passion, and for conscience to conquer the excitements of intoxicated desire. “Righteously;” so that it may be seen that wickedness is wrongour life “wrung,” that is, twisted from the “straight.” “Godly;” that is, not governed by laws of custom, or expediency, or self-pleasing, but by God’s will, and the Spirit of God in the heart. For as nature is beautiful because therein we see the ideal of Godno art being really beautiful that is not true to natureso no life is pure and holy that has not God’s thought and purpose in it. And we are to do all this amid temptation and hesitation, in “this present world.”W.M.S.
Tit 2:13
The coming day.
We are to live with a great sky of immortality above us; for no mere secularism has motive power enough to sustain a noble life. It breaks down always through the consciousness that nothing matters much, for death ends all; as the skeptic in Ecclesiastes is supposed to feel when he says, “All things come alike to all: there is one event to the righteous, and to the wicked.”
I. THE UPWARD LOOK. “Looking for that blessed hope.” What is that hope? Thisthat one day all inequalities will be adjusted, all wrong redressed, all faithful service rewarded, and all true character revealed.
II. THE REVEALING DAY. “At the glorious appearing of the great God and our Savior Jesus Christ.” How his appearing will take place we know not. Nor when. Nor where. But all Scripture teaches that there is a day for “the manifestation of the sons of God,” and for the judgment on worldly and wicked men. Our apostle prays that “we may find mercy of the Lord in that day.” The exile has the hope of seeing his native land. The child at school looks for and longs for home. And this with us is a blessed hope, because it makes us happy and restful here and now, and makes us joyful even m tribulation; for we look for “a city which hath foundations, whose Builder and Maker is God.”W.M.S.
Tit 2:14
The giving of the self.
This is the most beautiful of the sentences in this Epistle. Christ came not merely to teach, or to reveal the fatherhood of God, but to give himself.
I. HE DID THIS IN HIS LIFE. All his exquisite sensibilities were bruised in a world of selfishness and sin. The sorrows and griefs of men hurt him. He did not merely give his thoughts, or give his time, or give his infinite help. He “gave himself.”
II. HE DID THIS IS HIS DEATH. As our Sacrifice he gave himself, “that he might redeem us from all iniquity;” not from guilt alone, but from every form of evil. The perfectly voluntary character of our Savior’s redemptive mission is seen in such expressions as “I come to do thy will, O God,” and when concerning his life he says, “No man taketh it from me, but I lay it down of myself.” This voluntarism on his part itself destroys all those critical objections to the atonement which were once raised against the suffering of the innocent one for the guilty; for, in the first place, Christ “gives himself,” and, in the second place, he does it for a worthy end; not that he may appease the wrath of his Father, but that he may honor his moral government by his perfect obedience unto death, and that he may redeem men from more than the curse of the Law, viz. from all iniquity. Thus, again, the end of the gospel is characterthat this earth may be as the garden of the Lord, in which all iniquity may be downtrodden and destroyed.W.M.S.
Tit 2:15
Cultivation of respect.
“Let no man despise thee.” For through the personal influence even the first apostles and teachers had to win their way.
I. RELIGIOUS TEACHERS NEED ESPECIALLY TO REMEMBER THAT EVEN WORLDLY MEN DESPISE HYPOCRITES. If men recommend a medicine they do not take, or exhort to obedience of a law which they do not themselves obey, or seek to inspire admiration for a virtue which they only wear as a cloak, or affect a love to the Savior which ends in no self-denial or sacrifice, they are hypocrites, and men despise them.
II. RELIGIOUS TEACHERS NEED ESPECIALLY TO REMEMBER THAT MEN WHO ARE DESPISED HAVE NO REAL POWER. That is, of course, rightly despised; for they may be wrongly despised, it is written of our Lord, “He was despised and rejected of men.” So that we must keep in remembrance the fact that what St. Paul means is “deservedly despised.” No rhetoric, no argument, no brilliancy of thought, no ability of application or illustration can make any minister of Christ really useful and effective if his character and reputation are justly despised. As “Ossili” says, “character is higher than intellect.”W.M.S.
HOMILIES BY D. THOMAS
Tit 2:1-10
Genuine morality.
“But speak thou the things which become sound doctrine,” etc. Paul, having given Titus directions as to the organization of a Christian Church in Crete, and changed him to contend against those who, in the name of Christianity, propagated doctrines at variance both with the truths and the spirit of the gospel, here urges that genuine morality which should be the grand aim and tendency of all gospel preaching. The grand subject presented in this passage is genuine morality. There have been, and still are, those who regard morality and religion as two distinct subjects or lines of conduct. But they are essentially one; one cannot exist without the other. The essence of both consists in supreme regard to the Divine will as the only standard of character and rule of life. From these verses we may draw three general truths in relation to this subject.
I. GENUINE MORALITY LEGISLATES ALIKE FOR ALL MANKIND. It speaks to man authoritatively, whatever his personal pecularities, adventitious distinctions, social relations, secular circumstances, official position, the number of his years, or the characteristics of his country. Moral law meets him everywhere; he can no more escape it than he can the atmosphere he breathes. In these words persons are mentioned distinguished by three fundamental facts.
1. The fact of age. Amongst the millions of the race, not many in any generation can be found that came into existence exactly at the same minute. Hence there are those differing in age from one year to a hundred or more. Hence Paul speaks here of “aged men” and “aged women,” “young men” and “young women.” At the first dawn of moral consciousness, up to the last breath of earthly existence, the voice of duty speaks”Thus saith the Lord.” No one has strength enough to extricate himself from the ties of moral obligation. Not even that mighty spirit who leads the “world captive at his will” can break the shackles of moral responsibility.
2. The fact of sex. Here are “men” and “women,” both the aged and the young. However closely identified in affection and interest, moral duty treats each as a distinct personality. In human legislation the obligation of the woman, in some cases, is absorbed in that of the man. Not so with the moral legislation of Heaven. Each must bear its own burden. Inasmuch as the woman is as bound to follow the will of God as the man, no man has a right to interfere with the freedom of her thought, the dictates of her conscience, or the independency of her devotions. For long ages men have not recognized this fact, and they have treated women as their toys of pleasure and instruments of gratification. Women are beginning to wake up to their rights, and the day of man’s tyranny is drawing to a close.
3. The fact of relationship. Paul says, “Exhort servants to be obedient unto their own masters.” Why the duty of servants should be here referred to and not that of masters, is not because masters have not their duty, but perhaps at this time in Crete there were slaves who were disloyal and rebellious. Whilst the duty of servants is here referred to, the fact must not be overlooked that morality is binding on men in every social relationship, on the rulers as well as the ruled, the judges as well as the criminals, the parents as well as the children, the employers as well as the employees. What is wrong for one is wrong for all, and the reverse.
II. GENUINE MORALITY REACHES TO THE SPRINGS OF THE HEART. It does not concern itself with the external conduct. “Bodily exercise profiteth but little.” But as it regards external conduct as the evolutions of the states of the heart, it legislates for those states. It says, “Keep the heart with all diligence, for out of it are the issues of life.” Glance at the virtues here inculcated. “That the aged men be sober [sober-minded], grave, temperate.” The exhortation to sobriety is also addressed to aged women: “That they be not given to much wine.” Also to the young women: “Teach the young women to be sober.” And to the young men: “Exhort to be sober-minded.” Although physical sobriety is undoubtedly referred to, moral sobriety, serious thoughtfulness, and self-restraint are evidently included and regarded as fundamental. Moral sober-mindedness is the effective preventative and cure of all physical intemperance. No argument, either for total abstinence or against it, can be sustained by the phrase, “Not given to much wine.” All the words convey isDo not get drunk. “Sound in faith, in charity [love], in patience.” This meansHave a healthy faith, a faith well founded; a healthy love, a love fastened on the supremely lovable; a healthy patience, a patience that shall bear up with fortitude and magnanimity under all the trials of life. “As becometh holiness “reverent in demeanor. Let the whole life be full of that “holiness without which no man can see the Lord.” “Not false accusers”not slanderers. It has been observed that old women are specially tempted to garrulity and querulousness; hence the exhortation here. “Teachers of good things”of that which is good. Things good in themselves as well as in their tendencies and issues; teachers, not merely by words, but by example. “That they may teach [train] the young women to be sober.” The expression, “to be sober,” should be omitted. “To love their husbands.” The duty implies that the husband is loveworthy; there are some men who are called husbands so morally abhorrent and disgusting, that to love them would be impossible. The ideal husband must be loved. “To love their children.” A mother’s love, of a certain kind, is proverbial. Maternal love, wrongly directed, has been one of the chief curses of the race. “To be discreet”sober-minded. A proper cheerfulness in mothers is a precious virtue, but volatile frivolousness is a serious evil. “Chaste“purity of the body, freedom from obscenity in language and life. Nothing in society is more beautiful than a thoroughly chaste womanchaste in language, chaste in dress, chaste in movement; and nothing is more disgusting than the reversea woman unclean in appearance, in costume, in language, in manners. “Keepers [workers] at home.” Wives must work as well as husbands. Work is a condition of health and of true enjoyment. An idle wife is a bane both to herself and her family. “At home.” This may not mean entirely in her own house, but in her own sphere, it may be in the garden, the field, the schoolroom, the Church, etc. “Good”kind, amiable, sympathetic, generous, free from all that is malign, envious, and jealous. “Obedient [being in subjection] to their own husbands.” This implies, of course, that the husband’s commands are wise, right, and useful. “That the Word of God be not blasphemed.” This refers, perhaps, to all the previous exhortations, and expresses a grand reason for the cultivation of all virtues. Our conduct in all things should be such as to bring honor rather than dishonor on our Lord and Master. “Let your light also so shine before men, that they may see your good works, and glorify your Father which is in heaven.” “Young men likewise exhort to be sober-minded.“ Youth, in the swelling streams of its passions, the wild play of its fancy, and its craving for the romantic, is fearfully exposed to mental insobriety. Hence; no duty for the young is more urgent than that of obtaining a self-masterhood. Titus, whom Paul commands to exhort young men to this duty, was himself a comparatively young man. He could scarcely have been more than forty years of age. “Brought up in a pagan home, not improbably in the luxurious and wicked Syrian Antioch, drawn to the Master’s side in the fresh dawn of manhood, tried in many a difficult task and found faithful, the words of Titus exhorting the youth of Crete to be sober-minded or self-restrained would be likely to have great weight.” “In all things showing thyself a pattern [ensample] of good works, in doctrine showing incorruptness, gravity, sincerity, sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you [us].” In order that the exhortations of Titus might have full force, Paul here addresses an admonition to him. He is to show himself a “pattern of good works” in all things; he is to be a model of excellence in all his relations to the men and women of Crete, both the aged and the young. He must be pure, grave, and sincere. His preaching, too, should be such that could not be “condemned”sound, healthy, practical, not fanciful, sentimental, and morbid. Ah! how many sermons preached every Sunday men of reason, thoughtfulness, conscience, recoil from and condemn! “Exhort servants to be obedient [in subjection] to their own masters, and to please them well [to be well pleasing to them] in all things; not answering again [not gainsaying]; not purloining, but showing all good fidelity.” Herein is enjoined on servants obedience, acquiescence, honesty, faithfulness. All this implies, of course, that the master is what he ought to be, that his commands are righteous, that his words are truthful, and that the work he enjoins is lawful and right. “That they may adorn the doctrine of God our Savior in all things.” From this it would seem that even slaves, in righteously serving their masters, may even honor God in their humble service. Thus from this passage we ]earn that genuine morality reaches the very springs of the heart, the fountain of all actions. He is not a moral man who only acts in strictest conformity to the conventional rules of society, nor is he even a moral man who merely fulfills the letter of the Divine commands. “All these commandments have I kept from my youth up Yet one thing thou lackest,” etc. He only is the true man whose governing sympathies flow in the channels of eternal right, and whose activities are ever engaged in endeavors to please the mighty Maker of his being. The will of God, and that only, is the datum of true ethics.
III. GENUINE MORALITY IS THE GRAND PURPOSE OF GOSPEL TEACHING. “But speak thou the things which become [befit] sound doctrine, that the aged men,” etc. His teaching is to be in contrast with that of the false teachers mentioned in the previous verses, and which led to immorality of conduct. This verse and the seventh, urging Titus, as a preacher, to be a pattern in all things, both in his teaching and his conduct, justifies the inference that the grand end of gospel teaching is the promotion of get, nine morality. In the eighth verse of the next chapter, Paul distinctly states that Titus was so to teach that his hearers might be “careful to maintain good works.” This is a point which what is called the “Church“ has, in its teachings, practically ignored. The gospel has been preached to sustain theologies, to establish sects, and to maintain certain institutions, ecclesiastical and political, instead of making men morally good, honest, faithful, and heroically loyal to the “truth as it is in Jesus.” Here, then, we have the only infallible test of pulpit usefulness. In what does the real utility of the pulpit consist? In gathering large audiences? Any charlatan can do this; and, frequently, the greater the charlatan the most successful. In generating in the congregation the largest amount of superficial religious sentiment? This often emasculates the reason, diseases the conscience, enervates the will, and renders the whole atmosphere of the soul insalubrious and depressing. No; but in making men moral, the living agents evermore of’ good works. I estimate a true Church, not by the number of its members, the apparent earnestness of its devotions, or the amount of its contributions, but by the number of its professors who are too truthful to lie, too honest to defraud, too morally noble to do or to countenance a mean or a dishonorable actto whom, in short, all worldly wealth and power, and life itself, are held cheap as dirt compared with the right. When Churches are made up of such members, then, and not until then, they will command the confidence, the sympathy, the trade, and the influence of the world. Well does Emerson say, “There is no morality without religion, and there is no religion without morality. ‘This is the love of God, that we keep his commandments.’ He who loves God keeps the commandment, loves God in action. Love is obedience in the heart, obedience is love in the life. Morality is religion in practice, religion is morality in principle.”D.T.
Tit 2:11-15
The soul-culture of the world.
“For the grace of God that bringeth salvation hath appeared to all men,” etc. “Taking occasion from what he had just said of the connection between the conduct of Christians and the doctrine they professed to have received, and the connection of both with the glory of God, the apostle proceeds in these verses to ground the whole of his exhortations respecting the behavior of Christians in the essentially moral nature and design of the grace of God, as now manifested in the gospel’ (Dr. Fairbairn). As if the apostle had said, “You must exhort all orders, those of every age and condition, of each sex, bond as well as free, to struggle after spiritual goodness because the ‘grace of God,’ or the gospel, has come to you.” Our subject is the soul-culture of the world. Man requires training. He needs physical training, intellectual training, and, above all, spiritual training, the training of the soul into a higher life. We have here the instrument, the process, and the end of true soul-culture.
I. THE INSTRUMENT OF TRUE SOUL–CULTURE. What is it? Not science, legislation, philosophy, poetry, or any of the arts. What, then? “The grace of God.” What is that? Undoubtedly God’s merciful plan and ministries to restore the fallen world. The Epiphany, or manifestation cf this redemptive love of God for the world, we have in the advent and ministry of Christ to this earth. “The grace of God” stands for the gospel. Concerning this instrument, observe:
1. It is the love of God. Divine love is the cause, the essence, and the effective energy of all God’s redemptive ministries.
2. It is the love of God to save. “That bringeth [bringing] salvation.” Salvation, that is, the restoration of man to the knowledge, the image, and the friendship of God. This is the aim and the work of the “grace of God.” Without this grace there would be no salvation.
3. It is the love of God revealed to all. “Hath appeared to all men.” The gospel is not for a tribe or a class, but for man as man. Like the concave heavens, it embraces the wide world; it is for “all men.“
II. THE PROCESS OF TRUE SOUL–CULTURE. This process involves three things.
1. The renunciation of a wrong course. “Denying ungodliness and worldly lusts.” These expressions are an epitome of all that is sinful and wrong in human life. Are they not all-prevalent and all-potent? “Ungodliness,” or practical atheism, where is it not? “Worldly lusts,” the impulses of sensuality, selfishness, pride, and ambition, they are the springs of worldly action the world over. Now, these are not only to be renounced, repudiated, but they are to be defied, resisted, and renounced; they must be given up. “Ungodliness” must give way to true piety, “worldly lusts” must be renounced for impulses spiritual and Divine.
2. The adoption of a right course. “We should live soberly, righteously, and godly in this present world.” It is not enough to renounce the evil; the good must be adopted. Negative excellence is not holiness. Strip the soul of all evil, and if it has not goodness in it, it “lacks the one thing” without which, Paul says, “I am nothing.” We must live “soberly,” holding a mastery over our own passions and impulses; “righteously,” rendering to all men their due; “godly,” practically realizing the presence, the claims, and the love of God in our every-day life. All this “in this present world,” or in the present course of things. This “present world” urgently requires such a course of life, for it is dangerous and transitory withal.
3. The fixing of the heart upon a glorious future. “Looking for that blessed hope and the glorious appearance of the [appearing of the glory of our] great God and our Savior Jesus Christ.” Are there two personalities here, or one? One, I think. “The great God our Savior,” or our great God and Savior. The object of hope is, then, the future epiphany of the Divine, all glorious to behold. To see the redemptive God as we have never yet seen him in this morally hazy scene, this is the “blessed hope.” Such a hope implies:
(1) A vital interest in the epiphany. We never hope for that for which we have not a strong desire.
(2) An assurance that such an epiphany will take place. Desire, of itself, is not hope. We desire many things we cannot hope for. It becomes hope when it is combined with expectation, and expectation implies the existence of grounds or reasons. That there will be such a manifestation, there are abundant reasons found in the apparent irregularities of Divine Providence in its operations here, in the instinctive longings of the human soul throughout all lands and ages, as well as in the clear and frequent declarations of the written Word.
III. THE END OF TRUE SOUL–CULTURE. “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” Observe:
1. The end is moral redemption. “Redeem us from all iniquity.” Redemption is not something that takes place outside of a man; its achievement is within. It is a raising of the soul from ignorance to knowledge, from vice to virtue, from selfishness to disinterestedness, from materialism to spirituality, from the mastery of the devil to the reign of God.
2. The end is spiritual restoration to Christ. “Purify unto himself a peculiar people [a people for his own possession].” Restoration to his likeness, his friendship, his service.
3. The end is complete devotedness to holy labor. “Zealous of good works.” What are good works? Not any particular class of works. All works are good that spring from a good motive; and the good motive is supreme love for the Supremely Good. Works springing from this motive, whether manual or mental, social or personal, civil or ecclesiastic, public or private, all are good.
4. The end involves the self-sacrifice of Christ. “Who gave himself.” Here is the grandest sacrifice ever made in the universe. Nothing grander could be.
(1) The greatest possession a man has is himself. What are millions of acres, or the rule of kingdoms, in the estimation of the owner as compared to himself? “Skin for skin,” etc.
(2) The greatest self in the whole creation is Christ. He was, in some special sense impenetrable to us, the only begotten Son of God, and he gave himself. If he had given a universe, his gift would not have been equal to this, His gift teaches the enormity of moral evil.D.T.
Fuente: The Complete Pulpit Commentary
Tit 2:1 . Instructions to Timothy how he is to exhort the various members of families, down to Tit 2:10 .
] see 2Ti 3:10 ; 2Ti 4:5 . A contrast with the heretics, not, however, as Chrysostom puts it: . It is with regard to their unseemly doctrine that Paul says: . . In contrast with their and , Titus is to speak things in harmony with sound doctrine, by which are meant not so much the doctrines of the gospel themselves, as the commands founded on them, Tit 2:3 ff. (Wiesinger). On . ., see Tit 1:9 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
III
Directions which Titus is to give to different classes of Church members, and to confirm by his own example
Tit 2:1-10
1But speak thou the things which become [what becomes the] sound doctrine: 2That the aged men [aged men] be sober, grave, temperate, sound in [the] faith, in charity [love], in patience [steadfastness]. 3The aged women likewise, that they be in behavior as becometh holiness [saints], not false accusers [slanderous], not given [addicted] to much wine [wine-drinking], teachers of good things 4[what is good]; That they may teach the young women to be sober [that they school1 the young (married) women], to love their husbands, to love their children, 5 To be discreet, chaste, keepers at home,2 good, obedient to their own husbands, that the word of God be not blasphemed. [The] 6Young men likewise 7[in like manner] exhort to be sober-minded [temperate] ; In all things shewing thyself a pattern [as an example] of good works: in [the] doctrine shewing 8uncorruptness, gravity [dignity], sincerity [omitted, as not in the test],3 Sound speech, that cannot be condemned; [in order] that he that is of the contrary part [the adversary] may be ashamed, having no evil thing [when he has nothing evil] to 9say of you [us].4 Exhort servants to be obedient unto their own masters, and to please them well in all things [to be well-pleasing in all things]; not answering 10again [not to be contrary]; Not purloining [Purloining nothing], but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
EXEGETICAL AND CRITICAL
Tit 2:1. But speak [i.e., preach] thou, , in contrast with the false teachers just condemned [and emphatic.D.]. Titus is to follow the example, not of the false teachers, but of Paul: he is to follow the line of sound doctrine, which here, and generally in the Pastoral Epistles, is especially commended in its practical direction.What becomes [is agreeable to] the sound doctrine [in opposition to the fables and commandments of men.D.]; (comp. Tit 1:9). Precisely the opposite of those who speak what is not right (see Tit 2:11).
Tit 2:2. That aged men, &c. This whole predicate, which is continued in what follows, depends either upon (speak), or upon , … (what becomes, &c.), which amounts to the same thing in respect to the sense. The first connection appears to be favored by the form of Tit 2:6.Aged (), namely, in years (as Phm 1:9; Luk 1:18), [not , in an official sense; Ellicott.D.].Sober, (comp. on 1Ti 3:2).Grave, temperate (comp. on 1Ti 2:2; Tit 1:8).Sound in faith, &c.Steadfastness, , here corresponds in a measure to hope, in the ordinary Pauline trilogy. If this virtue becomes every disciple of the Lord (Mat 24:23), it is peculiarly an ornament to the aged. On the dative here employed, for which, in Tit 1:13, the preposition is found, see Winer, Gramm., 194. Calvin: With good reason does he include in these three parts (faith, love, patience) the sum of Christian perfection. For by faith we worship God; because neither invocation, nor any exercises of piety, can be separated from it. Love extends to all the commandments of the second table. Patience follows as the seasoning of faith and love. For, without it, faith would not long endure, and many things occur every day, so insulting, or exhibiting so much ill temper, that in our irritation we should not only be languid, but almost dead to the duties of love, if the same patience did not support us.
Tit 2:3. Aged women likewise, : the Apostle refers here not to the wives of the elders, nor to the deaconesses, but to the aged female members of the church generally (comp. 1Ti 5:2).In behavior, , not only in their apparel, but also in their whole deportment. Jerome: That their very walk and motions, countenance, language, and silence, shall present a certain decorous and sacred dignity.As becometh saints (comp. Eph 5:3; 1Ti 2:10). The sanctification of the inner life must shine forth in the whole arrangement of our daily walk and conduct.Not slanderers, literally, not devils, (see on 1Ti 3:11).Not addicted to much wine-drinking (comp. on 1Ti 3:8). Of ardent spirits, which in our days are drunk along with, and now and then more than wine, the Apostle does not speak, because in his time they were not in use. Against brandy, for instance, he could not lift up a warning voice, because it has been known but four hundred years, and was first sold by the apothecaries, in the fifteenth century, as a medicine. But surely the sin of being addicted to such liquors is no less inconsistent with the sound doctrine, than the being given to much wine (1Ti 3:8).Teachers of what is good, not publicly (1Ti 2:12), but [as the specifications in the context imply.D.] privately, although by the word of exhortation, as appears from what immediately follows.
Tit 2:4. That they school the young women, . Without prohibiting the exhortation of the young women directly by Titus himself, Paul would have these exhortations, in matters of daily life, proceed from the aged women in their several circles of influence. The substance of these exhortations is, to love their husbands, to love their children. It is worthy of note how the Apostle here, and in other passages, directs the attention of every one to the immediate sphere in which Providence has placed him. The key to this is given in the remark of Calvin: Moreover, he exhorts more at length, because they were to be particularly recalled to the endeavor after a holy and becoming life, who had been busy only in idle inquisitiveness: for there is nothing which better checks the aimless curiosity of men, than to know in what duties they ought to be engaged.
Tit 2:5. Discreet [or, perhaps better, staid.D.], chaste, domestic, , (according to another reading possessing much authority, [see critical remarks.D.], a word which does not elsewhere occur, but meaning, according to its composition, working at home, housewifely).Obedient to their own husbands ( , own with emphasis), a genuine Pauline expression (Eph 5:22), and a deep Christian thought (1Pe 3:1-6).That the word of God be not blasphemed (comp. on 1Ti 4:1). [Also Tit 2:8; 1Ti 5:14. The general idea of this passage is, that the good name of the gospel depends upon the proper conduct of its professors in the stations they occupy.D.] On comparing this with 1Ti 5:1 it is manifest that the Apostle would have the young women in Crete exhorted in a somewhat sharper tone than those in Ephesus. There, however, the exhortation was to be given by the youthful Timothy himself; here, on the contrary, by the aged women, who in many respects would have more freedom and right to address their younger sisters.
Tit 2:6. The young men [ , the younger men.D,]. to be temperate. Having spoken of the elders and the younger women, the Apostle now adds to the directions for aged men (Tit 2:2) a hint for Christian youth. All that Titus was to hold up before this class, is summed up once more in a Christian [to be sober-minded, in opposition to being under the influence of immoderate affections; Beza, Huther.D.]. It will be remembered in what a comprehensive sense this word is elsewhere employed, and how much value Plato, for example, attaches to temperantia.
Tit 2:7. In all things, &c. This exhortation springs quite naturally from the preceding, since Titus himself was also a young man. But not only with a view to this class, but also to all the members of the church, Paul would have Titus unite with the preaching of the word the preaching of his own example, without which all teaching and exhortations are vain. [Notice, in the original, the emphasis, next only to , on , thyself.D.] In all points, , i.e., in respect to all things which belong to the faith and the life of the true Christian, showing thyself, (on the reflexive pronoun with the Middle, see Winer,Gramm., 39, 6), as an example of good works,, a pattern which others might safely follow, such as Paul himself had given (1Co 11:1). Calvin: He wishes the teachers to be a copy, which the scholars may imitate.In doctrine uncorruptness. This and the following accusative are dependent upon showing; see Col 4:1; Huther.Instead of in the Recepta, is to be read, with A. C. D.1 E. [Cod. Sin.], and others (see Lachmann and Tischendorf) [which has much the same meaning. To make, with De Wette, this incorruptness, or purity, refer to the quality of the doctrine, viz., as unadulterated or pure, would be to anticipate what is said in the next verse, sound doctrine, and to necessitate a too abrupt connection with the next word, dignity, Which must certainly be referred to the teacher. It is best, therefore, with Macknight, Flatt, Heyden-reich, Wiesinger, Ellicott, and others, to understand it, as Dr. Van Oosterzee does, of the form of Tituss teaching. His discourses, in respect to their preparation and delivery, must be characterized by sincerity and dignity; or, as Ellicott well expresses itin his delivery, a chaste sincerity of mind was to be combined with a dignified of manner.D.] The form of the doctrine, then, should be pure, chaste, free from everything at variance with the character of the gospel; the spirit, and the true way and manner of discourse, is indicated by the next word, , dignity.
Tit 2:8. Sound speech, that cannot be condemned, a description of the import of the doctrine which Titus was to preach, in distinction from that of the false teachers. The connection shows clearly enough that sound speech, , must be understood not of private conversation (Calvin), but of public preaching.That the adversary may be ashamed. Since the connection gives no decisive indication of the particular kind of hostility here specially referred to, we may suppose it to be that of Satan, and also the false teachers who were his instruments. [Chrysostom also understands the adversary to be the devil; but the distinct reference to speaking against believers, seems much more probably to point to heathen or Jewish opposers, or both. This is now the opinion of the best expositors.D.]When he has nothing evil to say of us; either of us the ApostlesTitus, and Pauls other fellow-laborersor also of us Christians in general.
Tit 2:9. Servants, &c. (comp. 1Ti 6:1). In consequence of the peculiar national character of the Cretians, the spurious love of liberty must have here developed itself in its full strength. Exhort, , is to be supplied from Tit 2:6. The Christian slaves must be subject to their own mastersthe masters to whom they legally belong.In all things well-pleasing; so that not only their actions shall be blameless, but the way and manner also in which they perform them be agreeable in the eyes of their masters. The phrase, in all things, finds the needed limitation, of course, in Act 5:29.Not to be contrary,, not referring to isolated cases, but to the habit which many servants contract, of incessantly making some objection against what is said to them, and setting up their own will in opposition to that of their masters.
Tit 2:10. Purloining nothing, , literally, taking away nothing for themselves (comp. Act 5:2-3).Showing all good fidelity, describing the general disposition which should lie at the foundation of the particulars just mentioned. [It is called good, with reference to its results, as the connection shows.D.]That they may adorn in all things the doctrine, the word of the gospel, of our Saviour God (comp. chaps. 1, 2), not Christ distinctively, but God in His whole indivisible essence. A life, then, in which the power of the gospel is displayed, may be called an adornment of the doctrine (). The humbler the condition of servants, the more beautifully is their piety described; Bengel.
DOCTRINAL AND ETHICAL
1. The exhortations of the Apostle intended for various classes, afford new evidence that Christianity does not reverse the natural order of things, but confirms and sanctifies it, and is thus a priceless boon to human society.
2. The care of the Apostle not to give the least offence to those who are unfriendly to the gospel, is entirely in the spirit of his Master (Mat 17:24-27), and hence must be imitated by every Christian in every sphere.
3. As our Lord exhorts all His disciples to edify others by the example of their life, the minister of the gospel is especially called to do this, if his preaching is not to be entirely fruitless. Take heed to yourself, for the eyes of many are turned towards you, and many can see your fall. You can commit no fault, but that the world will trumpet it. Eclipses of the sun, when the sky is clear, seldom occur unobserved. Since you give yourselves out to be lights of the church, many eyes will inevitably be turned towards you. If others, therefore, can sin unobserved, you cannot. The light of your own teaching will reveal your bad life. Do your work therefore, as those who know that the world is looking on, and that, too, with the keen eye of enmity, which always infers the worst, and knows how to find out, spread abroad, and use the smallest weaknesses, and even discovers evil where none exists; Baxter.
4. That Christianity is the most practical thing in the world, becomes manifest when it sanctifies the family and the community, and renders them a dwelling of God through the Spirit. As a fuller commentary upon these exhortations of the Apostle, deserves to be consulted the Descriptio reipubl. Christianopolitais, Strasb., 1619, by John Val. Andre, in which the entire internal organization, and all the conditions of a true Christian church, are described. A counterpart to this is Bishop Erich Pontopidan Menoza, or History of an Asiatic Prince, who journeyed about in the world in search of Christians, but had little success in his search; Copenhagen and Leipzig, 1750, 6 vols.
HOMILETICAL AND PRACTICAL
Not our own will, but the pattern of sound doctrine, should be the rule of our preaching.No condition and Ho period of life is to remain unaffected by the sanctifying influence of the gospel.Although the calling of a disciple of the Lord is the same essentially in all cases, yet in every case it has special modifications.The blessedness and the work of a Christian old age.The disciples leaders should be furtherers in the way of life.To the true preacher everything must preach.How faith rejuvenates age, and imparts to youth somewhat of the wisdom of advanced years.Deo servire, regnare est.Christianity and slavery in their relation to each other: (1.) What slavery is without Christianity; (2.) what Christianity has done for slavery [the enslaved.D.], and what it is yet to do.It is a great benefit, when every occasion is taken away from the enemies of the Lord to work injury to the cause of His kingdom.How Christianity adorns man, and how man in return adorns the gospel.
Starke: Cramer: A theologian must possess a theological prudence, wisdom, and discretion, in order to speak with every one according to his condition, character, and difficulties. For as a shepherd treats the young lambs in one way, the sheep in another, the wethers and rams in another, and makes a difference between the sound and the sick (Eze 34:15), so, because all Christians have not the same gifts, the preacher must know how to adapt himself to every case.Hearers and readers of the Holy Scriptures should carefully note and practise the duties especially incumbent upon them by reason of their age, standing, and sex (Rev 2:7; Mat 24:15).The fear of God adorns old age: an aged godly matron is worthy of double honor.Biblia Wrt.: Slander, detraction, backbiting, evil-speaking, is a common vice, especially among females.Osiander: Hearty love between husbands and wives, parents and children, is well-pleasing to God.Be assured, if Christian women lead scandalous and unseemly lives, great occasion is given to Jews and heathen to revile the gospel.Shepherds of souls must not only let their voice be heard, but also go before the flock (Joh 10:3-4).Fidelity is a golden virtue, and so an ornament to a servant.Langii Opp.: if even servants and domestics should adorn the Christian religion, by their lives, how much more should ministers of the gospel, since not only their person, but their office, is concerned in the case (Tit 2:7-8).
Lisco: On the pastoral care in Christian churches,(Synodical Sermon): The model of a good pastor.Sound exhortation to all to an upright Christian life.What influence sound doctrine should exert upon the different periods and relations of life.Von Gerlach: All aged women in the Christian church have a kind of priestly office, viz., to pray for the young women, and to lead them to holiness (comp. 1Ti 2:9).
Footnotes:
[1]Tit 2:4.[The present indicative occurring after , makes a construction so much opposed to usage, that, on the authority of C. D. E. K. L., it has been rejected for the subj. , by Griesbach, De Wette, Huther, Ellicott, and others. But on the evidence of A. F. G. H., et al., it has been accepted by Lachmann, Tischendorf, Alford, and is now confirmed by Cod. Sin.D.]
[2]Tit 2:5.[This is the rendering of the Rec., , adopted by Ellicott on the comparatively weak authority of D.3 H. I. K., et al.; but the rare (vox rara sed non inaudita, Tischendorf) word , workers at home, found in A. C. D.1 E. F. G., Cod, Sin., is now adopted by the best critics; Lachmann, Tischendorf, also Alford.D.]
[3]Tit 2:7., which has only in its favor, among the uncial MSS., D.3 E.2 I. K., &c., is generally rejected on the authority of A. C. D.1 E.,1 Cod. Sin.D.]
[4]Tit 2:8.Instead of the reading, , of the Recepta, , with C. D. E. F. G., Cod. Sin., and many [most.D.] versions and fathers, is to be preferred.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Apostle is following up the same Directions to Titus, in this Chapter, as the former. His Doctrine, and Commands to the Aged, and Youthful, and Servants, are dwelt upon. The Apostle, blessedly speaks, of the Grace of God in Christ, and the Design of its appearing.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
(1) But speak thou the things which become sound doctrine: (2) That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. (3) The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; (4) That they may teach the young women to be sober, to love their husbands, to love their children, (5) To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. (6) Young men likewise exhort to be sober minded. (7) In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, (8) Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. (9) Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; (10) Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
I admire the Apostle’s expression, when he calls the great, and distinguishing truths of the gospel, sound: meaning, what is firm to depend upon, in opposition to what is rotten, and deceitful. The doctrines of grace, by which Paul means, the electing love of God to his Church; redemption by Christ; justification by his blood, and righteousness; the regeneration of the Holy Ghost; and the final perseverance of the saints. These are sound, solid, substantial truths; founded in the promise of God, who cannot lie; and such as God will have his people taught, and established in. For to this purpose, the Lord himself hath confirmed the whole, by word and oath. And at the time the Lord, did it, he expressly said, that it was on this very account, because, he was willing more abundantly to show unto the heirs of promise, the immutability of his counsel. Heb 6:17-18 . And can any man be so presumptuous as to suppose, that God hath appointed the means, and will not bless the end. Will any man daringly put forth his hand to touch the ark, as if God cannot without him, preserve it from falling? It is astonishing, what the proud presumptuous reasoning of the human heart is capable of producing on subjects of this nature. And hence; while the Lord declares, that he will have the heirs of promise comforted with the assurance of his unalterable purpose, and counsel; such men wish to guard, as they term it, the Gospel, lest the grace of God, which bringeth salvation, should lead to licentiousness. If those men would, or could, but attend to one single point of the Gospel; and make this the standard by which to ascertain their opinions, they might be modest enough to learn, that Christ himself hath formed the fence, which none can go over. Those five words of our Lord, puts an everlasting silence to all their presumptuous reasoning: Ye must be born again. Joh 3:7 . everyone that is born again (and it is to such only that assurance is given) hath in him the testimony of God the Father’s electing love; Christ’s redeeming grace, and the Holy Ghost’s sovereign work upon their souls. And all that are thus born again, are infallibly secured from finally falling. And it is awful, in any one, to call it unscriptural, and highly dangerous, to question concerning such, their final perseverance, or to withhold from them the Lord’s assurance, when the Lord himself hath commanded concerning them saying; Comfort ye, Comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her: that her warfare is accomplished: that her iniquity is pardoned: for she hath received of the Lord’s hand; (and so she hath, in the Personal sufferings, and death of her Head, and Husband, and Surety,) double for all her sins. Isa 40:1-2 . Reader! do you look to God the Spirit, for the testimonies and evidences, of the new-birth. And if through grace, you discern the precious marks, of the Lord the Spirit’s regenerating work, upon your soul; listen to the same Almighty Teacher’s own witness, to your sonship in God, and your redemption by Christ, against an host of self-righteous, and self-taught men! Rom 8:16-17 ; 2Co 5:5 .
Let not the Reader overlook the very beautiful, and striking inferences which the Apostle raiseth, from the subject of sound doctrine. The aged men and women: the younger women, in their married state; and the young men; and servants also in families; all orders in social life, which are here commanded to be spoken to, by Titus, are the sound in faith. Let not the Reader overlook this: for this is the foundation, on which the Apostle grounds his exhortation. They are therefore the members of the Church; truly regenerated believers. It is to them, the precept is given, that they may all act, under the influence of the Spirit, which they have received, as becometh sound doctrine. Paul is not teaching Titus to expect those things from the unconverted. Make the tree good, (saith the Lord Jesus himself,) and his fruit good. Mat 12:33 . But without the change of heart by the regenerating work of God the Holy Ghost: neither the aged, nor the young, can be sound in good works, not being sound in the faith. Men do not gather grapes from thorns, nor figs from thistles. And that Paul so meant, and so said, is evident, from what he observes will follow, lives of grace, manifested in lives of practice; that the word of God, (saith he,) be not blasphemed; and that they of a contrary part, (mark the expression,) may be ashamed, having no evil thing to say of you. By which, as plain as words can make it, the Apostle draws the line of distinction, between the Church of regenerated believers, and the contrary part of the ungodly and unawakened. All which plainly prove, that those scriptures are all along as Paul intended them designed for, the saints of God and the faithful in Christ Jesus. Eph 1:1 ; Tit 1:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Sound in Patience
Tit 2:2
The Apostle Paul has himself been described by a great Biblical student as ‘Paul the undiscourageable’. And, indeed, he is worthy of the name, and there is no better way of studying the significance of his teaching than by watching his own life. He is his own best commentary on his own counsels. His purposes were frequently broken by tumultuous shocks. His plans were destroyed by hatred and violence. His course was twisted here, diverted there, and wrenched a hundred times from its appointed goings by the mischievous plots of wicked men. The little Churches he had founded were in chronic disturbance and unrest. They were often infested with puerilities, and sometimes they were honeycombed by heresies which consumed their very life. And yet how sound and noble his patience! With what fruitful tenderness he waits for his lagging pupils! His very reproofs are given, not with the blind, clumsy blows of a street mob, but with the quiet, discriminating hand of a surgeon. This man, more than most men, had proved the hygienic value of endurance, and he, more than most men, was competent to counsel his fellow-believers to discipline themselves to the ‘soundness of patience’.
I. Let us, therefore, look a little more closely at the virtue. This virtue of patience is to be exercised in seasons of waiting. This is certainly the hardest and most exacting exercise. I suppose that the rarest form of courage is displayed when we are compelled to sit still, and things are happening in which we can take no part. Action would reduce the tension and bring relief, but action is impossible. The acutest strain is not in the fighting, but in perilous waiting when fighting is impossible. It is in seasons like these that the finest courage and the ripest patience display their superlative glory. ‘Although the fig-tree shall not blossom, neither shall fruit be in the vines: the labour of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation.’ This is surely a supreme instance of the virtue of being ‘sound in patience’.
II. But the virtue of patience is also to be exercised in seasons of activity. The army needs patience in waiting; it also needs patience in fighting. Impatience can spoil the waiting, and impatience can spoil the fighting. Impatient action defeats its own ends. An impatient shot registers a very erratic mark. An impatient batsman throws away the game. Yes, we require patience in the field as well as in the pavilion. And so it is a general principle in life; patience is not something to be called up merely in hours of enforced indolence; it is not a stand-by in emergencies; it is the virtue which endows every moment with promise, and which makes the most commonplace action healthily effective.
Now let me mention two or three conditions in life in which this ‘sound patience’ would operate with splendid effectiveness.
1. First of all, then, we need a ‘sound patience’ when we are in the presence of oppressive mysteries.
2. We need a ‘sound patience’ in the presence of burdensome disappointment.
3. We need a ‘sound patience’ in the presence of a loitering progress.
J. H. Jowett, The Transfigured Church, p. 149.
Tit 2:2
In my very young years I had a gravity and stayed-ness of mind and spirit, not usual in children; insomuch that when I saw old men behave lightly and wantonly towards each other, I had a dislike thereof raised in my heart.’
George Fox’s Journal.
A School for Womanhood
Tit 2:4
The suggestion of my text is ‘that they may teach’. That is characteristic of the Bible. It is eminently a teaching book. The word rendered ‘teach’ is rendered in the Revised Version ‘train’. But perhaps its most literal translation would be ‘school’ ‘that they may school ‘. This sacred book would put us all to school, and it would keep us there Are young women the only ones who need instruction? The first verse bids Titus, the Bishop of Crete, ‘speak the things which become sound doctrine,’ or ‘healthful teaching,’ and instead of this being required only for young women it is imparted also to old men, aged women, young men and servants. But, in the instance before us, we are interested to know who are to be the instructors, ‘That they may teach the young women’. Who are the ‘they’? The reply is found in the previous verse. It is ‘the aged women’. Women are best taught by women. Nor must we fail to notice the method of this teaching. It is to be the teaching of example, which is so proverbially better than precept. There must, however, be verbal instruction, and God’s Apostles today must not forget in teaching all to ‘teach the young women’.
I. Has not the Church too often forgotten to teach such? And yet the influence of women is incalculable. In view of the multiplied and multiplying influence of their sex, it is indeed right that the Christian pulpit should ‘teach the young women’.
II. Let me remind you also that woman owes her influence to Christ That woman’s nature was equally honourable with man’s nobody believed in the pagan world; but as Augustine well said: ‘The Saviour gave abundant proof of this in being born of a woman’. He, and He alone, has placed woman on the crowning slope of honour.
III. Consider the elements of character which give to young women their highest influence. (1) To brighten home with love this is what the Apostle would first teach the young women. (2) Another lesson Paul would have young women taught is ‘to be discreet’. The R.V. renders this ‘to be sober-minded’. It might be read ‘self-restrained’. In another place the original word is translated ‘temperate’. Sober-mindedness is certainly a lesson which young women need today. Does not the age demand that the other meaning of this word, ‘temperate,’ be urged upon young women? The life of woman is often blasted through lack of self-restraint (3) A further apostolic lesson for young women is to be ‘chaste’ (4) ‘Keepers at home’ is again an indoctrination of St. Paul. The R.V. gives it as ‘workers at home’. Home duties are the first of duties. (5) The next quality urged is ‘good,’ or as the R. V. has it ‘kind’.
What if young women who name the name of Christ and profess His hallowed service omit or forget these homely duties? ‘The word of God’ will be ‘blasphemed ‘or evil spoken of.
Dinsdale T. Young, Messages for Home and Life, p. 17.
Tit 2:6
‘I have delivered up my son to you,’ Cromwell wrote in 1649 to the Mayor of Hursley; ‘and I hope you will counsel him; he will need it; and indeed I believe he likes well what you say and will be advised by you. I wish he may be serious; the times require it.’ In the next year (1650) he again wrote to the same friend: ‘I hope you give my son good counsel; I believe he needs it. He is in the dangerous time of his age; and it’s a very vain world. O how good it is to close with Christ betimes! there is nothing else worth the looking after.’
Reference. II. 7. Expositor (5th Series), vol. vi. p. 382.
Adorning the Doctrine
Tit 2:10
The universal test of religion is character, and that standard of judgment is a just standard. If the world is to be won for Christ it must be won by the unconscious evangelism of homely virtues and the upright, generous lives of the followers of Christ. Where you have a good life going out in the inspiration and power of Christianity you have an evidence of Christianity. As a sceptic once said: ‘There is not an argument for Christianity that I do not see through except one. I cannot make out how it was my mother was so good a woman.’
I. The life that adorns the Gospel is the real evidence of Christianity. Christ implicitly rested the demonstration of His religion on the conduct of His disciples. The only evidence for Christ is that of Christians. We may treat that thought with effortless familiarity; but it is a wonderfully important thought full of thrust and moment. It means this, that Christians must be better than other men; if not, Christianity breaks down. Most of us are advocates for Christianity without being Christians. ‘Christian is that Christian does.’ You may know the truth of Christ, you may feel at times rapturously ecstatic. But what is it all for? All for this, to make us like Christ. Your religious life is not across the seas of far ideals and undiscovered truths your religious life consists in putting goodness into homely outward shape. There are still men like Bulstrode in Middlemarch, who could not conceive that there was any relation between his business and religion, who thought that ‘the Lord’s cause’ had no connection with his shop at all.
II. How are we to be induced to adorn the Gospel of God? A preacher may stand up and say to his congregation ‘Be good,’ until the crack of doom. There is nothing more futile. It is not good advice that we need; it is good motive, or momentum to carry us past the place of danger. We need some principle of life, some flow of inspiration, that is large enough to influence the whole nature And that, as I understand it, is the crux of our holy religion. To be a Christian means to be in touch with Christ, to let Christ help us. Live so near to Christ that He has some chance of beautifying your life; submit yourself to the power of His Spirit. He means to be your comrade, your Saviour. But He cannot unless you will. When the Gospel of Christ grips a man’s soul it entails the saving of a man’s whole life.
B. J. Snell, The All-Enfolding Love, p. 129.
References. II. 10. Spurgeon, Sermons, vol. xli. No. 2416. W. L. Watkinson, Christian World Pulpit, vol. xlix. p. 284. A. Maclaren, Expositions of Holy Scripture Titus, p. 132. II. 11. Expositor (4th Series), vol. i. p. 140; ibid. vol. vi. p. 421. II. 11-14. Spurgeon, Sermons, vol. xxxii. No. 1894. II. 11-15. J. A. Alexander, The Gospel of Jesus Christ, p. 221. II. 17. A. Maclaren, Expositions of Holy Scripture Titus, p. 149.
That Blessed Hope ( an Advent Sermon )
Tit 2:13
I fear that this great truth the coming again of the Lord is largely a neglected truth.
Since the Lord Jesus Christ departed into the heavens, and men are really touched by matters spiritual, you will find, if you study the history of the great majority of the professing Christians, that they have almost entirely, if not quite, ignored the coming of the Lord Jesus Christ as a Person to fulfil a great historical event. They think of that as a merely emotional dream of certain enthusiasts; and if they do admit that He is coming again in glory, they simply think of it as a general idea that there will be some day a manifestation of judgment and glory; but with the details they have not the slightest possible interest
I. The Second Advent as a Matter of Reason. I ask you, as a matter of reason, is it likely that the Great High God, Who has, as we are told in the opening of the Epistle to the Hebrews, appointed His Son to be Heir of all things, would allow His retirement from the earth as if defeated, and never see to it that His purpose was completely fulfilled? When the Lord Jesus Christ left this world, He passed up from the Mount of Olives and from the sight of a few humble followers, who claimed Him in their hearts as King. But the world at large ignored Him entirely, and Satan might well have been said to have gained a magnificent victory, if nothing further took place historically with regard to the Jesus of Nazareth. Consequently, we may expect, on the very ground of reason, that there must be a further return of Christ in majesty and glory to claim the kingdoms of this world for Himself and His father. Otherwise, throughout the hosts of hell there might be an acclamation cry, ‘We have beaten the Lord, that God of your heaven’. They have not beaten Him! They never can! And it is because we believe the Word of the living God, and expect our God is to have a triumphant victory in all matters connected with the history of this world, that we, some of us at least, are now ‘looking for that blessed hope,’ and we seem to see the dawn of that wondrous day when Christ shall take to Himself His great power and reign, when the kingdoms of this world shall become the Kingdom of our Lord and of His Christ
II. What Saith the Scripture? We must inquire what is revealed to us in the Scripture with regard to this historical fact, of which we are expecting the fulfilment In what manner will the Lord Jesus Christ return? Our text speaks of it as ‘the glorious appearing of our Saviour Jesus Christ’. He is to come ‘in like manner’ as He went up. And the Lord Jesus Christ, our Blessed Saviour, who went up to heaven as Jesus, the Perfect Man, to claim our places there and prepare them for us, in the presence of God and the angels, is coming back to ‘receive the kingdom’ according to His own parable. He comes to be King, and His title is to be ‘the Lord Himself.
III. Christ and the Church. What will it be to Christ when He looks upon His Church, and says, ‘My beloved, My beloved!’ That is my Saviour’s joy, my Saviour’s reward for all His pains. ‘For the joy that was set before Him, He endured the cross, despising the shame, and is set down at the right hand of the throne of God,’ henceforth waiting till His enemies are crushed, and His saints are ready to meet Him, and the cry goes up from earth as well as from heaven above: ‘My Lord, my God’. Not only will it be a satisfaction to His own soul; He will see God satisfied, too. When He was upon earth, there was one thought in His mind. ‘I have glorified Thee upon the earth… I came not to seek my own glory, but the glory of Him that sent Me.’ I can imagine (oh, so feebly!) the wondrous feeling of my Lord and Master as He looks upon that perfected Bride gathered in all ages from earth how He turns back for a moment to His Father’s throne, and says, ‘Father, I have glorified Thee; I have glorified Thee!’
IV. What Shall we Say to these Things? I ask you to think that we are to get ready. A little child said to its mother, ‘Hadn’t we better begin to pack up for heaven?’ Are you beginning to pack up for glory? Are you getting ready, for that wondrous moment when all our beloved ones shall meet us not only our own beloved on earth, but our dearly beloved Lord to meet Him in the air and be like Him, because we see Him as He is. I beseech you to be getting ready, ‘for in such an hour as ye think not the Son of Man cometh’. Get ready, and help others. It is an honour to be called of God to go out and hasten the time when the Bride shall be ready to meet her Lord. Work your work while yet it is day; you will not have long to win souls for Jesus. Are we ready to receive Him? He will come in a moment, in the twinkling of an eye. May our prayer be, ‘Come, Lord Jesus; come quickly!’
References. II. 13. H. Alford, Sermons on Christian Doctrine, p. 266. D. L. Moody, The Fulness of the Gospel, p. 82. C. D. Bell, The Power of God, p. 197. Expositor (4th Series), vol. x. p. 109. II. 13, 14. J. Keble, Sermons for the Sundays After Trinity, p. 372. II. 14. Spurgeon, Sermons, vol. ii. No. 70. A. Maclaren, After the Resurrection, p. 241. G. A. Sowter, From Heart to Heart, p. 212. Expositor (5th Series), vol. ix. p. 437; ibid. (6th Series), vol. i. p. 367. A. Maclaren, Expositions of Holy Scripture Titus, p. 171; ibid. p. 180.
Tit 2:15
‘I met the society [at Norwich] at seven,’ says Wesley, in his journal for September, 1759, ‘and told them in plain terms, that they were the most ignorant, self-conceited, self-willed, fickle, untractable, disorderly, disjointed society, that I knew in the three kingdoms. And God applied it to their hearts: so that many were profited; but I do not find that one was offended.’
Reference. II. 15. H. D. M. Spence, Voices and Silences p. 9.
Fuente: Expositor’s Dictionary of Text by Robertson
Chapter 2
1 Directions given unto Titus both for his doctrine and life. 9 Of the duty of servants, and in general of all Christians.
1. But speak thou the things which become sound doctrine:
2. That the aged men be sober, grave, temperate [discreet, or self-restrained], sound in faith, in charity, in patience.
3. The angel women likewise, that they be in behaviour as becomes holiness, not false accusers [not slanderers], not given to much wine [this warning was probably called for owing to the evil habits and customs of the Cretans], teachers of good things [ or, “what is good”];
4. That they may teach the young women to be sober [better rendered, simply, “that they may teach ( or, school) the young women” omitting the words “to be sober”] to love their husbands, to love their, children.
5. To be discreet, chaste [not only in act, but also in look, in speech, in thought, even in dress], keepers [workers] at home, good, obedient to their own husbands [more accurately, “submitting themselves to their own husbands”], that the word of God be not blasphemed.
6. Young men likewise exhort to be sober minded.
7. In all things showing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity.
8. Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
9. Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again [not gainsaying],
10. Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
11. For the grace of God that bringeth salvation hath appeared to all men,
12. Teaching [disciplining] us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world [ or, “in the present course of things”].
13. Looking for that blessed hope, and the glorious appearing [the Greek should here be rendered “looking for the blessed hope and manifestation of the glory”] of the great God and our Saviour Jesus Christ;
14. Who gave himself for us [see Gal 1:4 ; Eph 5:25 ], that he might redeem us from all iniquity [that he for us might pay a ransom, the ransom being his precious blood], and purify unto himself a peculiar people, zealous of good works.
15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
Fuente: The People’s Bible by Joseph Parker
X
EXPOSITION OF THE BOOK OF TITUS
Tit 1:5-3:15
At the close of our discussion on the historical introduction to the letter to Titus, I gave an elaborate outline of the letter, so inclusive that it practically becomes an exegesis of the letter. Moreover, we need now to consider but three points in the letter, because in the first letter to Timothy we have gone over much of the ground relating to preachers, their ordination, and all the parts relating to their social life.
The historical introduction also expounded the elaborate salutation, so that this section really commences at Tit 1:5 : “For this cause I left thee in Crete, that thou shouldest set in order the things that are wanting, and appoint elders in every city, as I gave thee charge.”
“Elders in every city”: there can be no efficient development of church life without pastors. The pastors teach the word and rule according to the word; they oversee the work of the church; they shepherd the flock, feeding, guarding, and healing. Upon the entrance qualification into the office of elder, we need to emphasize one point additional to those considered in the first letter to Timothy. It has been rightly said that the entrance spiritual qualification to church membership should be the simple, trustful acceptance of Christ as Saviour. It is not necessary for one to be a theologian in order to unite with the church. We receive babes in Christ into the church. But it is not true that in ordaining elders we should limit the scope of the examination to entrance qualifications into the church. Let us commence with Tit 1:9 . He is here cautioning Titus about whom to ordain, that the candidate to the ministry must “hold to the faithful word, which is according to the teaching, that he may be able both to exhort in the sound doctrine and convict the gainsayers.”
Then follow the reasons for such high qualifications on entrance into the ministry. He shows the presence of “unruly men, vain talkers, and deceivers, especially they of the circumcision, whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not for filthy lucre’s sake.” The fact that there are capable opponents to the Christian religion, sometimes exceedingly plausible, who can overturn the faith of whole households, makes it necessary that the man to be ordained to the ministry must understand the teaching, the deposit of faith, as enunciated in the New Testament, and summaries of which are given repeatedly by the apostle Paul. We had this thought in part in the first letter to Timothy, where be says, “Lay hands suddenly on no man; not on a novice.”
In order to do the work of a preacher, and especially that of a pastor of a church, one must be able to lead babes in Christ to mature Christian knowledge. That is what he is for, and he must be able to meet the gainsayers, those who stand out against the doctrine. Where the pastor is unable to do either one or the other, his church in all probability will suffer severely, not only in lack of development, but also by in-roads of the opposition. That this point may be clear let the reader study this passage from Ephesians:
“And he gave some to be apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love.”
The keynote of the letter to Titus is the practical religion coming from the acceptance of sound doctrine. Paul never conceived of an empty Christian faith. He never dissociated morality from doctrine, but always predicated morality upon doctrine. Doctrine is the fountain and morality is the stream.
While standing as he did with such earnestness for the truth which he had received from Christ, and while exhorting them to keep this truth just as he gave it to them, to preserve it inviolate, to transmit unimpaired, he always insisted that the evidence of one’s acceptance of this truth was a sound religious life. This letter, perhaps more than any other, stresses that point. True, in every letter after he had stated his doctrine, there is an exhortation to practical morality, but in this letter the main thought is in the direction of practical holiness, and the doctrines introduced are for illustration.
With this thought before us, we consider the first great doctrinal statement, which is the second chapter. Throughout that chapter he defines the things becoming sound doctrine: “That the aged be temperate, grave, sober-minded, sound in faith, in love, in patience,” how the aged women, young women, and young men should do.
But when he unveils the fountain from which the stream of moral life flows, and which this good life adorns, we find this doctrinal origin: “For the grace of God hath appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world.” He affirms that this is the teaching of salvation by grace. There is no antinomian fruit in the doctrine of salvation by grace.
From the lips of every expounder of salvation by grace in the New Testament comes the one teaching that sound doctrine concerning the world to come leads us to a sound life in this present world; that here on earth and in time, we should live soberly, righteously, godly, and in denial of worldly lusts. It is a little difficult, in view of the clear statement upon this subject, to understand how antinomianism ever originated. Certainly it is not warranted in the Bible. We may put it down as a fundamental of Christianity, that where there is anything of Christianity in the heart, it will make its subjects better, here and now. It will make a husband a better husband, a wife a better wife, a child a better child, a citizen a better citizen, a slave a better slave. Many times in my life I have felt called upon to preach from this text: What the grace of God which bringeth salvation teaches.
The second thing that it teaches us is to “look for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” Wherever there is a genuine acceptance of Jesus as a present Saviour there is an attitude of expectation toward the second advent. We cannot have sound faith in the historical Christ without having an expectant hope of the coming Christ. Baptist churches need to have that ground into them. Whenever we find that a considerable part of our life is elapsing without thought of the final coming of our Lord, then there is something wrong in us.
As the first coming was the highest mountain peak which loomed up on the Old Testament horizon, so is the second advent the highest mountain peak in our future, and we should never lose sight of it.
Here the question arises: “How do you maintain such an attitude toward the final coming of our Lord, with your postmillenial views?” It is easy to answer that question.
1. Having postmillenial views, I have no trouble with the universality in preaching required in “bringing salvation to all men,” since our only hope of saving men is before the final advent, expecting none to be saved after that advent; whereas the premillennial view expects to save only an ever-lessening few before that advent, and looks to postadvent times for saving the bulk of those to be redeemed.
2. To any one individual life it is only a little time until the Lord comes. As soon as we come to death we pass out of time into eternity, where there is no time, no measuring of duration. So the only period in which my looking for the Lord can be beneficial to me is in my lifetime here upon earth. But to the race of man, the succession of individuals, it may be a very long time until the second coming of Christ. All through the New Testament men are addressed not so much with reference to the lapse which must pass in the history of the race before the final advent, as to the individual’s brief stay on earth.
To illustrate: Peter positively knew that Christ would not come before he died, because Christ had told him just how he was to die. He himself makes reference to that. And yet Peter was marvelously stirred in his heart with the thought of the final coming of the Lord. He knew that it would not be in his time, but he knew he was influenced by the thought while he lived. In the great prophecy of our Lord, each steward in his day, whether that day be remote from the second advent, or near to it, is warned not to say in his heart: “My Lord delayeth his coming,” that in such a time as he thinks not the Lord will come and he will be cut down and his portion appointed with hypocrites. Very much in point is a passage in John’s Gospel: “I go to prepare a place for you, and if I go I will come again to receive you unto myself.” This was meant for the men addressed and men ages remote from the final advent.
It is unquestionable that there is a sense in which the advent of the Lord comes to the individual. He meets every one at the depot of death. It is not at all peculiar to postmillennial people to neglect the thought of the second advent of our Lord. While I believe that it is absolutely impossible for that advent to come in my life time, and base my belief upon the clear teachings of preceding things things which must come to pass before the final coming yet the influence of the second advent has been a tremendous power over my life. I have preached from it oftener than from any other one theme in the Bible except the cross of Christ.
To resume our discussion: Paul says that the grace of God which bringeth salvation teaches these things: (1) That in this present world we must live soberly, righteously, and godly; (2) That the heart must be turned toward the final coming of the Lord. These two lessons, and they are both good lessons, are reinforced by the following:
“God gave himself for us that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.” So the teaching is buttressed by the purpose which was in the mind of our Lord Jesus Christ. You recall how that point was emphasized when we recently passed over Ephesians, where it said that Christ loved the church and gave himself for it, that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.
It was once common for preachers, resting on the King James Version, to insist that God’s people must be peculiar, i.e., odd. But that is not the meaning of the word. He gave himself for his people, having in view their complete holiness, and that they were to be a people for his own possession, i. e., peculiar to him and zealous of good works. If one finds himself without that zeal for good works, he may question the Lord’s title to him. First make a tree good, then its fruit will be good.
The other doctrinal passage is much more difficult. Indeed to expound it satisfactorily to myself is to dissent from most Christian scholars. I have tried hard to fall in with their views, but cannot do it.
Tit 3:3 : “For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another, but when the kindness of God, our Saviour, and his love toward man appeared, not by works done in righteousness which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour; that being justified by his grace, we might be made heirs according to the hope of eternal life.”
The only difficulty in the passage is that relating to the washing of regeneration. Most commentators find here an allusion to baptism. To my own mind there is no allusion whatever to baptism. To justify my dissent from the majority of commentators, I submit an exegesis of the passage, and then leave the reader to agree with the author or to follow some other exegesis, as he pleases.
The difficult passage is one of a group, all based on Old Testament imagery, and referring exclusively to the divine side of salvation, and not at all to our responses to divine commands. Neither in this, nor any passage of the group) is’ anything that we do referred to or considered; neither contrition, repentance, faith, baptism, nor anything else.
This passage with its true parallels, is sharply contrasted with another group which does set forth what we do in response to divine commands, e.g., Mar 16:16 : “He that believeth and is baptized shall be saved.” That is something we do. We believe and we are baptized. Act 2:36 : “Repent ye and be baptized every one of you unto the remission of sins.” Here again is something we do. We repent and are baptized. Act 22:16 : “Arise and be baptized and wash away thy sins.” Here is an injunction to human duty. Paul is commanded to be baptized. 1Pe 3:21-22 : “Eight souls were saved through water; which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh … ” Here again is a passage that tells us what baptism does and what it does not.
All of this group of passages must be construed together, whatever the interpretation. They all set forth something that we do, and all discuss the human responses to divine commands; but this expression, “the washing of regeneration,” in the Titus passage is dissociated particularly from anything we do, expressly saying, “Not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly through Christ Jesus our Saviour.”
Unlike Galatians and Romans, this passage does not even consider salvation in its legal aspects justification, redemption, adoption i.e., the salvation done outside of us and for us, but confines itself wholly to the salvation in us, wrought by the Holy Spirit. The “washing” is in us as much as the “renewing,” and both by the Holy Spirit.
The divine side of salvation alone is considered and the washing of regeneration and the renewing of the Holy Spirit refer to the Spirit’s work in contradistinction to the Father’s work or to the Son’s work in salvation, and especially to anything we do. That baptism in water is a work of righteousness done by us is evident from the statement from our Lord to John: “Suffer it to be so now, for thus it becometh us to fulfill all righteousness.” But this passage says that the salvation here discussed is according to mercy, “not by works done in righteousness, which we did ourselves.”
Now the kindred passages with which this passage must be associated in exegesis are to be found in Joh 3:2-8 and Eph 5:25-27 . In these two passages, as in Titus, the divine side of salvation is considered. Christ said to Nicodemus, “Except a man be born from above he cannot see the kingdom of God.” Again he said, expanding the same statement, “Except a man be born of water and Spirit, he cannot enter the kingdom of heaven.”
Note particularly the following: Christ and Nicodemus are discussing two births, one natural, the other spiritual. “That which is born of flesh is flesh, that which is born of the Spirit is spirit.” He is not discussing three births one natural, one figurative, and one spiritual.
Second, his teaching concerning the necessity of this new birth was clearly taught in the Old Testament, for he rebukes Nicodemus, he being a teacher in Israel, for not understanding the new birth. If there had been any reference to baptism in the word ”water,” Nicodemus, as a teacher of the Old Testament, could not have been rebuked, because the Old Testament knew nothing of this New Testament ordinance of baptism. So that whatever “born of water and Spirit” means, it is something unequivocally taught in the Old Testament.
Where, then, in the Old Testament is it so plainly taught? The answer is, first, in Num 19 . God, through Moses, makes provision for the typical purification of his people; a red heifer was killed and burned outside of the camp, her ashes gathered up and mixed with water and this lye of commingled ashes and water was kept for purification, hence the name “water of cleansing and purification.” It was administered by taking a branch of hyssop and sprinkling it upon the one to be cleansed.
In Eze 36 we have a second exceedingly pertinent reference: There the prophet foretells that the dispersed Jews shall one day be gathered together and saved and, as in this Titus passage, he says that it is not on account of anything they have done. Then he describes how they are to be saved: “Then I will sprinkle the water of purification on you and you shall be cleansed from all your filthiness and all your iniquities. I will take away your stony heart and give you a heart of flesh, and put my spirit within you, and then ye shall keep my commandments.” Here we have the first element of regeneration typified, in the water of cleansing; its second element in the renewing by the Holy Spirit. Regeneration always consists of two elements: first, cleansing; second, renewing. The cleansing always comes first.
We have another reference to it in Psa 51 where David says, “Wash me, and I shall be whiter than snow; purify me with hyssop, and I shall be clean. Renew a right spirit within me.” Here are precisely the same thoughts presented by the psalmist, and they are the very thoughts presented by the Titus passage, the “washing of regeneration and renewing of the Holy Spirit,” and it means exactly what it means in Joh 3:5 , “Born of water and Spirit.” What then, does the water of purification, referred to in the Ezekiel and psalmist passages, typify? The answer is to be found in Heb 9:13 :”For if the ashes of a heifer sanctify unto the cleansing of the flesh, how much more shall the blood of our Lord Jesus Christ purify your conscience to serve the true and living God?”
So that this water cleansing in Numbers and in Ezekiel, and in Psa 51 and in Joh 3 refer to the cleansing by the blood of Jesus Christ. When our Lord said to Nicodemus: “Except a man be born of water and Spirit” it was the same as saying “Except a man be cleansed by the Spirit’s application of the blood of Christ, and by the Spirit’s renewal, he cannot see the kingdom of heaven.”
The proof positive of the matter is Christ’s answer to Nicodemus’ second pressing question, “How can these things be?” “The wind bloweth where it listeth and we hear the sound thereof, but cannot tell whence it cometh nor whither it goeth.” Nicodemus kept insisting, “How can these things be?” And Jesus explained in this fashion: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him shall not perish but have eternal life.” That is how these things come about. That is, when Christ is held up before our eyes, in preaching, and we accept him as a Saviour, then the Holy Spirit first applies the blood of Christ to our hearts) purifying them, and then renews us, changing our nature.
The other passage (Eph 5:25-27 ) is perfectly in line. It says, “Christ loved the church and gave himself for it; that having cleansed it by the washing of water through the word, he might sanctify it and present it to himself a glorious church, having neither spot nor wrinkle, nor blemish, nor any such thing.” Here again the work done is all on the divine side. It is Christ that loved us. It is Christ that gave himself for us. It is through the application of Christ’s blood that we are cleansed, washed through the word preached and believed. There is nothing in it that we are to do. We may learn our duty from other passages of Scripture, but not from these three.
The cleansing, mark you, is a washing by the word, not a washing by water. That is, the word of God holds up Christ as the object of our faith, we accept him and the Spirit applies the blood for our cleansing. It is said in the first letter to the Corinthians, “Such were some of you, but ye were washed, ye were sanctified.” Here we have the washing first again. The washing here referred to is not a bodily washing in baptism, but a spiritual cleansing that comes from the application of Christ’s blood by the Spirit, then follows the sanctifying.
It has been objected that the term loutron in Tit 3 and Eph 5 , meaning laver or bath, is too expressive and broad a word to correspond to the sprinkling of the ashes of the red heifer. I meet this criticism squarely by citing a pertinent passage from Zec 13:1 : “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.” This fountain evidently refers to the blood of Christ, and is so embodied in Cowper’s hymn which we often sing: There is a fountain filled with blood Drawn from Immanuel’s veins; And sinners plunged beneath that flood, Lose all their guilty stains.
Certainly if the blood of Christ can be referred to as a fountain into which the bathing or cleansing takes place, loutron in Tit 3 and Eph 5 is not too broad a word to express the fact.
But to put on the crowning proof: In Rev 7 , referring to the great multitude which no man can number, which God brought out of every nation, of all tribes and places, and tongues, standing before the throne of the Lamb, arrayed in white robes, with palms in their hands, this explanation is given: “These are they that came out of the great tribulation, and they washed their robes and made them white in the blood of the Lamb.”
In the last chapter of the book (Rev 22:14 ) it is said) “Blessed are they that wash their robes that they may have the right to come to the tree of life, and may enter in by the gates into the city.” Here is the washing that corresponds to the passage in 1Co 6:11 , “Ye were washed,” and to the passage in Ephesians, “having cleansed them through the washing of water by the word,” and to the passage in John, “born of water.”
If anything more were needed, the added clause in the Titus passage is, “which he poured out upon us richly through Jesus Christ.” That is, the washing of regeneration and the renewing of the Holy Spirit, both come from his out-poured Spirit. Indeed, if it could be maintained that the “washing of regeneration” in Titus, and the “born of water” in John, and the “cleansing by the washing of water through the word,” in Ephesians, refer to baptism, two things would follow like a conqueror: First, that baptism is absolutely essential to salvation; second, it must precede in every case the work of the Holy Spirit in renewing our hearts. The grammatical construction demands as much, and no less.
QUESTIONS
1. Why should every church have an elder or elders?
2. What reason here given for extending the scope of the examination of the elder beyond church entrance qualifications?
3. What passage in Ephesians emphasizes this thought, and what the substance of it?
4. What is the keynote of this letter?
5. What use does Paul make of doctrine in this letter?
6. What is the first great doctrinal statement in the letter?
7. What does the grace that brings salvation teach us?
8. What fundamental of Christianity taught here?
9. What is the relation of the second advent to the life?
10. How may one with postmillennial views maintain such an attitude toward the second advent?
11. How are the lessons of grace reinforced?
12. What is the meaning of “peculiar” in the King James Version?
13. What is the second great doctrinal passage in the letter?
14. What is the difficulty of the passage?
15. What is the meaning of “washing of regeneration,” what its true parallels in Scripture and what their explanation?
16. What hymn contains this truth?
17. If “washing of regeneration” here means baptism, then what must follow?
1 But speak thou the things which become sound doctrine:
Ver. 1. But speak thou, &c. ] Quasi dicat, the worse others are, the better thou must be; keeping a constant counter motion to the corrupt courses that are in the world through lust. A pearl in a puddle retains its preciousness; and fish in the salt waters retain their freshness.
1 .] But (contrast to the persons just described: ‘on the other hand’) do thou speak (not what they speak, ch. Tit 1:11 ; but) the things which befit the healthy teaching (that teaching which is sound and wholesome, not teaching ): viz., that the aged men (not = , which implies eldership, and not old age only) be sober (see note on 1Ti 3:2 ), grave (1Ti 3:4 , note), self-restrained (a better word for would be a valuable discovery: see above on ch. Tit 1:8 , and 1Ti 2:9 ; ‘ discreet ’ is good, but not adequate), healthy in their faith, in their love, in their patience (see ref. 1 Tim., where the same three are joined together. The datives are of the element or condition: the same was expressed with , ch. Tit 1:13 ; . The articles should not be overlooked. The occurrence of and prevents us from rendering objective as in ch. Tit 1:13 , and compels us to take the subjective and reflective meaning).
1 3:11 .] Directions to Titus, how to exhort the believers of various classes, and how to comport himself . For intermediate divisions, see below.
Tit 2:1-10 . In the face of this immoral teaching, do you constantly impress the moral duties of the Gospel on your people of every age and class. There is an ideal of conduct appropriate to old men and old women respectively the latter have moreover special duties in the training of the young women and young men. Enforce your words by personal example. Slaves, too, must be taught that they share in responsibility for the good name of the Gospel.
Tit 2:1 . : See reff., and note on 1Ti 6:11 . Titus is to be as active in teaching positive truth as the heretics were in teaching evil.
: emphasises the importance of oral teaching.
: See on 1Ti 1:10 .
Titus Chapter 2
In contrast with the injurious and profane trash, of which we have been just warned, the apostle now exhorts his trusted child and fellow-servant, entering into details which we may profitably follow with all care. It is interesting to note how the apostle directs Titus to carry himself in his work toward the saints according to age and sex. It differs not a little from that which he laid down in the Epistles to the Ephesian and the Colossian saints. There he is addressing the saints directly; and the order he adopts is precisely and best suited to that purpose. He begins with the subject rather than the superior of each co-relationship. Thus he exhorts the wives before the husbands, the children before the parents, and the slaves before their masters. It is the true moral order, where the apostolic appeals were written to the saints that filled these relative places. The principle is that those in the subject position should take heed to their duty, as a most important means for the smooth working of such as held the higher relation. But all are put in mind of Him Who has given the light and grace of God on each and every place a saint stands in, that God may thus in all things be glorified through our Lord Jesus.
Peter in his First Epistle (1Pe 2:18 ) with fervour and consoling interest exhorts, not exactly “slaves,” but “household servants” (oijkevtai); but there is no corresponding word to masters. In 1Pe 3:1 he speaks to “wives” at some length, and then briefly (ver. 7) turns to “husbands” likewise.
But here our apostle is writing to his confidential fellow-labourer, working alone in Crete, and this modifies the case considerably. He commences with elder men among the saints, and then he turns to elder women, as objects for the special dealings of Titus. We may observe the wise and holy way in which the latter is told to admonish young women, not directly but through the elders of their own sex. Yet 1Ti 5:2 proves that scripture forbids an absolute rule in this respect. But purity is everywhere maintained, as is plain. What a contrast with the horrors of Romanism through the priest on earth that usurps the functions of the Great High Priest! He had passed through the heavens, and yet makes the throne of grace accessible with boldness to every believer, that we may receive mercy and find grace for seasonable help. Yes, He does this perfectly, as it could not be done if every soul had an earthly priest of unexceptionable character and zeal for his exclusive care and benefit continually.
Here “young men,” to whom in particular Titus was to afford himself a pattern of good works, follow elder men and elder women in vers. 6-8. Then “bondmen” are to be objects of Titus’ charge in vers. 9, 10. But very strikingly the grand basis of blessing for all is put in immediate connection with the despised slave, though surely the truth and motives and effects were for every saint.
Thus the apostle begins, “But speak thou the things which become the healthful teaching: that elder men be sober, grave, discreet, healthful in their faith, in their love, in their patience” (vers. 1, 2). Scripture leaves no room for the thought that the saints need not diligent instruction. We learn what value for the apostle there is in continual exhortation. No doubt we have to distinguish between the healthful doctrine and the things which become it. All right practice flows from divine principle; and all divine principles are concentrated in the person of Christ. He therefore is and must be the substance, the exemplar, and the test; for He is the object set before us, as well as the life we have, and the nourishment of that life.
For this very reason does the apostle urge fidelity on Titus. If he was steward of God’s mysteries for the saints, he was no less to be a watchman on God’s behalf. He was therefore to speak what befitted healthful doctrine. This he could not do without Christ continually before his own eyes; nor would any profit as they ought without Christ before theirs. There may be certain truths peculiar to certain times and seasons; but Christ is always in season; and, without giving Him His due place and connection withal, truth at any time is apt to fall flat, and, such is the infirmity of man, it may sometimes work dangerously. His grace is sufficient, as for the soul, so also for the servant; if he needs it for himself, he needs it for his ministry not a whit less.
Titus then was here enjoined by the apostle to speak the things which become healthful doctrine. Exhortation should ever follow teaching, as it flows from the same source, and needs to be continually fed with the fresh streams of truth. It will be observed that the word is not exactly “teach,” but “speak thou the things,” etc. The work of Titus was largely pastoral; and a vase deal of a pastor’s work lies in speaking face to face with the objects of his care. This does not at all supersede the value of public teaching, on the one hand; but, on the other, teaching in public will never supply adequately all that every day’s need requires. How many things may be happily nipped in the bud, which else would threaten danger to souls! Taken early, a kindly word may suffice; and what stimulus may be given by a few cheering words, where a soul might otherwise hesitate and in time turn aside! How much instruction also may be given individually, and with far greater impressiveness than in the general exhortations of public addresses! Again, how few there are who know how to speak privately in accordance with their healthful teaching! No doubt there may be legalism and a continual effort to preach in private as well as in public; but how happy when without restraint, and in unaffected love, there is fidelity everywhere, and the words at home are at least consistent with what has been heard in the open congregation!
It is evident therefore that the language of the Epistle to Titus here is large enough to take in his service both privately and publicly: “but speak thou the things which become healthful teaching.” Another element has to be taken into account. The special relations of those that are addressed are themselves not an unimportant consideration for a servant of the Lord. And we learn how careful is the apostle as to the befitting ways of those who are mutually related (in the Epistles to the Ephesians and to the Colossians); as we see in the First Epistle of Peter with rather less prominence. Where mutual duties are pressed, the lesser or more subject relationship is regularly introduced before the greater. Thus the apostle exhorts wives before husbands, children before parents, and servants before masters. And this was done, one need not hesitate to say, in the wisdom of the Holy Spirit. For even supposing that the more authoritative relation were to blame, how important that the subject one should feel and act aright before God! “A soft answer turneth away wrath.” Nor is anything more comely than the incorruptible pearl of a meek and quiet spirit, which in the sight of God is of great price.
Here to Titus the charge is different, and as proper in its own place. The apostle began with the aged or elder men. The first duty laid down is, that they may be “sober” or temperate. If this become any Christian, the lack of it is serious in an elderly man: he above all should set an example of that moderation in spirit and conduct which bespeaks circumspectness and sense of the presence of God. One can understand how the inexperienced mind of youth may break forth into extravagance of thought or conduct; but such a fault sits peculiarly ill on a man of years, even if he be not old in the knowledge of the Lord. Retrospect should not have been without effect now that he does know Him in the light of God.
But besides sobriety aged men should be “grave.” It is not only that experience may be turned to the account of sobriety, but to an aged Christian things around, things before, ought surely to be viewed with no levity but with seriousness, as we now look upon the things (not that are seen, but) unseen and eternal.
Then, again, Titus was to see that aged men be “discreet” or “right-minded.” Their position would give them a certain weight, unless there were painful incongruity in their ways and spirit. There are continual perplexities that appear in the practical life of Christians. Discretion therefore is specially needed, and in none so much as an elderly man; who, if he lack the energy of youth, is expected to show discrimination in the conflicting circumstances of intercourse one with another.
Further, they were to be “healthful in their faith.” It is very far from being enough that one know the Lord. It is well to be exercised in mind about the truth generally; but that very exercise exposes to mistaken thoughts, unless there be a single eye in looking to the Lord, and vigilance over one’s own ideas. Neither is it safe to set the mind on, however one may respect, this favourite teacher, or that, among uninspired men. The word is the great safeguard, but the word sought into as a revelation of Christ to the soul. Where this is done prayerfully, there will be healthiness in faith; where man is trusted (whether self, or a leader, or a party), error is not far off. For God is jealous of a rival and will never endorse our leaning on the creature. He will have us to walk by faith, not by sight.
Nor does it suffice to be “healthful in their faith.” “In their love” is the next word of the apostle. The order is instructive. As faith alone introduces into God’s love toward us, so faith alone enables us to abound in the love of one another. There is scarce anything in which we are more liable to be deceived than in this divine charity, blessed as it is where real and holy. But it must be “faith working through love;” for faith brings in God, and God is love. It is not meant merely in what He has done for us, but in what He is and works in us. “He that loveth not knoweth not God, for God is love;” and “he that abideth in love abideth in God, and God abideth in him.” This supposes not only the truth known and enjoyed, but present communion with Him Who has made it all known to us in Christ, and makes it good in those that are His; among whom questions are sure to rise which put the measure, and even reality, of love in us to the severest test.
There is another final want of which the apostle speaks: that the aged men be healthful – “in their patience” (or, endurance), as well as in faith and love. Evil abounds; but evil, where one abides in faith and love, will not seldom give the opportunity of being above it. It may cause suffering; but in this there is fellowship with the Master; and patience well becomes the aged saint. It was a primary sign even for an apostle; as few things seem more sad where it is lacking, particularly among elder men.
Exhortation is now given for the other sex. “That aged women likewise be in deportment reverent, not slanderers, not enslaved to much wine, teachers of good; that they may train ( ) the young women to be lovers of husbands, lovers of children, discreet [or, right-minded], chaste, workers at home,* good, subject to their own husbands, that the word of God be not ill-spoken of” (vers. 3-5).
*The Text. Rec., following many witnesses, and followed by the A.V., etc., has , “keepers at home”; which differs only by a letter easily omitted from , which most of the later critics prefer, as it is apparently the best reading.
As aged men were begun with, so aged women come next. With such dress may not be so special a snare as it is to the younger; but it is of great moment that, not their apparel only, but their general demeanour, should beseem and be consistent with those who have to do with sacred things. For such is the full literalism of the word employed. This, therefore, holds the first place. They would naturally be somewhat less restrained, from their age, and habits in all probability contracted before their conversion to God. But grace is superior to all difficulties, and forms by the truth, instead of finding, that which is pleasing to the Lord. The doctrine, however sound, would be put to shame by irreverent carriage or demeanour which might appear in the attire, but covers much more inwardly and outwardly. Where they bore themselves as those who had the fear of God before their eyes, it would commend their profession. It is apparent that in 1Ti 2:9 the apostle directs Timothy in a way sufficiently distinct from his aim here with elder women. For there he speaks as to women generally, and (while taking in far more than ) seems not so far reaching as a word primarily expressive of condition or even constitution, but applied also to dress.
The next snare against which they are warned is the abuse of the tongue. Aged women were not to be “slanderers.” Unquestionably it befits none that call on the name of the Lord; but as men are more exposed to the snare of rough or violent actions, so elder women to give vent to their feelings in unseemly speech when in any way crossed. Idleness too (and often at their time of life there is apt to be a suspension of activity) would give room for injurious gossip. The Spirit of God therefore warns, in the next place, against abusive language on their part, and especially in traducing others. Hen are so described in 2Ti 3:3 ; but women more, as in 1Ti 3:11 and here.
Again, their age, especially in the country before the apostle’s mind, would give them opportunity and desire for wine. Naturally, we all know that jaded body and tried mind might fall back on some such stimulant; as it is said in the last chapter of Proverbs, “Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts; let him drink and forget his poverty, and remember his misery no more.” But the word is plain, “not enslaved to much wine.”
Whatever may be the speculations of moderns, scripture will not bend to theory, but maintains liberty for the Christian in the use of every creature of God. Our Lord Himself personally and particularly disproved the assumption that all such use is evil in itself. Here too we have a clear proof that there is no absolute prohibition whatever. Timothy was even enjoined to use a little wine for his stomach’s sake and his often infirmities. Aged women are simply cautioned that they be not enslaved to much wine. Such excitement as it can give beseems not those who, having Christ as their life, are exhorted to be filled with the Spirit (Eph 5 ).
But the apostle is not content with guarding them against snares. It was fitting from their age that they should be “teachers of that which is good.” By good in this clause he does not mean benevolent practice, but what was honourable (k ), what befitted themselves, and themselves in relation to the Lord. Aged women would have considerable opportunities. Set free from the calls on young and vigorous life, they have in old age a no less suited sphere of usefulness. Let them look to it that they be teachers, with the weight which experience gives, of that which is upright and comely. Whatever may be the tendency of nature, and the inclination from habit, grace brings in the name of Christ, and from Christ flows out all that becomes the saints, precious in God’s eyes, whether they teach or are taught.
Next, the apostle looks at their relation to younger women, with whom they would as the rule have a strong influence. How were they to use their opportunities? “That they may train the young women to be lovers of husbands, lovers of children.” Here they would be admirably in place, and with the Lord before their eyes their experience would prove invaluable for those that have to face the daily difficulties and dilemmas of human life. Not merely were they to school their youngers to be subject to their husbands; to cultivate affection in the home circle is particularly pressed. This would win with an adversary of the truth, where godliness might at first be repellent; along with it love to a husband and to children is indispensably to be cherished by the wife and mother. Christianity was never intended to enfeeble the affections. If Christ governs, He is also the spring of sure unfailing strength. There is no trial with the husband or the child to which His grace would not apply; and the elder women were of all the most suited to cheer and confirm the hearts of their youngers, that they should not be overcome by evil, but overcome evil by good.
But there is another exhortation which fits in most suitably. They were to school their younger sisters to be “discreet” or right-minded: they might be liable to enthusiasm on the one hand, or to carelessness on the other. Discretion is therefore a most needed quality to preserve on the true path of godliness and wisdom in the midst of the difficulties of ordinary life.
Further, purity claims a great place in the exhortation of the elders to their youngers. They were to engage them to be “chaste,” in deed, word, and spirit; where the Spirit of God, revealing Christ, is of all power. How little it was known among the Greeks, and even among the Jews to their shame! Their very religion defiled the Greeks; it was the consecration of every corruption, and made them far more polluted than if they had none. So mighty and so essential a quality is purity in Christianity, that it outwardly and really proved a wholly new element, where grace was forgotten and truth almost effaced. Yet even then and there the very artists of Christendom, the sculptors and painters, not to speak of poets, manifested how deeply the light of Christ had penetrated their conceptions, as compared with the voluptuous remains of ancient art. But here it was no question of a surviving or novel sentiment, but of a deep unprecedented rectitude, proper to the relationship and due to the sex (to say nothing of the other), as God made it, and now brought under the grace of Christ. Purity a selfish Jew, or a dissolute Greek, would not fail to appreciate in his wife and in family life.
The next thing pressed is that they be devoted to domestic occupation, – “workers* at home.” One cannot but feel the gracious wisdom of such an exhortation as this; and it must have struck those who lived in heathen circumstances even more than ourselves, accustomed to the blessed contrast with heathen habits in days of Christendom, however degenerate. It is a fine example of the way in which the Spirit of God adapts Himself to the most ordinary duties in the present scene. See it in Christ, Who lived for so many years of His life subject to His parents, and Who, in the obscurest of conditions, advanced in wisdom as well as favour with God and man. It is He Who makes all these exhortations as simple and easily understood as they are morally elevating. He brings in His own grace as applicable to women as to men. He shows us the way in every sense, the pattern of obeying God, undoubtedly beyond all comparison; yet how many has He not led, and fashioned, and blessed, in that narrow path He trod in a wilderness where there is no way!
*It cannot be questioned fairly that the most ancient and best MSS. are in favour of this word, though we have no instance of its use in classical or even Hellenistic Greek, and the verbal form occurs only in Clem. Rom, perhaps derived from our text. Still it is a perfectly legitimate formation. The common word “keepers at home” is far inferior in moral force.
The next exhortation is of great value, following diligence in home-work. It is that the younger women should be “good ( )” in the sense of kindness. If Christ were not before their eyes, home-work might be despised as drudgery. But if the work were ever so well done, is this all that would satisfy or please a husband? Goodness diffuses happiness all round. Christ sheds a heavenly light on every earthly duty, answering to the riband of blue which God commanded the Jews to attach to their garments. But the exhortation to kindness in this sort has special wisdom in following home-work. There is no place where it is more valuable and less frequent. Nothing short of the Lord’s grace could make it a constant habit, where countless little occurrences would inevitably turn up to try patience. But with Christ before the heart goodness would hold on its unobtrusive way. They would labour and persevere as seeing Him Who is invisible.
Last, but not least, is the unvarying call for wives to be in subjection to their own husbands, that the word of God be not evil spoken of. What more irritating to a husband than the readiness on the wife’s part to question his authority, or interfere with his plans? The habit of subjection is of all things the most suited to win a husband’s ear; and assuredly the knowledge of Christ would give the secret of wisdom, whether he were a Christian or not. If he had experienced the danger and the evil of slighting advice, given very probably at his own desire, it would have the effect of producing the wish to hear again. But the wife’s unjudged insubordinate spirit would completely counteract this happy influence, and make even what might be good to be shunned and disregarded. It was therefore of the greatest moment that the elder women should instil it into their youngers to be in subjection to their own husbands; and this not merely for the peace and profit of the household in general, and for the happy relation of the wife and husband, but “that the word of God be not blasphemed,” or of evil report. The failure of a wife in adorning the doctrine of God our Saviour by subjection, even in that intimate tie, would not fail to bring reproach, not merely on herself individually, or her associates, but on the word of God itself. This may not be quite just; but it proves what men expect from such as claim the possession of His favour; and these are bound to acknowledge their responsibility.
The apostle comes to a fresh clause in due order. “The younger men likewise exhort to be right-minded, in all things showing thyself a pattern of good works, in the teaching uncorruptness, gravity, healthy speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil to say concerning us” (vers. 6-8). As there were specialities in dealing with elder men and elder women, Titus is instructed particularly as to the younger men; not, it may be observed, as to the younger women directly, who fell rather under the immediate care of the elders of their sex.
The moral propriety of this is obvious. There is no need of such delicacy as to the younger men. He was to exhort them to a right mind or discretion. But his own example is brought into the foreground now; any failure on his part in discretion would be peculiarly prejudicial to his godly influence with such youngers. Therefore it is said, “In all things showing thyself a pattern of good ( ) works,” that is, of works right and honourable. For benevolence ( .) is not the point here, though of course it would not, and ought not to, be wanting. But benevolent characters often fall short in that which is comely ( .) or befitting the name of the Lord. They are too often weakly amiable, and ready to compromise for peace. It is therefore important to point out the true force of the word of God in this case, which all must feel once it is named.
Practical conduct, however indispensable it may be, is not everything. In his teaching he was to see to “uncorruptness.” No quality can be, at any time or with any souls, of greater moment. But especially the younger men have to be thought of. They are more or less acutely observant, as they would be sure to be stumbled by any failure in this respect. Compromise of truth or holiness is of all things most damaging to Christianity. And here we have to do with one very honoured, who yet does not stand in the specially elevated place of an apostle, but approaches more nearly to that which the Lord supplies from time to time for the need of the church. Titus was not inspired, nor had he such a place of authority as belonged to an apostle, save where expressly delegated. Nevertheless he. had a position of great honour and equally great. responsibility. It was therefore of all moment that he should be vigilant for himself. An apostle even was in no way absolved from the necessity, both in his walk and in his ministry, of continual watchfulness, and keeping his body under, and bringing it into subjection, as the great apostle phrases it in 1Co 9 . Here, however, it is in his teaching that Titus is exhorted to show uncorruptness: his practical walk and works had already been insisted on.
Next we hear of “healthful speech” or discourse Assuredly if any deposit of truth could give moral elevation to one in authority and gracious care of his youngers, it is the revelation of God in Christ and in His work. As there incorruptness shines and moulds the believer accordingly ; so is the teacher of truth called to bear his witness with dignity in his bearing and ways.
Next, he was to show “gravity.” Only the Spirit of God could maintain this high character in his occupation with the younger men. There would not lack ample opportunity for discourse more or less light. Excitement is often most agreeable, as well to the speaker as to those that hear. But the grace and truth which came by Jesus Christ claims gravity. “Sincerity” too appears in the A.V. None should wonder that this is an addition resting upon rather slender authority. It is pre-supposed in the uncorruptness which is already urged; only that “uncorruptness” goes far beyond “sincerity,” because it brings in that which is due to God and Christ, and not merely the honest character and way of him who teaches. The kindred word, , is with similar feebleness misrepresented in Eph 6:24 ; for people might be sincere enough who sully the “incorruption” which there conditions the love of our Lord Jesus Christ.
There is another quality, it seems, not confined to his teaching, though certainly not excluded from it. But the apostle presses “healthy speech that cannot be condemned,” sound in itself, and not open to just censure, not merely on the more formal occasions of doctrine, but in all connections with the younger men. Assuredly we must all feel the great importance of this, even though it be a characteristic in which we have to acknowledge our own frequent failure. One thing alone is an adequate safe-guard – the conscious presence of God. But let us not forget that as Christians we walk in the light, as God is in the light. We cannot avoid this if we have life in Christ, for He is the light of life; and he that followeth Christ shall not walk in darkness but shall have the light of life, as He Himself declared. Let us not be content with it as a fact, and a privilege that faith boasts. Let us by the Holy Ghost see to it that we truly enjoy it, and that it be a consciously living actuality; not a mere abstraction into which carelessness would betray us,, as unbelief would make it an attainment to reward our fidelity. Is it not meant to be a reality in which we live here below, not for some believers but for all? In such a case healthy speech that cannot be condemned is but natural; but oh I how apt we are to sink below the blessed plane on which it is ours to stand in Christ the Lord.
The apostle next and finally gives moral aim to this last exhortation. “That he that is of the contrary part may be ashamed, having no evil thing to say concerning us.” We have to consider not friends only but foes, with their readiness to malign what condemns themselves. Let us seek then to cut off occasion from those that seek occasion, that even the adversary, of whatever sort he be, may have no evil thing to say concerning us. The word for “evil” ( ) is so extensive as to comprehend things from light or slight to mean paltry and worthless; whereas just expresses what is bad, and activity of evil, or mischievous. The term used is precisely suitable.
It will be noticed that the critical reading is “us” rather than “you”: a confusion very frequent indeed in the MSS. In this case “you” is out of the question. It would have been “thee,” if it had referred to Titus; but the general application to the family of God is the better sense. The vulgar or T.R. reading was a change from “us” to “you,” which is wholly unsuitable. “Concerning us” ( i.e. Christians generally) seems evidently the word which the apostle wrote and of course meant. The business of sound criticism is to eschew every human importation, no matter how early, and to restore the original text which came from God through His inspired messenger.
Slavery was one of the grave facts which Christianity had to face, then universal, in some places existing still to a certain extent. Nowhere does the power of Christ’s work more clearly or more decidedly prove its heavenly source and character, than in dealing with masters and slaves.
The apostle bids Titus exhort “bond-servants to be in subjection to their own masters, to be well pleasing in all things, not gainsaying, not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things” (vers. 9, 10). Here again subjection is the prime duty of such a relationship, and is accordingly put in the fore-ground – subjection to their Own masters. Occupation even in thought with others might only do mischief. No saint, no apostle or prophet, is free from the duty of subjection. Christ made its truth and its moral excellence plain to the faithful; for He, the Lord of all, manifested Himself a man, the pattern of absolute subjection in love and obedience of His Father, the Servant of all. What an example and motive for Christian bondmen?
“To be well-pleasing in all things” is sometimes a very great difficulty, it may be from the peculiarities of the master or from those of the bondman. Satan would love to insinuate that in any other circumstances they might better obey; and that it is in vain, as they are, to think of being well-pleasing “in all things” One’s own master might be capricious or fault-finding. “Oh, if such a one were my master” But there is no lowering the claim of Christ; and it is Christ, and Christ alone kept before the eyes, that enables a bondman to be truly subject and to persevere in all things, instead of giving up-sometimes at least in despair. For faith, not resignation, is the true divine antidote to the passion of despair, which is never to be thought of by a Christian. Who more than a Christian slave needs to remember God’s call to rejoice in the Lord always? “For Christ also pleased not himself, but even as it is written, The reproaches of those that reproached thee fell upon me” (Rom 15:3 ).
Further, the slave was to be “not gainsaying.” Many a one could do or even bear much who finds it difficult to avoid contradicting or answering again in deed any more than speech; but the word of the Lord to the bondman is “not gainsaying.” Is he not the Lord’s freedman? Can there be such a manumission as His? Could money purchase emancipation like this? Let him give God thanks and go on his way rejoicing, forwarding and never thwarting his master’s wishes to His Over-Lord and Saviour Whose eye is ever on him to cheer and guide.
Again, stolen themselves, or the children of those who were stolen, it was natural for slaves to have scanty respect for the rights of others whose very relationship was in general based on a wrong. But no reasoning is admitted on abstract rights as an excuse for “purloining.” Is he not in his faith in possession of the true riches, which have no wings to flee away? Does he not look for the Lord to come and manifest it at any time, yet if He tarry at the best time? Is it for him to dishonour such a Lord, and to bring shame on all he believes and professes?
The apostle insists on Christian bondmen “showing all [or, every sort of] good fidelity.” They were really serving the same Master as their masters if Christians; and without the sense of direct responsibility to the Lord, as well as of His grace, how could they go on thoroughly aright? So elsewhere grace teaches and exhorts that, whatsoever they do, they were to work from the soul as unto the Lord, and not unto men.
Nor was it enough that they were not to be inconsistent and unworthy saints; but as the apostle here says, “that they may adorn the doctrine of God our Saviour in all things.” There is nothing, on the human side of the effects of the truth, more admirable than its practical power on the heart of those once degraded or even depraved. See it in the converted robber’s bearing in the midst of the agonies of crucifixion. What newborn reverence! What confession of sins! What sense of righteousness! What boldness of Faith! Was not this, even then and there, to adorn the doctrine of our Saviour God?
God’s gospel is glad tidings to the highest earthly personage no less than to the lowest, though (as the rule) to the poor it is preached as alone generally accessible. No king, no queen, no emperor, but what is infinitely indebted, if the heart be opened, to the grace of God. But if steeled against it, the message is of salvation all the same. How unspeakably sweet then for those in the painful and trying position of slavery!
It was this that wrought so powerfully on the affections of the blessed apostle. Therefore is he drawn out by the Holy Spirit in the full and beautiful declaration of the message of God’s love. “For the grace of God appeared bringing salvation to all men, instructing us that, having denied ungodliness (or, impiety) and worldly lusts, we should live soberly (or, discreetly) and righteously and godlily (or, piously) in this present age” (vers. 11, 12).
No statement can be conceived more in keeping with the design of this Epistle. For, although it be an episode (like another in the chapter that follows, Tit 3:4-7 ), both are stamped with that present living reality on which the apostle dwells constantly in his authoritative instructions to his own child according to common faith. It is not that God’s own eternal counsels are left out any more than the hope of everlasting glory to come; but the aim is most manifest that all should converge on the heart for the practical ways of our pilgrimage here below. Nor do we read of any fellow-workman so suited to carry this out administratively as Titus in both his teaching and his governance or rule.
When the law was given by Moses, it was ordained through angels by the hand of a mediator. All kinds of partitions barred man’s way; clouds of incense and veils rose up between the Israelite and God, Whose manifestation was only for one representative man, the high priest, for a passing moment and with ample blood, within the holiest. For the law was the test of man already fallen, that sin might appear in its true colours. If sin were there, as it was, the law could only work wrath; for disobedience then takes the shape of open violation or transgression. Therefore is it said that the law came in by the way ( ), that the trespass might abound, and that through the commandment sin might become exceeding sinful. Thus law in result must surely condemn the sinner. It could never justify nor save one guilty, being characteristically the ministration of condemnation and death. How wise and merciful that such a system of moral experiment, with its temporal promises and earthly judgments, should have been restricted for a while, and to a single people!
The gospel is wholly different in nature and effect where received in the heart. Therein the saving grace of God did appear to all men; for all lay in the direst need: they were lost. And we can add from elsewhere God’s righteousness is therein revealed – the righteousness of faith which justifies, instead of condemning; because its effiacacy is grounded on the accomplished and atoning work of Christ. Its character therefore, as revealing God’s righteousness, is “bringing salvation;” and this not to a single people like Israel under the law, but “to all men.” The grace of God revealing Himself in Christ and His redemption is too precious to be limited; it is in itself infinite, for God is love as surely as He is light; and both have come out fully in Christ and especially in His atoning death,
God therefore is not of Jews only but of Gentiles also, Who justifies circumcision not by law but by faith, and uncircumcision through their actual faith, as we read in Rom. iii. if they do believe. A crucified Christ displays man as he really is. Jews and Gentiles are proved therein alike guilty and lost. But the love of God goes out “to all” alike indiscriminately, not judging by law but “saving by grace.” Such is the gospel as here shown. It is no mere demand of works, no test of man, but distinctly founded upon the reconciling work of God Himself in Christ Who came and was here to do His will. It is therefore a revelation of His saving goodness for man to believe. “Whosoever shall call on the name of the Lord shall be saved; for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.”
Nor is this all. While His grace presents salvation to all, it is also said to be educating us. The change from “all men” to “us” is important, and ought not to be overlooked. The one is the universal message of God, which may or may not be received. The other is the distinct effect, whenever souls receive that message in faith. And to what end does God’s grace lead us on? “Instructing us that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godlily, in this present age.” No mistake is grosser or more antagonistic to the teaching of the apostle, than, after believing the gospel, to cast the Christian on the law as his rule of life. It is not so. Christ alone remains, not only the Saviour, but the Way, the Truth, and the Life. In and through Him did the grace of God appear, and His grace alone saves by faith. But, besides, it educates us, having denied ungodliness and worldly lusts, to live soberly, and righteously, and godlily, in this present age. For repentance is as real as faith; and “ungodliness and worldly lusts” henceforth are hateful and denied. Either might work more or less to ruin the soul and dishonour God. In those who, believing in Christ, have a new and eternal life, a new character has to be formed; and old habits are and must be from the starting-point watched against, which once grew up unjudged in the days of our past evil and folly.
But that which is negative does not suffice for God as He reveals Himself in His Son. His grace, which goes far beyond law, instructs us, that we should live discreetly as regards ourselves, righteously as regards others, and piously in our highest relationship. For the present course of things, or age, is an evil one. But Christ gave Himself for our sins that He might deliver us from this present evil age, according to the will of God our Father (Gal 1:4 ). As it is here, in this world and during this age, that we spend a little while for the present, we are therefore called to be so much the more vigilant, if indeed we hear His voice. We await His coming to receive us on high in the Father’s house, and to accompany Him from heaven when He appears to establish His kingdom visibly in power and glory.
This is what the apostle next pursues here. For there is another all-important branch of truth and full of rich fruit for the believer: “Looking for the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ” (ver. 13).
It is the object before us which forms our character. The Christian object is the Lord in glory; we may say of it in this respect what David said of Goliath’s sword, “There is none like it.” Had it not done execution on him that had the power of death, that is, the devil? The essential thing for the soul’s salvation undoubtedly is Christ and His work for us received in faith. But if the true hope be lacking to the believer, the blank even with that is irreparable. For the fact is so, even if energy of faith and love may do much to hinder the wiles of Satan; who would insinuate false hopes under fair pleas as a substitute for the “one hope” delivered to the saints. As Christ is the proper object of faith, and as the Spirit forms us practically by our beholding Him risen for us and in heavenly glory, thus transformed into the same image from glory to glory (as we read in 2Co 3 ), so the right and divinely given object of hope is the coming of Christ to receive us to Himself.
Here the apostle presents it in a comprehensive way, not only the blessed hope, but the appearing of the glory of our great God and Saviour Jesus Christ. Grace, we know, did already appear (ver. 11), saving grace for all men. This they reject at their peril; for salvation cannot be otherwise, and the richer and surer the grace that saves, the guiltier is the unbelief that refuses or slights it. The grace of God alone leads into a walk of communion, and of practical righteousness for every day. But we need also to look for “the blessed hope and appearing of the glory” (ver. 13). These are the two parts which comprise the revealed object God would have before our souls.
The one article given to the two objects brackets them together, not at all as if they are identical, but as here expressly associated to convey the complex and combined outlook. “The blessed hope” is that which alone can satisfy the heart; it is to be in the presence of Christ on high, changed at His coming into His likeness and with Him for ever. “The appearing of the” divine “glory” is bound up with it, and follows in due time, as that display or the divine manifestation in power, which our renewed souls cannot but desire to the utter exclusion of moral and physical evil and of Satan’s guileful energy. It is the Lord Jesus Who introduces the world-kingdom of the Lord and of His Anointed (Rev 11:15 ). As He brought the grace of God here below, so will He bring the glory to appear in His day. He it is who is called “the great God” as well as “our Saviour” lest we might forget His essential nature, when He emptied Himself to become a bondman, and humbled Himself to the death of the cross, in accomplishment of the infinite devotedness of His love in redemption to God’s glory. He is no little God, as Arians feigned, but our great God and Saviour.
There is nothing nobler to act on the affections and the convictions, on the ways and ends, of believing man here below. Not in the smallest degree weakening the faith which works by love, it cheers and animates in the face of all which makes him groan; and we do groan now because, reconciled to God ourselves, we see nothing yet reconciled around us. Yea, we not only know a perishing world but we must add a morally ruined church. It is not simply the Gentiles still without God, but the Jews most of all hating the gospel of the rejected Christ. And what deliverance have we wrought in the earth? how far have we Christians, individually or together, reflected the heavenly glory of Christ as a testimony to those without? If the righteous with difficulty are saved, where shall the ungodly and sinner appear?
Truly there is no ground for boasting save in the Lord, “Who gave himself for us, that he might redeem us from all lawlessness, and purify to himself a people for his own possession, zealous of good (.) works” (ver. 14). Thus, when bringing in the bright future of God, which along can dispossess the enemy and deliver a fallen race and ruined world, carefully does the apostle remind our souls that all has been of grace. We have no claim, no desert; we stand by and to nothing but the Saviour Who gave not this or that merely, nor all possible other things, however precious, which He indeed and only could give, but that which is beyond all price, “Who gave Himself for us.” God the Father had His blessed part in the inestimable gift. He knowing all gave Him and sent Him. He that spared not His own Son, but delivered Him up for us all, how shall He not also with Him freely give us all things?
The effect too answers to the cause: there is no failure, nor can there be, in the result for those that believe. What was His aim? “That he might ransom us from all lawlessness, and purify unto himself a people for his own possession, zealous of good works.” Let us seek sedulously to make this good in our hearts, inasmuch as His grace would have a people for His own possession (not “peculiar” in words or manner, habit or feeling, but) for Him to have and delight in us as His own. How wondrous that He should care to have us, or make much of such a possession! What joy to the heart that so He feels and acts to us! May we for this be encouraged the more to be zealous of good works, not benevolent only but honourable and comely, not of forms or ordinances like Jews! nor of false gods like Gentiles, but of the fair and proper fruits of Christianity.
It is not only that the source lay in the unfathomable love of God, acting freely from Himself that He might surround Himself with beings brought out of all evil, with a nature given to them capable of enjoying and answering in practice to His goodness in the face of His and their enemy. The mighty work was laid on the Lord Jesus, not less God than the Father, and become man, so to defeat Satan and to save man at all cost. For indeed He gave Himself for us.
Here was the irrefragable ground of all the blessing. On the one hand sin could only be adequately judged in His death for us. On the other hand life eternal was only His to give consistently with God’s character, and that sacrifice which abolished our guilt and imparted acceptance in His sight to those who without Him and His work were evil and lost. But for those that believe the result fails not, – that He might ransom us from all lawlessness (for the form might greatly differ) and purify unto Himself a people for His own possession.
God has a purpose to have Israel as His special possession in the land when Messiah reigns, and as Son of man has the far wider glory of a kingdom, where all the peoples, nations, and languages shall serve Him. But here it is the higher counsel of those who share Christ’s rejection, know Him risen and glorified on high, and await His coming to join Him for heaven, and come forth with Him at His appearing.
“These things speak, and exhort, and reprove, with all authority. Let no man despise thee” (ver. 15). Arduous is the work of the ministry. Speaking, and exhorting, and reproving, must all have their place in faithful service. The truth needs to be spoken from God for the believer to know. But as flesh, world, and Satan make all possible hindrances, there is the constant want of exhortation. There may be will at work and evil may display itself. Reproof therefore is requisite for the forward or the laggard, the careless or the wayward. And “all authority” is thoroughly consistent with all humility. Woe be to those who despise Christ in the least of the servants whom He sends! Even the apostle did not escape slight from the refractory. “If any one thinketh himself a prophet or spiritual [for what will not vanity think itself?], let him recognise the things which I write to you, that it is the Lord’s commandment” (1Co 14:37 ).
NASB (UPDATED) TEXT: Tit 2:1-3
1But as for you, speak the things which are fitting for sound doctrine. 2Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance.
Tit 2:1 “But as for you” The singular pronoun “you” is emphatic. This shows the vast difference between the false teachers and Titus, a true leader/teacher (cf. 1Ti 6:11; 2Ti 3:1; 2Ti 3:14).
“speak” This is a present active imperative (cf. 1Ti 4:13; 2Ti 4:2). The gospel and its implications must be articulated.
“the things which are fitting for sound doctrine” Sound teaching (healthy teaching) is a recurrent theme (cf. Tit 1:9; Tit 1:13; Tit 2:1-2; Tit 2:8; 1Ti 1:10; 2Ti 1:13; 2Ti 4:3). Notice that in this context the healthy teaching is not doctrinal, but practical lifestyle, people-centered Christlikeness. We must not separate justification from sanctification!
Tit 2:2 “Older men” This is the same word translated “elders” in Tit 1:5 and 1Ti 5:1; 1Ti 5:17, but this context demands a different translation (cf. Phm 1:9). In this culture it would refer to men over 60. See SPECIAL TOPIC: ELDER at 1Ti 5:1.
NASB, NRSV”to be temperate”
NKJV, TEV”sober”
NJB”reserved”
This is literally “be sober,” which could refer to intoxication (cf. Tit 1:6-7). The term was also used metaphorically of mental alertness or vigilance (cf. 1Ti 3:2; 1Ti 3:11).
“sensible” This term is used in Tit 2:2; Tit 2:4-6; Tit 2:12. See note on “prudent” at 1Ti 3:2.
NASB, NJB”reverent”
NKJV”serious”
NRSV”sensible”
TEV”dignified”
This term is used several times in the Pastoral Letters (cf. Tit 2:2; Tit 2:7; 1Ti 2:2; 1Ti 3:4; 1Ti 3:8; 1Ti 3:11; and a form of the term in 2Ti 2:2; 2Ti 3:4). According to the lexicon by Bauer, Arndt, Gingrich, and Danker, it can be translated “reverence, dignity, seriousness, respectfulness, holiness, or probity” (cf. p. 47).
This term is related to the Latin “Augustus” (cf. Act 25:21; Act 25:25; Act 27:11). It referred to the veneration or worship of someone, the Emperor, and came to describe how one should act or feel in his presence.
“sound” This is the recurrent metaphorical use of the term from Tit 2:1, “healthy.” Christians are to be healthy and stable in their faith, in their love, and in their perseverance (cf. 1Ti 6:11; 2Ti 3:10), as well as in their doctrine. For Paul, believing and living were inseparable just the opposite of the false teachers.
“perseverance” See Special Topic at 1Ti 4:16 and in a different form in 2Ti 2:11.
speak. App-121.
become. Greek. prepei. Occurs seven times. First occurance: Mat 3:15.
sound doctrine. See Tit 1:9.
1-3:11.] Directions to Titus, how to exhort the believers of various classes, and how to comport himself. For intermediate divisions, see below.
Chapter 2
But he said to Titus,
speak the things which become sound doctrine ( Tit 2:1 ):
Again, the emphasis and the exhortation is that of sound doctrine.
Now, teach
that the aged men ( Tit 2:2 ),
And this should be the older men. Well, age is aged, I don’t know, probably eighty-five or a hundred, I don’t know, surely not one in their fifties.
That the aged men be sober, grave, temperate, sound in their faith, and in their love, and in their patience ( Tit 2:2 ).
You know, it’s a beautiful thing and way, age does seem to mellow. The older men should be sort of mellowed out as they grow older. I personally feel that, and I am certain that it is with a great deal of prejudice, that my son Chuck Jr. is one of the finest Bible expositors I’ve ever heard. I’m so proud of that young man and his ability to teach the Word of God, his tremendous knowledge and understanding of God’s Word. But he has had a problem in his ministry and that is his sharpness, and this has concerned me.
So that whenever he was going to speak here when I was gone I would tell him, Now Chuck remember the love of God and remember grace, because he has a tendency to use the whip. And as my wife and I have talked about his ministry, we felt that, that was the tremendous shortcoming of his ministry, the lack of mellowness. But I have told my wife, Honey, in time he will mellow out. And with the recent arrival of twins making five children, it is amazing how he has mellowed out. Age does that for you. You become more temperate, more patient, more mellow. And it’s good; we need that. We need to be more understanding and more compassionate and dealing with the shortcomings of others with a great deal of compassion, and understanding, and meekness.
Paul said, “If a brother be overtaken in the fall, ye that are spiritual, restore such a one, in the spirit of meekness considering yourself lest you also be tempted” ( Gal 6:1 ). The younger people have a tendency to be a little sterner, harder, because they have not experienced yet those things in life that have by their very nature, the tendency of causing a person to become more mellow. And so the aged men sound in faith, in love and in patience.
The older women, likewise, [forty or so] that they be in behavior as becomes holiness, not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, and to love their children ( Tit 2:3-4 ),
In that culture, where women for the most part stayed in their rooms, never mixed socially, would only go out into the public market in twos, never alone. There was little for the women, life became a drudgery. And alcoholism among women was very prevalent as they sought to escape the drudgery of life. And so that is why the emphasis upon “being sober, to love their husbands and love their children”.
Oh God, we need such teachers today when our whole culture is pressuring women to find a career, to make their way in the world. Why be confined to a house? Why give your life for those children? Put them in a daycare center and you find your place in the world, make your mark. How we need those who will teach the younger women how to love their husbands and how to love their children.
[How]to be discreet [in discretion among women], [how to be] chaste, keepers of their homes, good, obedient to their own husbands, that the word of God be not blasphemed ( Tit 2:5 ).
One of the saddest byproducts of the failure of a Christian is that it gives occasion to the enemies of God to find fault with Christianity and to blasphemy God.
When David had committed his sin with Bathsheba, and Nathan was rebuking him for it he said, You have caused the enemies of the Lord to blasphemy, you give them a cause to blasphemy God. We must be careful in our life, the way we live, that by our actions we live a pure, chaste, discreet life so that the enemies of God will not have an occasion to blasphemy the name of Jesus on our account. Yeah, he’s supposed to be a Christian and look at that blankety-blank so-and-so. If that’s Christianity then blah, blah, blah, and you give cause for the enemies of God to blasphemy the name of Jesus Christ. God, help us that we don’t do that.
Young men, likewise, exhort to be sober minded. In all things showing thyself a pattern ( Tit 2:6-7 ).
So Titus, don’t just tell them. You be the example. That’s what he said to Timothy, remember, Be thou an example unto the believers. Paul, when he was talking to the elders of Ephesus on his last recorded visit in the book of Acts, as he met them on the beach at the shores of Miletus, Paul said to them, You know how that over the space of the three years I was with you night and day, showing you and teaching you. He wasn’t just teaching precepts, but he was actually demonstrating the lifestyle that he was espousing.
And so he is telling Titus now, Look Titus, let your life be the demonstration. Show them Titus; live before them this kind of a life. Teach them that they should be sober-minded, but in all things showing yourself the pattern. You set the pattern for them, the pattern of good works.
in doctrine showing uncorruptness, gravity, and sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, because he cannot say any evil thing about you ( Tit 2:7-8 ).
Now, there are people who will say evil things about you just because you are a Christian and they do not like you for that fact.
We were told recently by a young girl that her parents are constantly lying to her about us because they don’t want her to be drawn to Christianity. And she said, Did you say this to my mom? And I said, Oh my, no. She said, I didn’t think you did. I said, No, of course not. I said in fact she had done something, and her mother said, Oh he is very angry with you. He came out and is just really upset for you doing that. And she said, Are you upset with me? And I said, No I think it’s really great. In fact, remember I gave you a pick to help you. I think it’s great what you did. It was the only wise thing to do. And she said, Well my mom told me that you were really upset and mad, but she lies a lot about you, to me because she doesn’t want me to like you. She doesn’t want me to be drawn to Christianity.
So they’re going to lie about you. They are looking for things and if they can’t find anything, they are going to make up something, and that’s sort of sad. But don’t give them any fuel for their fires. Don’t give them any cause for speaking evil, but live a life of commitment to Jesus Christ, dedication.
Now,
the servants exhort them to be obedient unto their own masters, and to please them well in all things; not talking back ( Tit 2:9 );
Now that’s under your breath because you wouldn’t dare talk back out loud, if you were a servant. But so many times we go away mumbling.
Not purloining ( Tit 2:10 ),
Goldbricking. Do you know what that means? Probably not, a bunch of you young ones. Those that go back to World War II days know what that is all about.
but showing all good faithfulness; [that is the servants] that they may adorn the doctrine of God our Savior in all things. For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lust, we should live soberly, righteously, and godly, in this present world ( Tit 2:10-12 );
Now the grace of God that brings salvation, I’m saved by grace. Does that mean that I can live any old way? No. What does the grace of God teach me? That I should deny ungodliness, that I should deny the worldly lust, that we should live soberly, and righteously, and godly. God’s grace teaches me that. It doesn’t teach me that I can go out and live any old way I want and the grace of God will cover for me, but it teaches me that I am to live a righteous life.
As I look for that blessed hope, and glorious appearing of the great God and our Savior Jesus Christ ( Tit 2:13 );
And this is the thing that keeps our life in perspective better than anything else; the realization that Jesus is coming soon, looking for the glorious hope of the blessed appearing of our great God and Saviour Jesus Christ.
John in his epistle said, “Beloved, now are we the sons of God, it doesn’t yet appear what we are going to be: we know, when he appears, we’ll be like him; for we will see him as he is. And he that has this hope in him, purifies himself even as He is pure” ( 1Jn 3:2-3 ). It’s a purifying hope. Knowing that Jesus is coming at any time, live righteously, live godly.
The book of Jude, the central message is found in verse twenty-one when Jude said, “keep yourself in the love of God”. And one of the ways by which he tells us that we can keep ourselves in the love of God, as we are looking for the glorious mercy of God at the appearing of Jesus Christ, again, to keep my life in perspective. It’s important, so important that I know and realize that Jesus is coming at any moment and that I need to live in anticipation and expectancy of His immediate return, the glorious appearing of our great God and our Savior. Here Jesus is called our great God, much to the chagrin of the Jehovah’s Witnesses.
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. And let no man despise thee ( Tit 2:14-15 ).
He said to Timothy, “Let no man despise thy youth”( 1Ti 4:12 ). Titus was probably older, just don’t let any man despise thee.
Now Jesus gave Himself for us that He might redeem us, the redemption through the death of Jesus Christ, through His shed blood. Redeem us from what? From all iniquity. The redemption is also positive, “to purify unto Himself a peculiar people”. Now, some people have taken that wrong.
I can remember years ago in my college days, that there was this one gal who always dressed so peculiar. I mean weird. And I one day asked her why she always wore such weird clothes. And she said, God told us we were to be a peculiar people. We are different from the world, that’s for sure, but it shouldn’t be in the dress, but in our total lifestyle that the difference is observed. Peculiar because I want to do good works, that’s where I stand out from the world.
Now,
rebuke with all authority, don’t let any man despise thee ( Tit 2:15 ). “
Tit 2:1. But speak thou the things which become sound doctrine:
There are certain things which are suitable to go with sound doctrine; they are meet and fit and appropriate thereto.
Tit 2:2. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
Among the heathen, old men often gave themselves up to drunkenness and gluttony; so now, this is the teaching that is to be given to aged Christian men. They need faith, love, and patience, as well as the virtues of sobriety, gravity, and temperance. The infirmities of old age often create petulance, so the grace of God is to make the venerable Christian to be full of faith, love, and patience.
Tit 2:3. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
Old women also among the heathen were often addicted to the taking of much wine, so here they are cautioned against it by the Spirit of God. They are also tempted to spread slanderous reports against people: having little to do in their old age, they are apt to do that little by way of mischief; so they are warned that they are not to be false accusers, not given to much wine, teachers of good things. And how beautifully can an aged Christian woman, by her kindly example, be a teacher of good things! There is no more charming sight under heaven, I think, than that of an elderly Christian lady, whose words and whose whole life are such as becometh the gospel of Christ.
Tit 2:4-5. That they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
There were some women who supposed that, the moment they became Christians, they were to run about everywhere. No, says the apostle, let them keep at home. There is no gain to the Christian Church when the love, and the industry, and the zeal, which ought to make a happy home, are squandered upon something else. The young women of Crete appear to have been such that they needed to be taught to love their husbands. That expression does not occur elsewhere in Scripture. Christian women do not need to be told to love their husbands; but these Cretans, just brought out of the slough of sin, had to be taught even this lesson. Oh, what a blessing is love in the marriage relationship, and what a gracious influence love has upon children! How are they to be brought up aright except the whole house be perfumed with love?
Tit 2:6. Young men likewise exhort to be sober minded.
That exhortation is as necessary in London as it was in Crete. Young men often know a great deal, or think they do; and they are very apt to be intoxicated with the idea of knowing so much, and being able to do so much, so that the exhortation to them is to be sober minded.
Tit 2:7-9. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. Exhort servants–
Or, as it might and should be rendered, bond-slaves
Tit 2:9-10. To be obedient unto their own masters, and to please them well in all things; not answering again; not purloining,
Not picking and stealing, which very naturally was the common habit of slaves; and who wonders at it in their wretched condition?
Tit 2:10. But shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
Is not that a wonderful passage? Here is a slave able to be an ornament to the gospel of Christ! This blessed gospel is not sent to kings and princes only; when Paul preached it, the great mass of the population were in cruel bondage, treated like dogs, or even worse; yet the gospel had a message even for them, it told them that they might, by a godly character, adorn the doctrine of God their Saviour.
Tit 2:11-15. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
This exposition consisted of readings from Titus 1. and Titus 2.
Tit 2:1. , speak) with unrestrained lips; carefully, vigorously, freely.
Tit 2:1
But speak thou the things which befit the sound doctrine:-[The false teachers were promulgating doctrines at variance with the teaching of the inspired Paul and his fellow apostles, and were also by their example and lives fatally lowering the standard of the Christian life. It was to the evil moral influence of these teachers that the attention of Titus was especially directed. These false doctrines were bringing forth already their sure fruit in the form of a life utterly unlike the pattern set by the Master. In contrast to this misleading doctrine, Titus is directed to exhort the various ages and different sexes, the bond and the free to live such lives as will bring no dishonor upon the name and cause of Christ. The strictly practical nature of these charges is remarkable. He presses home to the various ages and ranks the necessity of a quiet and useful life. The sound doctrine by which Titus was directed to regulate his teaching stands in clear contrast to the sickly, unhealthy teaching-fanciful and false-of the misleading teachers of Crete.]
The apostle then proceeded to show what the behavior of aged men, aged women, and young men in the Church should be. In connection with the behavior of bond-servants Paul employed what is perhaps the most beautiful description of godly behavior when he said, that “they may adorn the doctrine of God our Saviour in all things.” While it is still only a theory doctrine lacks the manifestation of beauty. When, however, it is realized and manifested in human life its beauty at once appears. The value of a theory is always supremely apparent in the results it produces.
If these were the duties of the Church, the apostle now proceeded to show what were the resources at the disposal of every Christian. In a passage of singular beauty and power he declared the fourfold value of the grace of God. That grace appeared in the First Advent, and brought salvation to all men. Salvation, then, is the fundamental fact. It brings cleansing from sin, and enlightenment. Grace then proceeds to teaching. This teaching conditions the life of man in relation to all the forces with which it comes in contact. The word “soberly” refers to the world within; “righteously,” to the world around; and “godly,” to the world above. The life of the Christian is set in the light of the Second Advent, when there will be an epiphany of glory. All this is then set in the light of the work of Christ. The salvation which grace brings is experimentally the redemption from iniquity which Christ accomplishes. The instruction which grace imparts is the perfection which issues from identification with Christ. The denial of ungodliness results from the possession by God which Christ ensures. The hope which grace presents is the impulse to the service which Christ creates.
2:1-15 Paraphrase. But your language must be very different: you must lay stress on character, on that character which is consistent with the sound teaching, and that with regard to every member of the Christian family. Elder men you must train to be sober-minded, dignified, self-controlled, sound in their faith in God, in their love for their fellow-men, in their power of enduring persecution. Elder women similarly, to be reverent in staid demeanour, not given to gossip and scandal, not the slaves of drink, teachers of all that is excellent; for their aim should be to discipline and train the younger women to be lovers of their husbands, lovers of their children, to be self-controlled, chaste, workers at home, kindly to their servants, in willing obedience to their husbands: this is important in order that the truth of God may not be evil spoken of. Younger men, too, exhort to be self-controlled; for them you yourself must be the model of what excellent character should be. When you teach, your motives sincere, your manner such as to inspire respect, your message sound and not open to criticism. This, too, is important in order that any opponent of Christianity may be put to shame, when he can find nothing evil to allege against us. Slaves, too, must be trained to be obedient to their masters, eager to please them in every way, not answering back, not pilfering, nay, showing glad whole-hearted fidelity. This, too, is most important, because by so doing they may make the teaching about God our Saviour more attractive, more likely to win their masters to it.
And such a character is possible, for the grace of God when it broke upon the world, like light dawning upon darkness, brought with it salvation for every race and class of men, and it came as a school of character training us to renounce impiety and mere worldly impulses and to live a life of self-control, of just treatment of our fellows, of piety to Godward, in this present age, while we still look forward to a better future, to the blessed hope and fresh light yet to break upon us from the glory of Him who is at once the High God in heaven and our Saviour upon earth, Jesus Christ, who gave His life unto the death on our behalf-for this very purpose that He might rescue us from all disobedience to law, and purify for His own service a people of His own choice, enthusiastic for all ideal works.
This is what you have to teach: aye, plead with them to rise to it; if need be, rebuke with all authority any who oppose. Let no one ignore your authority.
Note. -1. The whole chapter is full of reminiscences of c. 1. Titus is to be in his teaching a model for the presbyters, to show them how to exhort and how to rebuke (cf. 2:1, 15 with 1:9). He is also to be a contrast to the false teachers: his teaching is to be sound, sincere, not able to be silenced (cf. 2:7 with 1:10): it is not to be aimless, but at all points to build up character (cf. 2:1 with 1:10, 2:14 with 1:16): it is not to upset families, but to build up a true family life on the basis of a willing subordination (cf. 2:5, 9 with 1:10, 11). The evil beasts and idle bellies are to be disciplined into self-control (cf. , 2:2, 4, 5, 6, 12, with 1:12): instead of attending to Jewish myths and ceremonial purifications, the Christians are to realize that they are now Gods peculiar people, purified with a spiritual cleansing (cf. 2:14 with 1:14, 15): instead of being useless for every good work, they are to be eager to stand out before the heathen world as models of excellence (cf. 2:14 with 1:16).
2. The whole illustrates the importance attached to building up the conception of a high family life (cf. Ramsay, St. Paul, the Traveller and Roman Citizen, c. vi.), and it should be compared with Col 3:18-1 (where St. Paul for the first time regulates the duties of the members of a family), Eph 5:22-9 (where he treats the family as a training ground for the sense of true membership in the church), 1Ti 5:1-2 (where he treats of Timothys attitude to the different classes in the church), and also 1 P 2:18-3:7 where, as here, the importance of the Christians life at home is emphasized because of its effect upon the heathen world outside: but here the argument is scarcely so strong as there; here, it is mainly to avoid disparagement by the heathen, cf. 2:5, 8, 10; there, it is rather to win the heathen to salvation, 1 P 2:12, 3:1. In no case is the similarity sufficient to suggest any literary dependence of one writer upon the other. Cf. also Clem. Rom. c. 21.; Ign. ad Polyc. c. iv.
3. Notice the strong sense of divine and human purpose throughout the section ( six times). It was the Divine purpose in the Incarnation that man should live a moral and religious life ( . . . 12): it was the purpose of Christs death that we should be free from the power of sin and eager for excellence of life ( . . . 14): and man can co-operate with this purpose; the elder women are to aim at training the younger ( 4): the younger women, at keeping Gods message free from all calumny ( . . . 5): more strongly still, Titus and the younger men can act so as to put heathen opponents to shame ( 8); yet more strongly still, even slaves can make it their aim to add fresh lustre to the doctrine and make it attractive to the heathen ( . . . 10).
1. ] contrast 2:10. . ., which is to be the standard for the presbyters, 1:9.
2. ] senes et tate et ordine possunt intelligi (Pelagius and Oecumenius); but there is nothing in the whole context to suggest official position of any kind, either in the other classes referred to or in the qualities required.
] 1Ti 3:2 note.
1Ti 2:2 note. , possibly the imperatival infinitive, cf. Php 3:16, Rom 12:15 (Moulton, N.T. Gr. i. p. 179); but more probably governed by , cf. 6.
castos, pudicos, perhaps also wise in counsel prudentes, Clarom.; cf. Add. Note, p. 148.
] cf. 1:13; contrast , 1Ti 6:4, and , Rom 14:1: they must be sound, there must be no internal weakness in any part of the Christian life; their faith in God must not be half-hearted, must have no alloy of false human teaching (1:14); their love must not wax cold in the presence of the lawlessness around them (Mat 24:12), it must not be unbalanced; their power of endurance must be able to hold out against the provocations and persecutions of the world around them (cf.5, 7, 3:2). Each quality must be able to stand a strain without snapping. The thought of soundness is most applicable to faith, but it perhaps also suggests a sanitas caritatis and a sanitas patienti (Jerome), in the sense that each quality may degenerate into weakness. Love, which is not weak, sentimental, dangerous, cf. Orelli, Inscr. Lat. 4651, qu dum nimia pia fuit, facta est impia; endurance, which is not faint-hearted nor yet callous, obstinate, fanatical, which will not court martyrdom. Jerome, whose note is excellent, points to 1Co_13 as defining the sanitas caritatis; cf. Augustines serenitatem dilectionis (Conf. ii. 2); Tyrrell, Hard Sayings, p. 295, He came to teach our affections a rhythm from heaven. Wordsworths Laodamia:
The Gods approve
The depth and not the tumult of the soul,
A fervent, not ungovernable love;
and for the combination of the three, S. T. Coleridge, Love, Hope and Patience in Education:
Yet haply there will come a weary day
When, overtasked at length,
Both Love and Hope beneath the load give way.
Then, with a statues smile, a statues strength,
Stands the mute sister Patience, nothing loth,
And, both supporting, does the work of both.
3. ] this again has been referred (Theod. Oecumenius) to some prominent official position in the community (wie es heute bei den Herrenhutern der Fall ist, Koehler), such as is found later; cf. the II th Laodicean Canon, : the epithets , , would suit this, but the whole context is against it (cf. note on 2).
] demeanour, deportment (incessus, motus, vultus, sermo, silentium, Jerome), but with the additional thought of settled, staid, sedate demeanour; cf. , and Porphyr. de Abstin. iv. 6, : Ign. Trall. 3, , with other interesting illustrations in Field, Ot. Norvic. and M.M. s.v. For the thought, cf. Ecclus 19:30 .
] temple-like, reverent, like people engaged in sacred duties, cf. 1Ti 2:10 , and an inscription from Delos, (M.M. s.v.). They are to carry into daily life the demeanour of Priestesses in a temple; cf. Philo, Quod omnis probus sit liber, 12. 76, p. 457 M. of the Essenes, , (Wetstein). The idea of life as one constant festival to the wise man is found in Stoic writers (Marc. Aurel. iii. 4, . . . : in Philo, de Sacrif. Abel. 33, . . . , and in early Christian writers, Clem. Alex. Strom. vii. 49, (of the true Gnostic). So Tertullian, De cultu Fem. ii. 12, calls Christian women pudiciti sacerdotes.
There is some MSS authority for , in habitu sancto, Vulg.; in habitu decenti, Theod.-Mops., cf. 1Ti 2:9 : but the following adjectives strongly support the Plural here.
] 1Ti 3:11, 2Ti 3:3 criminatrices, Fuld.; in centrices, Jerome.
4. ] here only, bene docentes, Vulg.; but better, bona docentes, Thd.-Mops., teachers of what is excellent.
] not neuter, that they may be self-controlled, being then Parallel in construction to and (so Calvin, Hofmann, Wohlenberg); for this is scarcely adequate as the climax of the preceding, nor sufficiently parallel to the other final sentences with : but active, that they may discipline, train in the young women; cf. 2Ti 1:7; Justin M. Apol. ii. I, : Xen. con. vii. 14, where a wife says to her husband , where the meaning is, to be prudent in household management.
, ] Deissmann, Bible Studies, p. 255, quotes an Inscription from Pergamum of the time of Hadrian, .
5. ] workers at home; cf. Clem. Rom. i. I, (possibly a reminiscence of this passage). Orelli, Inscr. Lat. 4639, pia, pudica, frugi, casta, domiseda: ibid. 4848, domum servavit, lanam fecit; contrast 1Ti 5:13 Pro 7:11 of a courtesan, . The meaning is not far different from that of the more usual , home-minders, domus curam habentes Vulg., domos suas bene regentes Theod.-Mops., which is read here in c Dc H S.
] cf. the frequent appeal of the Christian Apologists to the high standard of Christian wives, e.g. Tert. Rev_9Rev_9, diligentissima et fidelissima castitas.
] possibly qualifies good workers at home (Hofmann, Wohlenberg, Riggenbach), but more probably introduces a new feature, kindly, i.e. mainly, to their servants, benignas, Vulg.; quasi dicat, cum mansuetudine regant, St. Thom. Aq.: cf. I P 2:18 (of masters).
] whether the husbands are Christian or not (cf. 1Ti 6:1, 1Ti 6:2, 1Co 7:10-16). Chrysostom and Theodoret add the later application, that they are not to leave their husbands through wishing to live a religious life. For the duty, cf. 1Co 14:34, Eph 5:22, Col 3:18. Resch, Paulinismus (T. und U., N.F. xii. p. 463) thinks that a command of the Lord (cf. 1Co 14:37) lies behind the command of the Apostle.
] a reminiscence of Isa 52:5 , cf. Rom 2:24, 1Ti 6:1. The Christians are now Gods peculiar people (14), like the Jews in captivity, in a heathen world. They have to protect from abuse not only the name ( ) of God, but His new word, His new message ( , cf. 1:3, 9; , 2:10) of universal salvation, 11. To the Jew the profanation of Gods Name was the deadliest sin, even as the sanctification of the name, especially by martyrdom, was the highest duty; cf. C. G. Montefiore in Beginnings of Christianity, 1. pp. 63-65.
7. ] possibly with , tam mente quam corpore in omnibus rebus, ne honores indebitos appetamus, ne accendamur avaritia, ne ulla passione superemur (Jerome), but more probably with , being expanded in the following words; cf. 1Ti 4:12.
] scarcely different from the active in Hellenistic Greek, cf. Col 4:1; and fairly common with the reflexive pronoun in inscriptions; cf. Deissmann, B.S., p. 254; Moulton, N.T. Greek, 1, 2. pp. 155-59.
] in your teaching, to be joined with all the following words . . . .
] the quality of the , chaste, pure (cf. M.M. s.v.): purity of motive, without desire of gain (cf. 1:11) or respect of persons, and purity of doctrine (Cf. 2Co 4:2 , ).
] dignity of phrase and utterance. , the message in true proportion, well-balanced; cf. , Pap. Oxyr. ii. p. 215. (found in 2 Mac 4:47 and in several contemporary epitaphs; Deissmann, B.S., p. 200), not liable to be censured, criticized, silenced; contrast 1:10, 3:11, Gal 2:11.
8. ] he that is of the contrary part-doubtless the main thought is of pagan criticism; cf. 5, 10, 1 P 2:12-15, 1Ti 5:14 : but as there is a direct reference to Titus, it may include the contrary part within the Church; cf. , 1:9, 3:15 note, 2Ti 2:25.
9. ] cf. 1Ti 6:1 note, 1Co 7:21, 1Co 7:1 P 2:16, 18. , possibly with (W.-H., Wohlenberg, von Soden), and this balances best with at the end; but cf. Clem. Alex. Strom. vii. 83, . The Patristic commentators are careful to point out the necessary limitation, e.g. qu imperant justa, Pelagius; so Jerome, Thd. Thdt. non responsatores, Ambrst.; cf. , Act 10:29. , Act 5:2, Act 5:3, like Onesimus, Phm 1:18.
10. (cf. Gal 5:22) ] Cf. Pap. Oxyr. iii. 494. 9, . . . .
] possibly limiting , in rebus non malis (Bengel); but almost certainly strengthening it with a hearty good will= , Eph 6:7; . . . , Pap. Oxyr., ubi supra, line 6,
W.-H. place in the margin, as an alternative reading, . : but Pap. Oxyr. strongly supports , and may have been an attempt to avoid the doubtful meaning of : cf. Introd., p. xxxviii.
] Quo vilior conditio servorum, eo pulchrius describitur eorum pietas, Bengel (that they may do worshippe to the doctrine, Tynd. Cranmer). The very difficulty of the slaves position-for which see an interesting note in Chry sostom-makes his loyalty redound the more to the credit of the Gospel, and show that it is a Gospel of glory, 1Ti 1:ll; cf. G. Herbert:
Who sweeps a room as for thy laws
Makes that and the action fine.
The notes of St. Thomas Aquinas on vv. 2-10 show a shrewd knowledge of human nature, and the appropriateness of each quality to be pressed upon each class.
11-14. The reason and motive power for this appeal-the enabling grace of God.
This dogmatic statement is introduced as the basis of the previous appeal, cf. 1Ti 3:15, 1Ti 3:16; do this for you can, Gods grace was given for this very purpose. It springs directly out of the command to slaves, 9, 10, but certainly includes 2-8, and probably also 1. Teach rightly, for Gods grace was an educating grace: let each class in the household live a true Christian life, for Gods grace was given to all classes to make possible such a life. Hence the emphasis lies on , , .
11. ] the passive only here and 3:4 (but , Luk 1:79, Act 27:20) in N.T. but common in LXX, Josephus, Inscrr. The essential meaning is to appear suddenly upon a scene, and it is used particularly (a) of divine interposition, especially to aid (cf. Gen 35:7, Gen 35:3 Mac 6:9, so , 2 Mac 2:21, Mal 2:3:24, Mal 2:12:22, Mal 2:14:15; and for pagan illustrations, v. M.M. s.v.), Apparuit gratia Dei, Vulg: (b) of the dawning of light upon darkness (Num 6:25, Ps 30:16, 117:27 etc.), illuxit gratia Dei (Jerome). The context here () suggests the former shade of meaning. The grace of God came to the aid of our need, the reference being to the whole life of Christ, Incarnation and Death, cf. 14; in 2Ti 1:10 the thought of light is more prominent. For further illustrations see excellent notes in Ezra Abbot, Critical Essays, P. 454; Milligan on I II Thess., p. 148; Justin Martyr (Apol. i. 5 and 14) contrasts the of dmons in dreams and other ways, leading to immoral acts, with the of Christ leading to a life of love.
] taking up 10 and anticipating 14, bringing salvation from the power of sin to all.
] nullam conditionem excipit (Pelagius); etiam servis, etiam gentibus, cf. 3:2 (Bengel). The first thought is certainly right-to all classes of men, even slaves, enabling all to live true lives: the second thought is perhaps also suggested by the reference to the effect on the heathen world, 5, 8, 10: the message of salvation is intended for all, so you need not despair of winning any by your lives, cf. 1Ti 2:4, 1Ti 4:10.
12. ] training, schooling, cf. 2Ti 2:25, 2Ti 3:16 (not, as more often, chastising). The educative power of Gods grace is dwelt upon, as the context is concerned with sound teaching. The thought is akin to the Greek conception of redemption from ignorance; but this is not un-Pauline, and the primary thought is redemption from moral evil.
] perhaps with reference to a particular time, the time of baptism.
] , (Theoph.), but this is too narrow; it is the contrast to . Impiety, all wrong thoughts about God, and the actions that follow from it, which marked the heathen () life, cf. Jud 1:15-18; impietatem et scularia desieria (Vulg.).
] here only in N.T. in this sense; cf. 1Jn 2:16 , , , for the meaning.
] placed first, as the contrast to and as the characteristic word of the whole chapter: with self-control, with respect for the rights of others, with true piety towards God.
] 1Ti 6:17, 2Ti 4:10 only in N.T.
13. ] because we look forward to a yet brighter future, when all that is good in this present life will be rewarded and completed; cf. 1Co 1:7, 2Th 1:7-12. To the writer as he approached death expectation had grown into love, 2Ti 4:8.
. ] almost = ; cf. 1Ti 1:1 and 11.
] in N.T., only here and 2Th 2:8, 1Ti 6:14, 2Ti 1:10, 2Ti 4:1 and 8; cf. note on 11. The word was applied to the accession of a Roman Emperor (cf. Milligan on I II Thess., p. 148): that might be in the writers mind here (cf. next note and 1Ti 6:15, 2Ti 4:1)-the taking of the kingdom by the true king.
] The full manifestation of all that Christ is in Himself and in His saints; cf. 1Ti 1:11 note, 2Co 3:18, 2Th 1:10 ; but vide below.
] here only in N.T., but (Deu 10:17, Neh 1:5 etc.), of Jehovah in contrast with heathen gods, and used by heathen of their gods and goddesses; cf. Act 19:27 .
. . ] Do these words apply to two persons, of Our Great God and of our Saviour, or to one, of Our Great God and Saviour? Probably to one, and that one Jesus Christ; cf. 1Th 1:10, 1Co 1:7.
(i) For-
(a) This is the natural (though not necessary) construction of two substantives after one article, and the relative clause seems to require a second article with , if that refers to a separate person.
(b) The purpose in 14 … is attributed to Jehovah in the O.T., but here to Jesus Christ so that it is natural that Jesus Christ should be identified with Him in this phrase also.
(c) There is possibly an intentional contrast with the Roman Emperor or (? and) with the object of worship in the mysteries. The combination had been applied to Ptolemy 1., to Antiochus Epiphanes, to Julius Csar (Dittenberger, Gr. Inscr. xvi. 2, 3; Syll. Inscr. Gr. 347. 6). So Osiris was called Lord and Saviour in the Isis mystery.
(d) In Jewish Apocalyptic there is sometimes an anticipation of a manifestation of Jehovah, sometimes of that of a Messiah, but not of both.
(ii) On the other hand, the identification is-
(a) Against the general usage of the earlier Epistles, though Rom 9:5 is probably an exception.
(b) Against the usage of the Past. Epistles, cf. 3:4-6, 1Ti 1:1, 1Ti 1:2:5, 1Ti 1:6, 2Ti 1:2; but those passages speak of Christs past or present work, this of His future glorification.
(c) Against the distinction between the glory of the Son and that of the Father, Luk 9:26, Mat 16:27. Patristic evidence is divided. Justin Martyr. Apol. I. 61, . . , favours the separation; Clem. Alex. Protr. c. 1, 7, the identification, quoting the passage as a proof that Christ is both God and man; Chrys., Jerome, Thdt., and (apparently) Theod.-Mops. and Pelagius, and the Liturgy of St. Basil (Brightman, L.E.W., p. 402), all support Clements view, Ambrosiaster that of Justin.
The question is not one of doctrinal importance: on the theory of separation Jesus Christ is still placed on a level with the great God, as a manifestation of His glory, and as having effected Jehovahs work of salvation. Chrysostoms question still remains- ; Dr. Hort (on Jam 2:1 and Add. Note, p. 103: and so Lange, von Hengel, Schenkel, quoted in Ezra Abbot, p. 450) takes as in apposition to and governing -the appearing of him who is the glory of the great God and our Saviour-i.e. of Jesus Christ, the glory of the Father, who is both the great God and our Saviour; supposing the thought of the Shechinah or the Glory of God (cf. Burney, Aramaic Origin of the Fourth Gospel, pp. 36, 37) to have been transferred almost as a fixed title to Christ, as the thought of the Word was transferred to Him in the Fourth Gospel. Passages such as 2Co 4:4, Eph 1:3 ( . side by side with 1:17 ), and perhaps Jam 2:1, would support this: in a similar way Christ is identified with , Col 2:2, with , Clem. Rom. 1. c. 16, with , Justin M. c. Tryph. c. 61. This is possible, but Jesus Christ has Himself been called our Saviour in this Epistle, 1:4, and the reasons urged above seem to decide in favour of referring the whole phrase to Jesus Christ. For a very full discussion of the history of the interpretation, cf. Ezra Abbot, Critical Essays, pp. 439-87; he separates from .
14. ] 1Ti 2:6, Gal 1:4, based on the Lords own saying, Mar 10:45. The gift is the gift of the whole life, but principally of the life surrendered in death; cf. 1Co 11:23 , Php 2:8, Eph 5:25.
. . . ] a reminiscence of several O.T. passages, Exo 19:5, Exo 23:22 : 2 S 7:23 (cf. Exo 15:13, 1Ch 17:21): Psa 130:8 : Eze 37:23 , .
] (Luk 24:21, Luk 24:1 P 1:18 only in N.T., but very frequent in LXX). Rescue, deliver, though the previous words suggest the further idea of ransom as lying in the background.
] As from Egyptian bondage (Exo 15:18) and from Babylon (Isa 44:22-24) in the past: hence the main thought is rescue from the power, not from the guilt of sin.
] from Eze 37:23 (supra). The original reference was probably to the sprinkling of the people with the blood of the covenant, cf. Exo 23:22, Exo 23:24:8; so that the thought is still of death: cleanse with his own blood, 1Jn 1:7 : ibid.9 : Heb 9:14-22, Heb 9:1 P 1:2 (with Horts note): Justin M. Apol. i. 32, : c. Tryph. 13.
The word also looks back to 1:15; there is a cleansing needed, but no Jewish ceremonial cleansing to be repeated from time to time, but a cleansing of the heart (cf. Act 15:9) which has been effected by Christ Himself: perhaps it also anticipates 3:5 and contains a reference to the cleansing of baptism; cf. Eph 5:25, Eph 5:26, 1Co 6:11.
] (= Hebr. , set apart, reserved, Exo 19:5, Deu 7:6, Deu 14:2, Deu 26:18) is not found except in the LXX, prob. signifying that which is over and above, the special portion which a conqueror took for himself before the spoil was divided, or the first-fruits which the owner takes from his threshing floor (cf. Clem. Rom. c. 29). It is also translated (Mal 3:17, Mal 3:1 P 2:9); (Eph 1:14) and (Act 20:28) are virtually translations of the same word. It implies the thought of Christ as a triumphant king. (For full discussion of the word, vide Hort on 1 P 2:9; Lightfoot, Revision of N.T., Appendix.)
The Latin translations vary: abundantem, Clarom.; acceptabilem, Vulg.; egregium, Jerome; proprium, Theodore: cf. domesticam Dei gentem, Tert. Rev_18Rev_18. According to Jerome, Symmachus was the first to use the Latin word peculiarem, transliterating it into Greek; and from him Jerome, though leaving acceptabilem here and populus adquisitionis in 1 P 2:9, used it in the O.T., and it has come thence into our English versions. It is derived from the peculium, the private property of a slave.
] mulatorem, O.L.; sectatorem, Vulg.; a pursuer, Rheims; fervently given to good works, Tynd. Israel had been a peculiar people, to keep Gods commandments (Deu 26:18); the Christian Church has to have an eager enthusiasm for and to take the lead in all that is excellent, in all that will adorn the doctrine. Cf. , 1 P 3:13; and contrast , Act 21:20; , Gal 1:14. This contrast may be conscious here, cf. 1:14, 15, 1Ti 1:7. Epictetus would have each man , ii. 14. 13. The phrase is found in inscriptions more than once (M.M. s.v.).
The conception of the Church, as the chosen people, which has taken the place of and has to do the work of the Jewish nation, is specially marked in 1 Peter, but it is equally clear in St. Paul; cf. Gal 6:16 the Israel of God; Php 3:3 , and it underlies the Lords choice of twelve apostles and His building a new .
15. (=1), (=6, 1:9), (1:9, 13). ] cf. , 1:13, which suggests that the words only belong to . Cf. Tert. Apol. 39 (of Christian assemblies), ibidem etiam exhortationes, castigationes, et censura divina.
] perhaps not quite so strong as , 1Ti 4:12, ignore, but Chrys. and Thdt. both treat the two as synonymous. Calvin assumes that the Epistle would be read in public, so that this command is virtually addressed to the church rather than to Titus. It probably implies advice both to Titus and to his hearers.
, and their Cognates
and its cognates are specially characteristic of the Past. Epp., not occurring at all in the earlier letters: and its cognates are comparatively rare in each set, once in Past. Epp. , Tit 1:8; thrice in the earlier letters , Gal 5:23; , 1Co 7:9, 1Co 9:25. In Tit 1:8 both are stated as qualifications for the , as though a distinction was consciously drawn between them. This would probably be the same as that drawn in Aristotle: is control of the bodily passions with deliberate effort, a self-mastery which keeps the self well in hand (cf. Gen 43:30 of Joseph at the sight of Benjamin, 1Sa 13:12), the main stress is on the will; it is applied most frequently to sexual and all bodily passions (1Co 7:9, 1Co 9:25), but also with the widest possible reference (Gal 5:23, Gal 5:2 P 1:6).
is a free and willing control which no longer requires effort; the main stress is on the judgment which recognizes the true relation between body and spirit, a rational self-control, a sound mind which always keeps its head. So in Platos application of it to the state it is the recognition of the true relation of each part to the other, and, while common to all classes, it is most important and effective in the ruler. But in popular usage it tended to be regarded as the peculiar virtue of women, in the sense both of sexual self-control and of practical wisdom, and of the young. Cf. Xenophon, conom. vii. 14 (quoted supra 2:4); Arist. Rhet. 1361a, . . . .
Professor Gilbert Murray would add a new thought to , which would make the distinction stronger; he sees in it a saving power which would give it an altruistic effect, while would be only self-regarding. It is something like Temperance, Gentleness, Mercy; sometimes Innocence, never merely Caution; a tempering of dominant emotions by gentler thought. But its derivation is interesting. The adjective or is the correlative of . means with destructive thoughts; means with saving thoughts. Plutarch, when the force of the word was dead, actually used this paraphrase to express this same idea ( , De Tranquillitate, 470 D). There is a way of thinking which destroys and a way which saves. The man or woman who is walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all has that in his mind which saves. Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be (The Rise of the Greek Epic, p. 27). This is excellent as a description of its usage; but I doubt whether it springs from the derivation, which implies a sound rather than a saving mind, and Plutarchs words are not applied to the but to .
It is, however, very doubtful whether a distinction between the two words is to be pressed always in Hellenistic Greek. A comparison of Act 24:25 with 26:25 , both said of Paul in similar conditions, makes it improbable; and in Clement of Alexandria becomes more positive: it now forms the basis of reasonable self-limitation in regard to all the passions and desires. The cause of this improved conception of is probably due in part to the less hostile attitude taken by Christianity towards the body and the emotional nature than that which prevailed before (T. B. Strong, Bampton Lectures, p. 170). Cf. also Hermas, Vis. 3. viii., where it is one of the seven women round the tower, , , .
In the Past. Epp. is applied only to the : to every class-to those in authority, I 3:2, Tit 1:8 (the ), II 1:7 (St. Paul and Timothy and all teachers): to old men, Tit 2:2; to women, I 2:9; to the elder women, Tit 2:4; to young women, Tit 2:5; to young men, Tit 2:6-generally in the widest sense of self-control, once with special reference to self-control in married life, I 2:15. It is one of the essential characteristics of the Christian life, one of the purposes of the Incarnation, Tit 2:12.
Both words and their cognates are rare in the O.T., but they come, often with conscious reference to the Platonic cardinal virtues, in the Apocrypha; cf. the section headed , Ecclus 18:30ff.; for , Wisd 8:7, 9:11 , 2 Mac 4:37, Mal 4:4 Mal 1:3, Mal 1:6, 18, 30, 31, Mal 1:5:23: , 4 Mac 1:35, Mal 2:2, Mal 2:16 , 2:18, 23, 3:17, 19, 7:23, 15:10.
For fuller illustrations, cf. Trench, Syn. xx. and xxi.; Burton, I.C.C., Gal. p. 318; F. M. Cornford in Classical Quarterly, Oct. 1912, pp. 249 ff.; R. Hackforth in Classical Quarterly, Oct. 1913, pp. 265 ff.
Fuld. Codex Fuldensis.
T. und Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur, von Gebhart und Harnack, Leipzig, 1882-1895.
Pap. Oxyr. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898-
W.-H The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881.
Tynd. Tyndales New Testament, 1534.
Brightman, Liturgies Eastern and Western, Oxford, 1896.
Trench, Synonyms of the New Testament, by Archbishop Trench, 8th edition, 1876.
I.C.C. International Critical Commentary.
a Pattern for Old and Young
Tit 2:1-8
The supreme test of all Christian teaching and Christian work depends on whether they produce healthy characters, which are not contaminated by the noisome and germ-laden atmosphere around. Our teaching must be healthy and also health-creating. There must be plenty of ozone in it.
The Apostles strophes are few but fine. In the briefest sentences he seizes the salient features of Christian character. The aged man-strong, calm, patient, full of faith and love. The aged woman-holy, reverent, beloved, honored, and obeyed by the younger women of the same household or church. So also with the young men and women. What a life is sketched here against which the tongue of slander is dumb!
But, after all, these results cannot be realized apart from the personal holiness of their minister and leader. He must furnish a pattern of good works. His attitude to things which are questionable and doubtful must be decided not by his own predilections or fancies, but by the consideration of the effect which his action is likely to have on the keen eyes that are carefully watching him.
Chapter 3
Godliness in the Home
Tit 2:1-15
But speak thou the things which become sound doctrine: that the aged men be sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Young men likewise exhort to be sober minded. In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These things speak, and exhort, and rebuke with all authority. Let no man despise thee. (vv. 1-15)
Passing from the question of the church, the epistle takes up godliness in the home. Titus is exhorted to speak the things that are in accord with the sound doctrine, or really the healthful teaching, and in so doing he should counsel the various members of the Christian society. There is a message for aged men and women, young men and women, and also servants.
It is not, however, as in Ephesians and Colossians, a direct exhortation addressed to each of these classes. On the contrary, Titus is instructed as to his own line of procedure to help these various persons to walk consistently with their profession.
The aged men were to be so taught that they would be characterized by sobriety, gravity, self-control, soundness in the faith, love, and patience. The aged women were to walk in accordance with their holy profession, being especially warned against a wrong use of the tongue-not false accusers. The word is the same as employed for the Devil himself. He is preeminently the slanderer. What a sad thing when Christians so forget their high and holy calling as to be slanderers one of another, thus giving place to the Devil! The aged women are not to become self-indulgent, but to teach, by example as well as precept, those who are younger.
Observe that Titus is not told to instruct the young women personally in regard to their behavior. That might not always be discreet and might compromise him as a servant of Christ. He is to address himself to the aged women and they are to train the younger. The word translated teach in verse 4 is really train. The young women are to be trained in sobriety. They are to be taught to love their husbands and their children, and be discreet, chaste, keepers at home. It is really workers at home; idleness is not conducive to holiness. They are to be good, or kind, subject to their own husbands, that the Word of God be not blasphemed.
To the young men Titus may address himself directly. He is to exhort them to be sober-minded, but at the same time careful to set an example in all things.
Men will forgive a preacher if he is not eloquent or highly cultured. They will forgive him if he lacks in personal attractiveness or even in wisdom, but they will never forgive him if he is insincere. He who handles holy things must himself live in the power of them. His speech, too, is to be as sound as his life and teaching, in order that those opposed to him may be put to shame when, like the enemies of Daniel, they can find no evil thing to say against him.
In the Revised Version we have us instead of you at the close of the eighth verse, which might imply that the behavior of Christians would close the mouths of those who desire to find fault with the servants of Christ, through whom they had been led to make a Christian profession.
In verses 9-10 we have the behavior of Christian servants. They are to be obedient to their own masters, to seek to please them well, not answering again, not purloining nor pilfering what is not rightfully their own, but on the other hand showing all good fidelity that thus they may reflect credit on the truth they profess. Integrity and trustworthiness in the little details of their service will glorify the One whose bondmen they really are.
It is to this that we have all been called, as is shown in verses 11-15, The grace of God, [salvation bringing for all men], hath appeared. A divine message sent from heaven to earth, showing not only that Christ saves us, but teaching us that denying, or refusing, ungodliness and worldly lusts, we should live soberly, righteously and piously in this present world, looking for that blessed hope, and the appearing of the glory of our great God and Saviour Jesus Christ. This last expression should be translated in this way, according to the judgment of many sober authorities. He is our great God, and it is He who became in grace our Savior.
It is the return of the Lord that is thus put before us to influence our daily lives. It is one thing to hold the doctrine of the Lords return, but quite another to be held by that blessed hope.
These things Titus is to speak, exhort, and rebuke with all authority.
Tit 2:11-12
Everyday Life.
Note a few things that combine to make up what we call our everyday life.
I. Conversation is a large element of everyday life. The power of speech is one of the grand distinctions of man, and of his life upon the earth. It is thus that he clothes invisible thoughts with form, and confers upon the subtle intangible reality an immortality of earthly recognition. Our daily conversation determines all the tone of our mind: it stamps and it stereotypes our temper. It reveals whether charity and virtue, manly or womanly grace dignify our character, or whether we are frivolous, vain, heartless, and worldly. Who can measure the unkindness that may be crowded into a single word, or the thoughtlessness, the selfishness, the pride, the vanity, the cruelty, the crime, that may be condensed into a syllable? Everyday life means everyday talk.
II. Wish is an equally extended department of everyday life. It is in our nature to be conscious of desires after a great many things, and these desires are not in themselves sinful; they are even necessary to the maintenance of life, to the onward progress of mankind, to the subduing and replenishing of the earth which God has lent to us, and in which He has given us a life-interest. These desires of all kinds are the spring of nearly all we do in life. Everyday life means everyday wish.
III. Work is another main element in life. The business of life, the daily toil and drudgery of a man-these help to constitute his everyday life: not simply what he talks of or wishes for, but what he actually does in this world. Everyday life includes all the things that are done by us, either as duty or necessity, under the inspiration of the lowest as well as the highest motives. It must be possible to bring all this under the empire of religion, to supply a set of motives that can dignify the commonest occupation, consecrate the humblest toil, and make daily drudgery Divine.
IV. But there is another large department of everyday life-I mean recreation. That which is recreation to one man would be a complete penance to another; that which some think a most enjoyable relaxation is to others an intolerable weariness. That religion which does not enter into these four regions of a man’s life-his talk, his wishes, his work and his recreation-is as yet utterly inoperative. “We should live,” says the Apostle, “soberly, righteously and godly in this present world.” In other words, in our conversation, our desires, our occupation and our pleasures, we should do three things-(1) Gain the victory over our passions, “live soberly.” (2) Respect the claims of our neighbours, “live righteously.” (3) Derive all our motives from the highest source, “live godly.” Sobriety means the chastisement of all our passions, the resolute endeavour to gain and keep the control of all our desires, the determination to repress all angry feelings, as well as impure fancies, to subdue inordinate affections quite as much as depraved taste. Righteousness is clearly something more than a refusal to commit an act of cruelty or dishonesty. In our talks, in our wishes, in our work, and our pleasures, we are to do the just and righteous thing.
V. Godliness. We must date and draw our motives from the highest source. The government of all our passions, the recognition of every just claim upon us, must spring from no mere vague notion that it is right to do this; but from the discovery of the ground of our nature, our relation to the living God, our obligation to the suffering Saviour, and our responsibility to the Spirit of Grace.
H. R. Reynolds, Notes of the Christian Life, p. 262.
References: Tit 2:11-15.-Church of England Pulpit, vol. xiii., p. 145; Homilist, 2nd series, vol. iii., p. 101.
Tit 2:13
We have here for our consideration three points embodied in these words. The grace of God has appeared, the glory of God is to appear; the appearance of the glory is a blessed hope; the disciplining of the grace prepares us for the expectation of the glory.
I. First, then, take that thought, The appearance of the grace leads to the appearance of the glory. The identity of the form of expression in the two clauses is intended to suggest the likeness of and the connection between the two appearances. In both there is a visible manifestation of God, and the latter rests upon the former and completes and crowns it. But the difference between the two is as strongly marked as the analogy; and it is not difficult to grasp distinctly the differences which the Apostle intends. While both are manifestations of the Divine character in exercise, the specific phase (so to speak) of that character which appears is in one case “grace,” and in the other “glory.” If one might venture on any illustration in regard to such a subject, it is as when the pure white light is sent through glass of different colours, and at one moment beams mild through refreshing green, and in the next flames in fiery red that warns of danger.
II. The second thought which is involved in these words is that the appearing of the glory is a blessed hope. The hope is blessed; or, as we have already remarked, the word “happy” may, perhaps, be substituted with advantage because it will be full of blessedness when it is a reality, therefore it is full of joy while it is but a hope.
III. Finally one word about the last consideration here, viz., the grace disciplines us to hope for the glory. The very idea of discipline involves the notion that it is a preparatory stage, a transient process for a permanent result. It carries with it the idea of immaturity, of apprenticeship, so to speak. If it is discipline, it is discipline for some condition which is not yet reached. And so if the grace of God comes “disciplining” then there must be something beyond the epoch and era within which the discipline is confined. Yield to the discipline and the hope will be strengthened.
A. Maclaren, Sermons in Manchester, p. 149.
Tit 2:13
The Return of our Lord.
I. Note first the hope mentioned in our text. It is the manifestation of Christ in glory. It is the pre-eminent hope of Scripture. Just as, during the old dispensation, the coming of our Lord in the flesh was the hope of the faithful, so in the new dispensation, the coming again of the Lord occupies the same position from the time of Adam, and especially from the days of Abraham, right down to the incarnation of our Lord, what was the action of the faithful? Waiting and looking for the fulfilment of the promise. Over and over again, we find the Messiah spoken of as the hope of Israel, and all the faithful were waiting for the redemption. As the days predicted by Daniel drew on, there came a general feeling abroad that the time was coming near when the hope of Israel should appear; and at last it was consummated when old Simeon took the infant Christ in his arms and said, “Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation.” The coming of Christ in the flesh was the consummation of the hope of the old dispensation. The first dispensation waited for a Christ who should bring redemption for the soul; we wait for a Christ who shall bring redemption for the body. Notice one or two particulars of the hope. What is included? (1) The hope of seeing Him. Where real love is, there is a desire to see the face of the loved one. (2) We shall see Him in His beauty. The gabardine of Nazareth effectually hid the glory of Deity from the eyes of men, for the eyes of the people were blind with prejudice; but when He comes the second time there will be glory in His person.
II. This hope is a blessed one. The Lord Jesus is the Hope and we know that He is blessed. It is a blessed hope (1) because of its influence and (2) because of its surroundings. It is blessed because of the blessings that come with it. (3) It is blessed to those of us who have precious dust sleeping in the sepulchre. (4) It is most blessed because it is the consummation of Christ’s glory. His glory is not complete until that day. He is waiting until His enemies are made His footstool. Where Christ is surrounded with glorified bodies as well as with glorified spirits, there will His glory be complete.
III. What is the looking for this blessed hope? It is the attitude of the believer, the quiet expectancy of his heart towards this appearing. “Of that day and that hour knoweth no man-no, not the angels of God.” But it is possible for God’s children, and it is incumbent upon them to be on the lookout for the signs of His coming. And what are to be the signs of the last days? A general profession of godliness without any power. We have only to read the Second Epistle to Timothy, to find almost the photograph of the present days. Let us seek to combine the watching and the doing-never to get into a mere visionary gazing-up into heaven and doing nothing for God; and on the other hand, never to be a hard, practical, machine-like Christian, knowing nothing of fellowship with the risen, and the living, and the returning Christ. Blessed are they who watch and work. Blessed are they who watch as they work.
A. G. Brown, Penny Pulpit, new series, No. 1103.
References: Tit 2:13.-Clergyman’s Magazine, vol. v., p. 273. Tit 2:13, Tit 2:14.-Plain Sermons by Contributors to “Tracts for the Times” vol. vi., p. 261.
Tit 2:14
Zeal.
I. It is not a quality of nature, but an acquirement of grace, of which the Apostle speaks; for he describes, not what is peculiar to this or that man, but what is common to all converted men. What, then, is zeal for good works? Zeal is intense earnestness in the accomplishment of an object, passionate ardour in the pursuit of it. It is not, therefore, mere excitement of feeling, mere demonstrative warmth of expression, mere quickness of emotion, but something far more deep and enduring. It is a working, practical energy. It is a power which may be directed to things indifferent, to things good, or to things bad. Zeal is force-moral force; for it is the great moving power of the world. Force can only arise from an adequate motive, just as the great river is not fed by the scanty summer showers, but gathers its strength from the rains that fall upon a thousand hills.
II. The ultimate spring is love-purest, holiest, sweetest, most abiding of all motives, the very essence of true religion, the Alpha and Omega of its power, the one thing which of all earthly things approaches most nearly towards omnipotence, for it is itself the reflection and choicest prerogative of God.
III. Christian zeal must be a steady, permanent force, not transient, not occasional, not flickering up into a vehement flame now and then and dying away again, but like the sun in the midst of the heavens, or like the constant laws of nature that hold sun, moon and stars ever circling round their central God. It measures everything, not by itself, but by the majesty of Him for whom it is done, and who sanctions with His own eternal recompense, even a cup of water given for His sake.
E. Garbett, Experiences of the Inner Life, p. 138.
References: Tit 2:14.-C. Garrett, Loving Councils, p. 104; Spurgeon, Sermons, vol. ii., No. 70; A. Maclaren, A Year’s Ministry, vol. i., p. 221; E. Garbett, Christian World Pulpit, vol. vi., p. 209; H. W. Beecher, Ibid., vol. xi., p. 37; Preacher’s Monthly, vol. i., p. 223. Tit 2:15.-J. Thain Davidson, Sure to Succeed, p. 222. Titus 3-Expositor, 1st series, vol. viii., p. 215. Tit 3:1-4.-J. Oswald Dykes, Christian World Pulpit, vol. xvii., p. 113. Tit 3:1-8.-J. W. Lance, Ibid., vol. xxxi., p. 41.
II. THINGS WHICH BECOME SOUND DOCTRINE
CHAPTER 2
1. Adorning the doctrine of our Saviour-God (Tit 2:1-10)
2. The grace of God and its work (Tit 2:11-15)
Tit 2:1-10
But speak thou the things which become sound doctrine. The sound doctrine or healthful teaching must be accompanied and witnessed to by the right condition of soul, a godly character. The doctrine of God our Saviour must be adorned in all things. Aged men are exhorted to be temperate, grave, sober-minded, sound in faith, in love and in patience. Sound doctrine must of necessity produce such a character. Aged women are to be reverent in demeanor, not slanderers (1Ti 3:11) nor to be enslaved by too much wine. In the First Epistle to Timothy deacons are exhorted not to be given to much wine. Here the exhortation is in the original in a stronger form, for the Cretans were known, and especially the women, for being slaves of strong drink. They are to be teachers of what is good. This is not contradicting 1Co 14:34 and 1Ti 2:12. The teaching of the aged woman is here defined. She is to teach young women to be sober, to love their husbands and their children, to be discreet, chaste, busy at home, good, obedient to their own husbands; that the Word of God may not be blasphemed. These are important instructions. They show that the Christian womans sphere is first of all at home. The disregard of this has more than once wrecked Christian families. This is the great danger in these last days to put women into a place which does not belong to her.
Young men are also to be discreet. Titus who is charged to deliver these exhortations was himself to be a pattern of good works. His example was to confirm his word. In teaching he was to show uncorruptness. Likewise gravity, setting forth the doctrines with dignity and in all seriousness, and sincerity. (What a contrast with certain evangelists and preachers of our day, who act like clowns and make sport of sacred things; instead of teaching the young reverence, they drag down holy things!) Sound speech that cannot be condemned–so that those who oppose may be silenced, unable to speak anything evil of the servant of God. When the preacher or teacher does not practise what he preaches it becomes a great detriment to sound doctrine. How great a stumbling block this is!
Servants (slaves) are next exhorted to be obedient to their masters. They were not to forget their place. Though they had been saved and become children of God and heirs of God, their earthly relationship was that of slaves, and as such they were to strive to please their masters in all things, not answering them in contradiction, not purloining but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. Chrysostom said: The heathen do not judge of the Christians doctrine from the doctrine, but from his actions and life. The world does the same today. And so even slaves in their low estate could bear a witness to the Saviour God by adorning His doctrine.
Tit 2:11-15
For the grace of God, bringing salvation for all men, hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in the present age, awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ, who gave Himself for us that He might redeem us from all lawlessness, and purify unto Himself a peculiar people zealous of good works.
This is a blessed and comprehensive statement of the gospel and Christianity. It may be looked upon as embodying all the great apostle taught in his God-revealed gospel, in a practical way. The grace of God hath appeared, and it appeared in the person of His Son, our Lord Jesus Christ. In Him His grace is made known. His finished work is the source of it. It flows from the cross. And this grace comes to man with salvation. It brings salvation, not to a certain class of men, but it brings salvation for all men. Because all men are lost, and therefore in need of salvation, unable to save themselves; the grace of God bringing an unconditional, a perfect and eternal salvation hath appeared, offering that salvation to all. And when this salvation is accepted by faith in the Son of God and the believing sinner is saved by grace, the same grace teaches how to live and walk here below in newness of life.
Grace instructs to renounce all ungodliness and all lusts that find their gratification in this age. But grace does more than that; it supplies the power to do this. It bestows upon the believer a new nature and the Holy Spirit, and walking in the power of all this, the lusts of the flesh are not fulfilled. And renouncing ungodliness and worldly lusts, the believer, saved by grace, is to walk with grace as his guide, instructor and power. That walk as concerning ourselves is to be soberly; as to our fellowman it is to be righteously; as to God, godly. It teaches something additional. We are to await the blessed hope, the appearing of the glory of our great God and Saviour Jesus Christ. He who gave Himself for us, to redeem us from all lawlessness, [With respect to the conduct of Christians towards the world, grace has banished violence, and the spirit of rebellion and resistance which agitates the heart of those who believe not, and which has its source in the self-will that strives to maintain its own rights relatively to others. The Christian has his portion, his inheritance, elsewhere; he is tranquil and submissive here, ready to do good. Even when others are violent and unjust towards him, he bears it in remembrance that once it was no otherwise with himself. a difficult lesson, for violence and injustice stir up the heart; but the thought that it is sin, and that we also were formerly its slaves, produces patience and piety. Grace alone has made the difference, and according to that grace are we to act towards others (Synopsis of the Bible.] who has purified us unto Himself a peculiar people, He is coming again. He will appear in glory, and grace has given us the blessed promise that we shall be with Him in glory, beholding His glory and sharing it also. And this blessed hope is the most powerful motive for a sober, a righteous and godly walk in this present age.
These things Titus was to speak, to exhort; and also to rebuke with all authority. This is still the calling of every true servant of the Lord Jesus Christ.
Tit 2:11-14, Tit 1:9, Tit 3:8, 1Ti 1:10, 1Ti 6:3, 2Ti 1:13
Reciprocal: Ezr 7:10 – and to teach Mat 28:20 – them Rom 2:21 – therefore 1Ti 4:6 – good doctrine 1Ti 6:2 – These
HENCE IN THE opening verses of chapter 2 the Apostle turns the thoughts of Titus away from the bishops to those whom we may call the rank and file of the church. There were more bishops than one in each of these early assemblies yet not all elder men were bishops. Consequently there were found aged men who could be addressed as a class by themselves, as also aged women, young women and young men. Instructions suitable to their varying conditions are given as to each class. It is striking how the words sound and sober occur in these verses. Each is found three times, though the words in the original may not be in each case precisely the same. It is worthy of note however that the word, occurring again and again, translated sound is one from which we get the word hygienic which is so often upon peoples lips today. It means healthful. Sound doctrine is in very deed doctrine which makes for spiritual health.
In verse Tit 2:9 he turns to servants. Any kind of service would be like a galling yoke on the neck of one who was an evil wild beast by nature. Yet here were some of these converted. In their old wild beast days they had served under the lash, as a wild beast serves: they answered again and contradicted as much as they dared, they robbed their masters whenever an opportunity offered. Now they are to be obedient to their masters, acting in an acceptable way in all things, strewing all good fidelity, the effect of which would be the adorning of the doctrine of God our Saviour in everything. The doctrine is beautiful in itself, so beautiful, it might be thought, that it is impossible to adorn it further. Yet it may be. When the doctrine of God is exemplified and carried into effect in the beautiful life of a poor slave, who before his conversion was a perfect terror of a man, it is adorned indeed, and made beautiful in the eyes even of careless onlookers.
Now, what can produce such an effect in our lives? What produced it in the lives of some of the degraded Cretians? Nothing but the grace of God. Of that grace and its appearing verse Tit 2:11 speaks. The law was given by Moses and was made known in the small circle of Israels race. The grace of God has risen like the sun in the heavens to shine upon all men. Into its shining we have come, for which we shall bless God for ever and ever.
The marginal reading of verse Tit 2:11, The grace of God that bringeth salvation to all men, hath appeared, is to be preferred to the text. The point is that now there is salvation for all, and that the grace of God which has brought that world-wide salvation teaches us how to live, while we await the appearing of the glory. The passage is not as clear as it might be in our Authorized Version inasmuch as in verse Tit 2:13 the words of the glory are turned into an adjective, glorious. There is this striking connection and contrast between the grace which has appeared and the glory which is yet to appear.
The grace of God has shone forth in all its splendour in Christ and His redeeming work. In its scope and bearing it is not confined to Israel, as was the law, but it embraces all; though in its application it is of course limited to all that believe. Hence verse Tit 2:12 begins, Teaching us. Not teaching all but us, who believe. Those who receive this salvation that grace has brought are thereby introduced into the school that grace has instituted.
How often is this great fact overlooked to much harm and loss. Why, there are those who refuse and denounce the fact of the eternal security of the true believer because they think it opens the door to all kinds of loose living! They imagine that if once we were assured of an eternal salvation restraint would be gone; as though the only effective restraint is fear of the whip-the whip of eternal damnation. Grace is far more powerful in its effects than fear, even that fear that was engendered by the law of Moses.
The law, we read, was weak through the flesh (Rom 8:3) and it failed altogether to restrain its workings. Every true believer is however a subject of the new birth and possesses therefore a new nature. The flesh, the old nature, still remains within him, yet it is a judged and condemned thing and upon it grace lays a restraining hand whilst fostering all that is of the new nature. Ungodliness and worldly lusts are the natural expression of the old nature, and grace teaches us to deny all these. The new nature expresses itself in sobriety, righteousness and godliness, and the teaching of grace is that these things should characterize us.
There was of course teaching of a sort under the law, for the Jew had the form of knowledge and of the truth in the law (Rom 2:20). It consisted in the clear laying down of what was right and what was wrong. The law was like a schoolmaster who impartially hands round a code of rules, very peremptory, very clear and well printed, yet without offering to his scholars the least assistance in putting those rules into effect. Grace teaches in a far more effectual way. There is of course the same clearness about all that it enjoins and the standard set is even higher than that which the law demanded, but there is this in addition, it works IN us. When Paul preached the grace of God to the Thessalonians and they received his message in its true character as the Word of God he was able to say that it effectually worketh also in you that believe (1Th 2:13).
That is the way of grace. It works in us, it subdues us. It not only sets a lesson-book before our eyes but bit by bit produces within us the very things that the lesson-book indicates. This is the case of course where the grace of God is really received. Where it is not really received men may do all kinds of things under cover of it, turning the grace of our God into lasciviousness as Jude puts it in his fourth verse. But this is because they are ungodly men and not true Christians.
Grace teaches us to live soberly, that is, with self-restraint and consideration. It thus puts us each right in regard to ourselves. It teaches us to live righteously, that is, in a way that is right in regard to our fellows. It teaches us to live godly, that is, to give God His right place in our lives. It puts us right in regard to God and man and self, and it sets us in expectation of the appearing of the glory.
Here is a converted Cretian. This wild beast of a man is thoroughly tamed and now plods on serving his master in a sober, righteous and godly way. But suppose he had no prospect! Life to him might then wear a very drab aspect. But grace teaches him to lift up his eyes and look for the approaching glory; the glory being that of our great God and Saviour Jesus Christ. The glory will be the fruition of all the hopes that grace has awakened. It may well be that by, the blessed hope the Apostle indicated the coming of the Lord for His saints, of which he writes to the
Thessalonians in his first epistle (1Th 4:15-17), and if so we have both His coming for and His coming with His saints set before us as our hope in verse 13.
The One who is soon to appear is the One who gave Himself for us upon the cross, and verse Tit 2:14 very strikingly states one of the great objects He had before Him in giving Himself. It was in order to redeem us from the iniquity or lawlessness under which we had fallen, so that being thoroughly cleansed we might be a people for His own special possession and filled with zeal for good works. It is not enough that we should be delivered from the practice of evil; we are to be keen in the pursuit of what is good, and that not only in a theoretical but also a practical way. We are not only to do good works but also to do them with zeal. How strikingly will all this adorn the doctrine of God our Saviour. Once a liar, an evil wild beast, a lazy glutton: now, redeemed from lawlessness, purified before God, a zealot for good works. What a transformation!
Grace Teaching How To Live
Tit 2:1-15
INTRODUCTORY WORDS
The Book of Titus is one of the most practical in its message, of any of the Epistles. It is grace teaching us how to live.
Tit 1:1-16; Tit 2:1-9 presents God’s demands as to Christian life from varied viewpoints. Here we will briefly set these forth. Paul had left Titus in Crete that he might accomplish certain things. These things would have presented a real task anywhere, but in Crete they called upon Titus to do the seemingly impossible. Let us set forth these things step by step.
1. A call to ordain elders of a certain type in every city. To ordain elders might not have been difficult; however to ordain elders such as God demanded was another matter. Here are the Divine requirements: “If any be blameless, the husband of one wife, having faithful children, not accused of riot or unruly.” This alone would have been difficult indeed, but the Lord still further stated, “A bishop must be blameless, * * not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but * * sober, just, holy, temperate.”
Even in our day of culture and of advance in Christian knowledge, it is not at all easy to secure as church leaders men of such qualifications. We are certain that poor Titus felt the impossibility of the task in Crete. Paul, himself, granted that the Cretians were naturally “liars, evil beasts, slow bellies,” How then could God expect so much from so evil a people? We merely stop to say that God has never lowered these standards. What He required in Crete, He requires in our present-day churches.
2. The demand upon aged men. In Tit 2:2 we read: “That the aged men be sober, grave, temperate, sound in the faith, in charity, in patience.” Aged men may be naturally grave, but they are not naturally patient; neither do they humanly abound in charity or love. As we grow older we are liable to grow a bit sour, and exacting.
3. The demand relative to aged women. Tit 2:3 says, “The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things.” Here again Titus must have hesitated. Aged women are not overly careful in their criticism of the younger generation. They may have a tendency to false accusations and harsh judgments. However God does not lower His standards to meet the natural propensities even of the aged women in Crete and in–.
4. The word concerning young women. Tit 2:4 says that the young women should be sober, love their husbands, love their children. They should be “chaste, keepers at home, good, obedient to their own husbands.” Such demands are “hard” on the young women of our day, let alone of Crete and of Paul’s day.
They are to be sober, not chasers, after pleasure; they are to love their husbands, and to be obedient to them, not to be lords over them; they are. to love their children, not to shun the responsibility of having children; they are to be discreet and chaste not to dress as the godless dress, and to yield their persons to vile social amusements; they are to be “keepers at home” and not gadders about.
“We might go on. God has given us many true young women among our Christian youth, but they do not abound in holiness in our day, any more than they did in Crete.
5. A word of command for young men. Tit 2:6 lays upon them all the principles laid down relative to young women, then adds this: “Young men likewise exhort to be sober minded. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.” Alas, alas, how poor Titus must have felt in the Isle of Crete, with so high a standard for the young men. How also does the true pastor of today feel the lack of young men such as described above. They are indeed few and far between.
6. A final exhortation to servants. In Tit 2:9 and Tit 2:10, servants are instructed to be obedient unto their own masters, and to please them well in all things; not answering again; not purloining, but showing all good fidelity. Thus God delivers His ideal for servants. It is an ideal unknown in Crete, and unknown here apart from the Gospel.
I. ADORNING THE DOCTRINE OF GOD (Tit 2:10, l.c.)
1. An unspeakable privilege. The doctrine of God, our Saviour, is a doctrine of marvelous glory. When Minister Woo, in Washington, D. C., was discussing the ethics of Christ as set forth in the Sermon on the Mount, he said that they were beyond the reach of men. He was correct. The Bible does hold up a standard of Christian living that surpasses anything known to men. The other doctrines of God, our Saviour, are all on a platform, exalted far above human reach.
The doctrine is, as is the Lord, perfect, pure, holy, and unspeakable.
It is such a doctrine that servants, and also young men and young women, aged men and aged women, and elders, are all called upon to adorn. To hold forth the Word of Life is one thing; to adorn it is another. To preach Christ is one thing; to magnify Him in deed and in truth is another thing.
Saints adorn the Gospel of Christ when they live a life that reaches its message. They adorn the Gospel when they give their all in life or in death to support and sustain the Gospel.
2. An impossible thing made possible. Our heart goes out to Titus. He was told to do that which, seemingly, could not be done. He may have thrown up his hands; he may have cried out, “God does not know the Cretians, He does not understand their evil propensities.” “How,” thought Titus, can such ideals be carried out; how can such holiness, such sobriety, such self-control, be expected of Cretians, men who dwell in the flesh?
The pastor of today stands aghast even as Titus stood aghast. We are often asked to lower God’s standards, and to make them easier on saints.
II. THE ADVENT OF GRACE (Tit 2:11)
1. Grace the key to holy living. Titus could now no longer misunderstand God’s call to holiness. God knew that the Cretians were evil; He also knew the power of the grace of God.
Over against all of the natural sinfulness of the Cretians and of us all in our natural estate the Lord through the Word: The grace of God hath appeared-the grace that bringeth salvation.
2. Salvation the way to righteousness. It was as though God had said, “Sin is great but salvation is greater.” In other words God said, in a new and an effective way, what He had said before: “For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous.”
Thus where sin abounded in Adam, grace superabounded in Christ, “For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.”
3. Accordingly sin is now condemned in the saved, that the righteous deeds of the Law may be fulfilled in them.
In the New Hebrides with its villainous, man-eating debauchees, Howard Taylor could go, and see the Islands where Satan and sin reigned changed to peace loving and holy living Christians.
In Crete, in the heart of heathendom, or anywhere, and at any time, God can change the black heart and make it white. He can not only impute the righteousness of God in Christ, but He can impart the holiness of God, in the Christ.
III. THE MESSAGE OF GRACE FOR THIS PRESENT LIFE NEGATIVELY STATED (Tit 2:12)
Our verse runs like this: “The grace of God * * hath appeared * * teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” There are two things before us, or one thing spoken in two ways.
We are to deny ungodliness and worldly lusts. That is, we are not to give any place to these things.
1. The ungodly are those who change the glory of the incorruptible God into an image made like unto corruptible man. The ungodly are those who change the truth of God into a lie, and worship and serve the creature more than the Creator. The ungodly are those who do not like to retain God in their knowledge. The ungodly are those who say: “There is no God.”
God hath said that the way of the ungodly shall perish. He speaks of the perdition of ungodly men.
The ungodly man is the opposite of the righteous man, the God- fearing man. He is included in 1Ti 1:9 with the lawless and disobedient, the unholy and the profane.
2. Worldly lusts come as a result of ungodliness. In Romans we read that God gave up the ungodly “unto vile affections.” Again we read, “As they did not like to retain God in their knowledge, God gave them over to a reprobate mind.”
The fourteenth Psalm says; “The fool hath said in his heart, There is no God.” Immediately it adds: “They are all gone aside, they are altogether become filthy.”
IV. THE MESSAGE OF GRACE FOR THIS PRESENT LIFE POSITIVELY STATED (Tit 2:12, l.c.)
Grace not only gives us a message of denying ungodliness and worldly lusts but it adds: “We should live soberly, righteously, and godly, in this present world.”
We have now three things before us:
1. Living soberly. This includes the believer’s inner life. We remember how, in the second chapter of Titus, the aged men and the aged women and the young men are all exhorted to be sober, and sober-minded.
The word carries us into the realm of our mental attitude. We must not be carried about by winds of doctrine. We must not be up today and down tomorrow. We should have that gift of the Spirit which is a sound mind, a sane and a sober attitude; not flighty within, not thinking more highly of ourselves than we ought to think, but to think soberly.
2. Living righteously. Righteously is our attitude toward people without. A righteous man is a man who is right in his dealings, and righteous in his acts. He does not defraud his brother. He does not seek to further his own advance, by riding over the rights of others.
3. Living godly. We should live with God on the throne of our hearts. We should live godlike. Here is our attitude toward God. “Soberly,” looks within at the heart; “righteously” is what we are to those around us; “godly” is what we are toward the One above us. These are the realms where grace operates.
There are some who imagine that grace gives license to licentiousness. In answer to this, the Apostle Paul asks the question: “Shall we continue in sin, that grace may abound?” Then he cries out, “God forbid!”
We are saved by grace and apart from works. However, grace brings no excuse to careless, indifferent living. God’s greatest appeal to holiness is the fact that the grace of God found us, washed us, and made us white.
V. THE MESSAGE OF GRACE FOR THE COMING AGE (Tit 2:13)
Let us connect our three verses as follows: “The grace of God * * hath appeared * * teaching us * * that, * * we should live * * looking for that Blessed Hope, and the glorious Appearing of the great God and our Saviour Jesus Christ.”
According to this, grace does not only teach us how to live in this present world but it tells us how to live anticipating another world. Grace does not teach us that we should live alone with the Calvary work of Christ in view, but we should live also with His glorious Appearing in view.
Grace certainly is found at the Cross, for by grace have we been saved. Grace, however, will be glorified at the Coming of Christ. Have we not read, “That in the ages to come He might shew the exceeding riches of His grace in His kindness toward us through Christ Jesus”?
Grace began its marvelous blessings toward us on the Cross. Grace will continue its blessings as the eternal ages roll by.
Grace teaches us to look for Christ’s Coming: therefore, the Cross teaches us to look for His Coming. When God saved us, He had far more than our present salvation in view.
In grace God predestinated us unto the adoption of children. In grace He chose us to be holy and without blame before Him in love. In grace, He purposed, in the dispensation of the fullness of time: that we might obtain an inheritance in Him, and be to the praise of His glory. In grace when we believed, God gave us the sealing of the Spirit of promise, until the redemption of the purchased possession.
Do we marvel, therefore, that grace turns our eyes onward and upward toward the Second Coming of Christ? That is the beginning of the glorious fruition which awaits us. His Coming is our Blessed Hope. Then will the exceeding riches of God begin to unfold.
VI. THE CLIMACTIC VISION OF CHRIST’S GRACE (Tit 2:14)
Our verse says: “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”
Once more the Spirit of God carries our minds back to the agonies of Calvary. Having just told us that we should live looking for the Blessed Hope, He would hold us to the main discussion of holy living as the objective of the Cross.
When Jesus Christ died on Calvary, He had many things in view. Three of these are distinctively set forth in our verse.
1. He had in view redeeming us from all iniquity. In other words, He died that He might put our sins forever under His Blood. He died in order that our sins might never be mentioned against us. He died that He might wash us, and make us whiter than snow. He died that we might be made the righteousness of God in Him.
2. He had in view the purifying unto Himself of a peculiar people.
(1) He wanted us to be a purified people, that is, pure in word and thought and deed. Having been washed in His Blood and made legally white, He wanted us to live white, that is, righteously, soberly, and godly. In other words, He desired not alone to impute unto us His Divine righteousness, but to impart unto us personal holiness.
(2) He wanted us to be a peculiar people. The word peculiar does not mean fanatical. It does mean a people different from other people. It does mean a people specially His own. We remember the words of the Holy Ghost through Peter “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people.”
In the Old Testament it is put this way: “The Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth.” All things are His in one sense. We are His in a peculiar and special sense.
3. He had in view a people zealous of good works. Of Christ it was said: “The zeal of Thine House hath eaten me up.” There is no place in the province of God for a lukewarm believer. God even went so far as to say to the Laodiceans “I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of My mouth.”
It was that evil servant who wrapped his pound in a napkin, to whom Christ said: “Thou wicked and slothful servant.” Let us be zealous of good works.
VII. A FINAL COMMAND (Tit 2:15)
“These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” This is the way our key verse runs.
1. God foresaw a time when His ministers would soft pedal some things. Therefore, He gave the command to them to speak, to exhort, and to rebuke with all authority. What are the things which God would have thus spoken? They are His commands to elders, to aged men, to aged women, to young women, to young men, and to servants. In other words, we are to preach separation and cleansing and sanctification.
Let us pity the present day apostasy, and the world-mixing which we find among saints with sinners. Let us not condone such things. Let us show every man how to possess his vessel in righteousness, and in true holiness. Let us acclaim a Spirit-filled, God-endued spiritual life and walk among God’s people.
2. God fore-seeing, fore-warned and fore-commanded. We are told two things:
(1) We are to speak with all authority; that is, vested with all power. Did not Jesus say: “Go ye into all the world, and preach the Gospel to every creature”? Yes, but He also said: “All power is given unto Me in Heaven and in earth: Go * * and, lo, I am with you.”
It is with this authority, God-given, and with this power, God-endued, that we are to speak, to exhort and to rebuke the very things which we have considered today.
(2) We are to let no man despise us. That is, God has made us a stone wall and an iron pillar. What He tells us to say we must say, neither courting favors, nor fearing frowns.
Ecclesiastics who would hinder us, must be set aside. The world which would close our mouths and seal our testimony, must be denied. We must preach His bidding at any and every cost. It is for us to preach the whole counsel of God, to proclaim a commanded message, and to proclaim it fearlessly.
AN ILLUSTRATION
GRACE TEACHES US HOW TO WORK AS WELL AS HOW TO LIVE
“To every man according to his several ability” (Mat 25:15). A rescue missionary was lecturing where he was unaccustomed to speak. He said that every Christian, however poor or busy, could do personal work for Christ, if willing. After the lecture a woman said: “What can I do? I am a poor widow with five children to support. How can I find time to go to anyone about Christ?” “Does the milkman call at your house?” “Of course.” “Does the baker?” “Yes.” “Does the butcher?” “Yes,” was the curt reply, and the woman turned away. Two years after, the man of God spoke in the same place. After the service a woman said, “I am the person who was vexed with you when you asked whether the milkman and baker and butcher visited me. But I went home to pray. God showed me my duty. Through my humble efforts five persons have been led to the Saviour, and they all are consistent working members of the church.”-From Home Study Quarterly.
Tit 2:1. Instead of doing false teaching as the Judaizers were, Titus was to counteract it by speaking that which becomes (is befitting to) sound doctrine. That means teaching that will cause spiritual health to all who accept it.
What Titus is to teach on the duties of family life, in five particulars: (a) old men, (b) old women, (c) young women, (d) young men, and (e) slaves, 1-10.
Tit 2:1. True Christian doctrine is healthy for the soul, because it is accompanied by practical goodness.
Division 2. (Tit 2:1-15; Tit 3:1-15.)
The relation of one to the other.
1. The apostle goes on now to show more distinctly the character of the relation of truth to godliness. The doctrine was in itself sound or wholesome doctrine, that would bring about in its reception a healthy condition of soul. Thus there would be things becoming to it. The apostle briefly characterizes them: on the part of the aged men, “sobriety, gravity, discretion, soundness in the faith,” -as part of a moral character which, indeed, it is, -“love, patience;” on the part of the elder women, a behaviour such as became sacred things. They were not to be slanderers, not to be enslaved to much wine; on the other hand, teachers of what was good, admonishing by precept as well as example the younger women to be lovers of their husbands, of their children, “discreet, pure, busy at home.” “Keepers at home” goes too far here. Home was their proper sphere, and they were to be occupied with things there, leaving none of their duties undone. They were to be “good, subject to their own husbands,” that the word of God might not be blasphemed. The young men were to be discreet, not given to the impulse so natural to those who are as yet more or less unacquainted with themselves and with the manner in which things work out. While Titus was to exhort them to all this, he was, to be himself a “pattern of good works, in teaching uncorrupt, grave, with sound speech, that could not be condemned,” able thus to reprove the opposition which would surely be found, and which all must count upon meeting. Bondmen were to be subject to their own masters, to make themselves well pleasing in all things, “not answering again, not purloining, but showing all good fidelity,” that they might adorn the doctrine of our Saviour-God in all things. These are, in a general way, the things that characterize the truth in its reception, as the apostle directly now declares.
2. “For the grace of God,” he says, “hath appeared, bringing salvation for all men;” and this grace it is that effectually teaches how to live aright. It brings the soul to God, thus putting away ungodliness. It satisfies the soul with Him, and thus dries up the fountain of lusts. It brings into the light of His presence, and thus enables one to live with due regard to things as they are; discreetly therefore, righteously, and piously, in the present age, so adverse, as it is, in its whole course to that which is of God, and under the power of the god of it, which is the devil. The soul thus blessed and having found its portion outside the world, in that to which the world could add nothing, had for its blessed hope “the appearing of the glory of our great God and Saviour, Jesus Christ,” -the time of the full revelation of Him who was already by the Spirit revealed in it, and to whose will it was henceforth bound by every possible tie of love and gratitude. Thus, for the redeemed, redemption had its character as deliverance from all lawlessness, from the whole spirit of insubjection natural to man. Those who were redeemed were a people peculiar to Himself, His own, His possession, purified therefore for Himself, according to His own will, and “zealous of good works.” Here was the power of the life in the truth itself, and thus anything which touched this was a blight necessarily upon all else. Titus, therefore, was to speak in this way, “exhorting and rebuking with all authority.” He was not to carry his own personal meekness so far as to let the truth in him be despised. The apprehension of these things would of necessity deliver from all half-heartedness with regard to them, and from all toleration of half-heartedness in others.
3. The apostle has thus put Christ before the soul in the power of His work as the Redeemer, and as the Object for the heart, the One whom it was liberty to serve. He now turns to emphasize the work of the Spirit, still in connection with and as the basis of exhortation to a conduct suitable. They were to be put in mind “to be subject to rulers, to authorities, to be ready for every good work, to slander none; not to be contentious, but mild, showing all meekness towards all men.” none; see that meekness is necessarily in that which is personal to one’s self. It is the refusal to insist upon our own rights, but therefore is out of place entirely when it is a question of yielding the rights of God. Here what would enable for the manifestation of such a spirit would be to look back upon the past, to realize the condition in which we all were at one time: “without understanding, disobedient, in error, enslaved by various lusts and pleasures, living in malice and envy, hateful, hating one another.” What a proof of the power of the gospel to turn those having such a character into the very opposite of all this; and here, again, it is the kindness and love to man of our Saviour-God which has appeared. Notice how the divine glory of Christ is ever before him. “Our great God and Saviour” is Christ Himself. No one else could have accomplished this. No one could have been allowed, if able, to bind the hearts of others to himself. The Maker of men has become the Redeemer, and it is in this that is found the moral power of the salvation. For this, all “works of righteousness which we have done” must be set aside absolutely. They would naturally make the soul owe something to itself, and the glory of God would be proportionately obscured. Now it was “according to His mercy He saved us, and this by that which was a work of the Spirit of God, a “washing of regeneration and renewing of the Holy Spirit shed upon us richly through Jesus Christ our Saviour.” This phrase, the washing of regeneration,” has been little understood, and thus naturally perverted. The word for “washing,” which might be rendered also, and has been rendered, “bath,” would in this way, so naturally to a ritualist, speak of water-baptism, that the argument was irresistible that here regeneration was in baptism itself. It is acknowledged, of course, that the word “regeneration” is one which is found in the New Testament in only one other place, but that in so different a connection as has hindered the realization of the meaning, to which, nevertheless, this should have led the way. The Lord promises to the twelve that “in the regeneration, when the Son of man shall sit upon the throne of His kingdom,” they also shall “sit upon twelve thrones, judging the twelve tribes of Israel.” “The regeneration” is in this passage the millennial state; but thus we may see already the difference between it and the idea of new birth, whatever the connection may be between these. The millennial regeneration is not a new life infused into the world, but it is a new state of things brought about by the new government over it. Thus, the Lord speaks of the throne of the Son of man and of thrones for His disciples. The throne of the world in the hands of the perfect Ruler is, in fact, what brings about the regeneration. Righteousness now reigns. In the new earth it will dwell; but in the millennium there is yet neither the full reality, nor, therefore, the full permanence of deliverance from evil. Righteousness reigns, and evil is not suffered any more, but the full blessing waits to be manifested in that which is eternal and not millennial. The subjugation of evil, Christ’s foes put under His feet, goes on through the millennium, in different stages, towards completeness. It is the preparation for eternity, but not the eternal state itself.
It is plain, therefore, that there is a parallel between the stages of God’s preparation of the earth for blessing and that of the individual man. The present stage of the earth is that out of which the Christian has been delivered, the state of bondage to corruption, the dominion of sin. The present state of the Christian is that which the earth itself waits for, the time when the power of sin will be broken and righteousness will reign. For us righteousness reigns now, but the conflict with sin is not over. This, in the millennium, will be fully seen at the end, when there is once more the outbreak of evil, Satan being let loose. What follows this is the dissolution of the present heavens and earth and the coming of the new earth, in which dwelleth righteousness, just as the dissolution or the change of the body makes way for the perfect eternal state with us. Thus there is a complete parallel, which we cannot be wrong in accepting as that which will help us with the expression here. “The washing of regeneration” is the deliverance from the power of sin, which is no more tolerated, but which is not, by any means, wholly removed. “The renewing of the Holy Spirit” is that which is constantly needed to supplement this, although the word used does not speak of a mere reviving or refreshing constantly, but rather of a change into that which is new, -thus, of ways, habits, -as the light more and more penetrates, and the word of God manifests more and more its perfection and its power for the soul.
This, then, is the way by which God accomplishes in us His salvation, working in us the willing and the doing which we work out. We are reminded here that the Holy Spirit is that which is “shed upon us richly through Jesus Christ our Saviour.” There is abundant power, therefore. We are never left to our natural weakness, the Spirit of God finding in the work of Christ His ability to deal with the sin within us, and to carry us on to the perfection which we have found already before God in Christ Himself. Thus having been “justified by His grace,” we become “heirs according to the hope of eternal life.” Here is the necessary result, as we have seen, of that sonship to which the Spirit of God in us testifies; but the inheritance itself we enter in the recognized path of pilgrimage and strangership here. The eternal life which is in its fulness before us, and nevertheless in us at the present moment, manifests thus its power over us as carrying us forward in the power of the joy in that which is unseen, which makes the strangership here natural and easy.
4. The apostle immediately turns again to exhortation. In the power of all this he would have it earnestly affirmed that those who believe God should take care to pay diligent attention to good works. We see how the working out of salvation “with fear and trembling” is most consistent with the knowledge that God is working in us for the accomplishment of this. The sense of the greatness of the love which is thus manifested towards us, and of the glory of Him who has identified Himself with us in this way, is that which makes us all the more tremble lest in any way we should dishonor Him. “These things,” then, “are good;” and, as good, are “profitable to men.” But again Titus is warned, as Timothy has been, of the foolish questions, and genealogies, and strifes, and contentions about the law, which we see everywhere as dangerous for those who inherit the blessings of Judaism, but who are so apt, therefore, to mistake the figure for the reality. Man’s will also is ready to come in and manifest itself, so that a man that is “a heretic,” or, as the Revised Version puts it, “a factious man,” a man who makes troubles with the dreams of his own mind, was to be shunned after a first and second admonition. It is not a question necessarily of assembly-judgment, for the matter might not be, in fact, serious enough for this, but a refusal to enter into that with him which, even though it may be in some measure true, yet has an exaggerated and one-sided importance which perverts it. The perversion springs, as it ever does, from the self-will of the man himself, not humble and subject to the word of God, while yet he may be diligently employed about it, but seeking his own in reality, and not the things of God. Thus “he sinneth, being self-condemned.”
5. The epistle ends, as commonly, with personal matters and greetings, which have so tender an interest, as opening to us the life of those days, and the heart of the apostle, exercised by the trials of the way, and for others, the companions of his way. He is not here the “prisoner of the Lord,” but has been in Crete, and is now in Macedonia, or on his way to it. Written, as seems evident, after his first imprisonment, it is one proof, among others, of his realization of the confidence expressed in the epistle to the Philippians of his deliverance at that time: “I know that I shall abide with you all, for your furtherance and joy of faith.” The three “pastoral” epistles, with that to the Hebrews, are the only Scriptural record of the interval between that and his final condemnation in the last year of Nero, A.D. 68. But there is consistent testimony that he fulfilled, also, his desire to visit Spain (Rom 15:24).
One can say little that is not obvious of these closing verses.
CONCERNING CHURCH MEMBERS
Paul now enters upon instructions to Titus as in the case of Timothy concerning different classes in the church. Aged men are first spoken of, Tit 2:2. It is sound doctrine that these be of the character described. Aged women are next referred to (Tit 2:3), and under cover of that exhortation comes an illusion to the younger women (Tit 2:4-5). Titus does not exhort the young women directly on the themes indicated, but indirectly through the older women. A hint for Christian workers in our own time, and especially in slum districts, where discretion is to be observed between the sexes. The young men come in for treatment next (Tit 2:6), to whom Titus, himself a young man, was to set the right example (Tit 2:7-8). Then follows an exhortation for servants, where bond-servants or slaves are meant (Tit 2:9-10). The duties of these last, and indeed of all classes, are grounded on the moral purpose of God in the Gospel concerning us (Tit 2:11; Tit 2:14). These last-named verses are full of strong meat, and will bear close analysis. See what the Christians hope is, in Tit 2:13. Observe the two-fold object which Christ had in view in the work of the Cross, Tit 2:14, and the obligation it lays upon believers, Tit 2:12.
Pastors will find a fine outline here for an expository discourse on Four Great Things: (1) A great revelation (Tit 2:11); (2) A great obligation (Tit 2:12); (3) A great inspiration (Tit 2:13); and (4) A great salvation (Tit 2:14).
All these classes are now put in mind of their obligations with reference to the civil powers, and to outsiders and unbelievers generally (Tit 3:1-3); an exhortation affording another opportunity of contrasting the present state and condition of believers with that in which they were prior to their salvation. Here we find a precious declaration of Gospel truth which should be learned by heart (Tit 3:4; Tit 3:7). The theme is salvation. How Not was it effected? How was it effected? What period of time? What is the result? The eighth verse might be included as showing the obligation of the saved growing out of their salvation.
Another sermon is suggested here on Salvation from Start to Finish: (1) Our condition by nature (Tit 3:3); (2) Our change from nature to grace (Tit 3:4-6); and (3) Our condition by grace (Tit 3:7-8).
Titus was to constantly affirm these things, avoiding other things and subjects that might come up (Tit 3:9). What a lesson for the ministers of our own time? Finally, he is directed how to deal with these false teachers and their followers (Tit 3:10-11).
The remainder of this chapter is taken up with personal directions and commissions.
QUESTIONS
1. What hint for Christian workers is found in this lesson?
2. Analyze Tit 2:11-14.
3. Analyze Tit 3:3-8.
As if our apostle had said, whatever the forementioned judaizing doctors preach, though they doat upon dreams, and feed their hearers with fables and fancies, to poison and corrupt their souls, and turn them from the truth; be sure that thou carriest thyself as becomes a sound preacher of the gospel, and speak only the things that become sound doctrine the body may as soon be nourished with carrion, as the soul with rotten and unsound doctrine. Christian doctrine is sound doctrine. And the ministers of Christ, who feed his people as may contribute greatly to their spiritual health and soundness. Speak thou the things that become sound doctrine.
Sound Doctrine for the Aged
The word “sound” here literally conveys the idea of healthy ( Tit 2:1 ). Unfortunately, many people are not interested in sound teaching ( 1Ti 1:8-11 ; 2Ti 4:3-4 ). But, Paul urged Titus to teach such words for the good of those who would hear and obey. Specifically, older Christian men were to be taught to be sober minded. They also should live lives worthy of respect. They should be thoughtful. Too, a soundness should be exhibited in love, faith and patience ( Tit 2:2 ).
Older Christian women should live becoming respect. They should not be false accusers or enslaved to wine. Instead, they should be teachers of good things. Among those good things would be Paul’s instructions to teach young women. Older women should show the younger how to love husband and children. They would also need to teach them to control their own lives and remain morally pure. A younger woman should be taught to be a worker at home filled with kind deeds. Naturally, they should be submissive to their own husbands ( Eph 5:22-33 ). All this was to be taught to prevent someone from being able to truthfully speak against God’s way ( Tit 2:3-5 ).
Tit 2:1-2. The apostle, having directed Titus to ordain elders in every city, and described the character and qualifications of the persons he was to invest with that office in the church; also having laid open the bad character and evil practices of the Judaizing teachers and their disciples in Crete, and ordered him to rebuke them sharply, he now proceeds to give him a short view of the duties of his office as superintendent both of the teachers and of the people in that island. But speak thou, &c. As if he had said, Though false teachers dwell upon fables, traditions, and the commandments of men, which disorder and poison the souls of the hearers, do thou inculcate the things which become Or agree with; sound, wholesome, salutary doctrine Calculated to restore and preserve spiritual health; to invigorate all the faculties of the soul, and keep them in a healthy state. That the aged men be sober , vigilant, as veteran soldiers, not to be easily surprised; grave Or serious, as may be rendered; temperate Or prudent, as signifies; see on Tit 1:8; sound in the faith Sincere and steadfast in their belief of, and adherence to, all the great doctrines of the gospel; in charity , love, to God and man; patience A virtue particularly needful for, and becoming them.
Titus Chapter 2
Sound doctrine takes account of all this, and, in its warnings and exhortations, maintains all these proprieties. This is the instruction which the apostle here gives to Titus, with regard to aged men, aged women, young women (relatively to their husbands, their children, and their whole life, which should be domestic and modest); young men, to whom Titus was to be always a pattern; slaves, with their masters; and then the duties of all towards magistrates, and indeed towards all men. But, before taking up this last point, he establishes the great principles which are the foundation of the conduct of the saints amongst themselves in this world. Their conduct towards magistrates and the world has a different motive.
The conduct of Christians as such, in the assembly has for its basis and motive the special doctrines of Christianity. We find these doctrines and motives in Tit 2:11-15, which speaks of that conduct.
Tit 2:11-15 contains a remarkable summary of Christianity, not exactly of its dogmas, but as a practical reality for men. Grace has appeared. It has appeared, not limited to a particular people, but to all men; not charged with temporal promises and blessings but bringing salvation. It comes from God to men with salvation. It does not expect righteousness from men, it brings salvation to those that need it. Precious and simple truth, which makes us know God, which puts us in our place, but according to the grace which as overleaped every barrier in order to address itself, in the sovereign goodness of God, to every man on the earth!
Having brought this salvation, it instructs us perfectly with regard to our walk in this world; and that in relation to ourselves, and to other men, and to God. Renouncing all ungodliness, and all lusts that find their gratification in this world, we are to bridle the will of the flesh in every respect and to live soberly; we are to acknowledge the claims of others and to live righteously; we are to won the rights of God over our hearts and to exercise godliness.
But our future also is enlightened by grace. It teaches us to wait for the blessed hope, and the appearing of the glory of our great God and Saviour Jesus Christ.
Grace has appeared. It teaches us how to walk here below, and to expect the appearing of the glory in the Person of Jesus Christ Himself. And our hope is well founded. Christ is justly precious to us. We can have full confidence of heart in thinking of His appearing in glory, as well as the most powerful motive for a life devoted to His glory. He gave Himself for us to redeem us from all iniquity, and to purify for Himself a people who would belong to Him in His own right and be zealous-according to His will and His nature-of good works.
This is what Christianity is. It has provided for all, the past, the present, and the future, according to God. It delivers us from this world, making of us a people set apart for Christ Himself, according to the love in which He gave Himself for us. It is purification, but a purification which consecrates us to Christ. We belong to Him as His peculiar portion, His possession in the world; animated with the love that is in Him, in order to do good to others and bear testimony to His grace. This is a precious testimony to that which Christianity is, in its practical reality, as the work of the grace of God.
Tit 2:1. But speak thou the things which become sound doctrine. Just the reverse of those men of tongue, reciting fables, instead of giving the fair illustration of truth, which when unadorned is adorned the most. The inferences and conclusions of a preacher ought to commend themselves to every mans conscience in the sight of God.
Tit 2:2. That the aged be sober. Let them calmly review their relation to time as diminishing, and that which relates to eternity as becoming more weighty. Grave in wisdom, temperate in habit, sound in faith, doubtful of novel opinions, living in charity with all, and patiently running their race under all infirmities.
Tit 2:3. The aged women likewise should be holy, wise, and adorned with all maternal virtues. Not false accusers, , not devils, detractors of absent characters, and forgetful that in so doing they are drawing their own portrait. Not given to much wine. 1Ti 3:3. The mountains of Crete were favourable to the culture of the vine. Wine was the common beverage, and apt enough to make them garrulous. Matrons should study the portrait of the virtuous woman, as finely painted by the hand of Solomon. Pro 31:10; Pro 31:31.
Tit 2:4-5. That, being wise and prudent themselves, they may teach the young women to be sober, and instil the maxims of wisdom and industry. I would recommend Mrs. Hannah Mores strictures on female education, but they are written for persons in the higher walks of life. The poor girls in sunday schools should be taught that they have nothing to trust to but their two hands; and trades-mens daughters, taught dancing, music, painting, and French, from early years, should be taught to consider whether the proceeds of their husbands trade can support their jaunts and tours of pleasure. Lord Bacon observes, If a man wish to thrive, he should live at two-thirds of his income. This is prudent; for casualties may occur.
Tit 2:6. Young men likewise exhort to be sober minded. To put away childish things, to avoid puerilities, and follow after piety, the first and principal excellence. Teach them to honour their parents, to love their ministers, to be diligent in business, to seek a knowledge of their profession in life, and an understanding of the truth as it is in Jesus. They must watch against the vices which destroy myriads, and seek the opposite virtues. They must be cautious of forming premature and unwise connections, and consult their parents and pastors. He that walketh with wise men shall be wise, but a companion of fools shall be destroyed. Let them associate with the Lords people, and frequent the holy communion from early years.
Tit 2:7-8. In all things shewing thyself a pattern of good works, as in 1Ti 4:12. Otherwise a mans ministry is despised, being intimately associated with his character. Women, wine, and gold, the triade of ruin to ministers, must not only be avoided, but the ephod covering his robes must contain the pectorum, bestudded with precious stones, all the graces of the Holy Spirit. Then by life and sound speech, according to the oracles of God, he will shame the profligate, and shut the mouths of all opposers of truth and righteousness. In effect, he must study the art of winning souls.
Tit 2:9. Exhort servants to be obedient. See on Eph 6:5.
Tit 2:11. The grace of God that bringeth salvation hath appeared to all men. Consequently, vices, after the light is come, should exist no more. Grace is a happy word to designate the gospel, and is often used; as, the gospel of the grace of God, and the word of grace. This gospel shines out like the sun, enlightening the world with its beams. St. Jerome turns the words, Misericordia Dei salutifera, the mercy of God conferring salvation. When the dayspring from on high first dawned on the church, Zachariah and Elizabeth sung this hymn: That being delivered out of the hands of our enemies [we] might serve him without fear, in holiness and righteousness before him, all the days of our lives. Luk 1:74-75. The gospel brings us salvation from the darkness of the present evil world, a salvation from condemnation and fear, giving us the knowledge of salvation by the remission of sins, and all other blessings of the new covenant. The authorised version is not exact here; the literal reading of the Greek is, For the grace of God, that which saveth all men, hath appeared, or shone out.
Tit 2:13. Looking for that blessed hope, the Lord Jesus Christ, who is to the soul as an anchor, both sure and steadfast. Heb 6:18-19. The glorious appearing of the great God, and [even] our Saviour Jesus Christ. Launay, in his excellent critique on the bible, ed. Geneva, 1667, reads, L apparition de la gloire du grand Dieu, qui est notre Sauver. The appearing of the glory of the great God, who is our Saviour. Paul speaks here as the oracles of truth, respecting the glory of Christ which was to be revealed. Isa 40:5. And they shall look on him whom they have pierced. Zec 12:10. St. John refers to these words, and in the same sense. They also which pierced him shall wail because of him. Rev 1:7. Ah, Socinian, where is the foundation of thy faith? All thy philosophy is but a vain conspiracy against the Lord of glory.
Tit 2:14. Who gave himself for us, as an atoning sacrifice, the ransom and price of our redemption. He, the SON of GOD, he, the GREAT GOD, freely gave himself a ransom for us, the slaves of sin and death. So he said in his sacrificial prayer. For their sakes I sanctify myself, as a victim without spot for the altar. Here his deity shines out: had he been a creature, he had been the property of his Creator, and not at his own disposal. The gift is accepted, if there be a willing mind.
That he might redeem us from all iniquity, by a satisfaction offered to the divine justice, for our breach and revolt; and justify us by the sprinkling of his blood, to purge our conscience from dead works, and to cleanse us in all the forms and power of sanctifying grace. How preferable is this sound doctrine to the fables of the jewish Talmud!
And purify unto himself a peculiar people, by baptism, and by covenant grace. Also by sentiments and pursuits peculiar to the church, a people enjoying the perpetual riches of grace, and who are peculiarly the Lords. Balaam said, the people shall dwell alone, and shall not be numbered with the nations. Peculiar in the enjoyment of promises, comforts, and hopes unknown to the world. The Syriac reads, a new people; that is, a new Israel of God, and made the children of the promises.
Zealous of good works. The love of God will constrain us to love our neighbour, and to do our uttermost for his salvation. Yea, and in all the forms of charity towards the bodies of men in alms, in schools, in missions, and in all mutual good will. St. Paul was well read in the best Greek authors, five of whom, Plutarch, Lycurgus, Phocion, Diodorus Siculus, and Strabo, nearly use the identical words of our apostle. Vide Poli.
Tit 2:1-15. Teaching on Christian Behaviour.
(a) Tit 2:1-10. Duty of Different Classes.In contrast with the errorists irrefevances, Titus must continually inculcate right conduct. This is defined for (a) old men, (b) old women, (c) young women, (d) younger men, (e) slaves. The strongest argument for truth is the moral life it produces, even in a slave (Tit 2:10; contrast Tit 2:5; Tit 1:16). This fact Titus himself must remember
Tit 2:3. reverent: better, reverend (cf. 1Ti 2:10).teachers: i.e. in private (see 1Ti 2:12).
Tit 2:4. love husbands, children: inscriptions show these words to have been current in this very combination (Deissmann, Bible Studies, p. 255).
Tit 2:5. workers at home: the true reading may be keepers at home (cf. 1Ti 5:13 f.).subjection: Col 3:18, Eph 5:22.that, etc.: Isa 52:5 (cf. Rom 2:24, 1Ti 6:1).
Tit 2:7. doctrine: rather, teaching; so perhaps elsewhere in these epistles.
Tit 2:8. he that, etc.: the false teacher or the heathen, not Satan (Chrysostom).
Tit 2:9. 1. Tim. 6:1f.*gainsaying: includes, but transcends, answering again (AV).
In contrast to the vanity of others, as in the previous verses, Titus has pressed upon him his personal responsibility: “But speak thou the things which become sound doctrine.” “Sound” has the force of being completely healthy, therefore well balanced according to the truth of God. And he is to speak for the sake of others. The aged men are first singled out as to be influenced by the truth. An aged man may not be qualified as an elder, but yet he should be sober also, not light or frivolous; grave, which indicates calm deliberation; temperate, not dogmatic or intolerant; sound in faith, in love, in patience, for full health in these things is evidence of proper maturity. As we have seen, the elder must have such moral character; but it is the same that is to be urged upon all those who are aged. Indeed, it is true Christian character, of which the aged should be special examples.
The aged women were to show a conduct suitable to sacred things. If there is a difference here in the admonition to them in comparison to men, it is because of special tendencies and dangers in each case. Strong feelings could incite an older woman to accuse another unjustly. And she should not indulge her natural tastes too freely. On the positive side is the precious character of being “teachers of good things.” It is not here so much the teaching of Scripture as the teaching of moral conduct and character, for which of course Scripture is the only proper basis, and therefore to be rightly used in such teaching.
Without Scripture, they could not rightly teach the young women; though this is not to be mere academic teaching, but to have effect in sober wisdom in their lives, to encourage them to love their husbands and their children. This is wholesome work; for there are more than enough divisive evils at work, seeking to drive wedges into family life, without an aged woman adding to the friction. The young need her solid, faithful teaching.
Her teaching is not only to be by precept from the Word, but by example also; for we must learn well for ourselves what we desire to teach others. Notice how often in Titus we have urged the virtue of discretion, or sober-mindedness, which involves acting with due self-restraint, and in a manner becoming to whatever circumstances it may be in which one is placed. Purity too (no mixture of questionable things with what is good) is specially emphasized for the young women. “Keepers at home” does not mean confined to the home, but keeping home-life orderly, for this is a wife’s special sphere. And as this epistle dwells upon the preciousness of subjection to due order, so the young women are to be obedient to their own husbands. Observe how the word “own” is here intended to encourage their hearts in this. It is important too, in order that the Word of God (which she professes to believe) should not be blamed by others for her insubjection.
As to young men, Titus is told to exhort them to be soberminded or discreet, as we have seen before. This of course is a covering virtue, which concerns the whole life. But Titus is also to show himself an example of good works, which is important for the sake of the young men.
Uncorruptness in doctrine is the honesty that keeps the Word of God inviolate, not mixing it with any rationalizing of men’s minds. For this, exercise of soul is constantly needed, to strain out any impurity that threatens to corrupt sound doctrine. Gravity was to be there in common with the aged men; and sincerity is added, a pertinent reminder for young men, who may tend to become a little lax and light as to the truth, rather than holding it as a seriously precious reality.
Sound, (that is, healthy, profitable) speech alone is becoming to the Lord’s servant, and to young men. Let us cultivate speaking in a way that cannot be condemned, for there is too much around that is unprofitable, and worse. Notice here how sound speech will put to silence the criticism of those who desire to oppose the truth, and will give them no occasion to speak evil of, not “you,” but “us,” as is the true translation. Leaders, and even saints as a whole, may be spoken against because of the indiscretion of some who profess Christ.
Servants (bond slaves) are told to be obedient to their masters, and more than this, to please them well in all their conduct and service. If this is to be true of slaves, who received no just recompense, how much more so in the case of employees for hire! Also, even if one were to feel resentful as to the way he was treated, yet he was not to answer back. How wise in these things to keep a guard over our lips.
“Not purloining:” an exhortation as needful today as then; for too many employees do not scruple to steal small things that belong to the employer. The Christian is to avoid this absolutely; and rather show true fidelity, a dependability that the employer can fully trust. This is not only for the employer’s sake, but in order to adorn the doctrine of God. We must remember at all times who it is
that we are here to represent. Notice the expression, “God our Savior,” which clearly implies the Deity of the Lord Jesus Christ. Our conduct should be an ornament to the doctrine concerning Himself.
Now verses 11 to 14 show us beautifully that which is basic to all proper character and conduct. The grace of God has appeared, bearing with it salvation for all men. How great a contrast is this to the law of God, which was addressed, not to all men, but to Israel alone, a law too which demanded obedience, but brought no salvation: indeed rather brought condemnation. But grace brings salvation unlimited, though certainly only appropriated by those who receive the Lord Jesus as Savior. For grace would not be grace if it were to force itself on anyone. What is freely given must be freely received if it is to be beneficial at all. Grace is the pure, unadulterated favor of God, favor to those proven to be both guilty and enemies of God. Of course, to receive it, one must realize his need of it. It has come in the person of Christ, and by virtue of the great sacrifice of Himself.
When once received, it has wonderful teaching power, such as law can never have. Law could command us to do good, but could not teach us to do so. But grace received produces such a response as to cause one to deny ungodliness and worldly lusts. The first is the decision of heart to no longer leave God out of our lives; the second the self judgment that refuses what is merely attractive to a deluded world and therefore appeals to fleshly desires.
On the positive side, however, grace teaches us to live soberly as to one’s personal attitude and character; righteously, as regards his relationship to others; and godly as to his relationship with God. And this is not an ideal to be hoped for in the future, but for “this present world.” No matter how contrary the world is, it is here and now that grace enables a fruitful life of faith.
But also, it presents a future prospect of immeasurable blessing, to which the believer looks forward with absolutely assured anticipation. “That blessed hope” is the coming of the Lord Jesus for His saints, that which therefore is unmixed blessing. “The appearing of the glory of the great God and our Savior Jesus Christ” is His later manifestation to all the world in power and great glory. To many this will be blessing; but to many others solemn judgment.
The future coming of the Lord Jesus (v. 13) will remind us vividly of His having once given Himself for us in precious sacrifice, a matter to be freshly remembered for eternity. Elsewhere we read of various other objects of His great sacrifice, but here it is “that he might redeem us from all lawlessness,” that is, from the attitude of self-will; “and purify unto himself,” that is, remove all impurities, in order to make us a people fitted for His own company, His own possession, a people peculiarly His own, special to Himself, and zealous of good works. it is of course here the moral change accomplished by the grace of God through virtue of Christ’s giving Himself for us. This we have seen to be predominant in this book.
Titus is not only to speak these things, but to exhort, that is, to stir up souls as to them; and further, to rebuke that which is contrary, and to do so with all authority: for it is the authority of God behind this. When the servant has the truth of God to speak, he should speak with firm decision, so that he will leave no impression of speaking that which he does not fully believe, and thus give occasion to others to despise him.
Verse 1
Speak thou; teach, inculcate.
Week 4: Tit 2:1-3 THE AGED
1. But speak thou the things which become sound doctrine:
2:1 But {1} speak thou the things which become sound doctrine:
(1) The fifth admonition: the doctrine must not only be generally pure, but also be applied to all ages and orders of men, according to the diversity of circumstances.
1. The behavior of various groups in the church 2:1-15
To establish order in the church Paul gave Titus instructions concerning the behavior of various groups of Christians that was appropriate for them (cf. 1Ti 5:1-2). This involves pastoral oversight.
"Paul here stresses the importance of building up the inner life of believers as the best antidote against error." [Note: Hiebert, "Titus," p. 435.]
"No condition and no period of life is to remain unaffected by the sanctifying influence of the gospel." [Note: J. J. Van Oosterzee, "The Epistle of Paul to Titus," in Lange’s Commentary on the Holy Scriptures, 11:15.]
C. The conduct of the saints 2:1-3:11
Having specified the type of men qualified to lead the church, and having pointed out the deficiencies of certain unqualified leaders, Paul turned to discuss the conduct of individual Christians in the churches. He dealt with these instructions by dividing them up among various groups in the church and then reemphasizing what proper behavior for all saints looks like.
Introductory charge 2:1
This verse introduces the instructions concerning individual conduct that follow. In contrast to the false teachers, Titus was to teach the believers conduct that was in harmony with sound (i.e., healthy) doctrine (cf. 1Ti 1:10; 1Ti 6:3; 2Ti 1:13; 2Ti 4:3; Tit 1:9; Tit 1:13; Tit 2:2). Paul wanted Christians to behave consistently with what they profess to believe. The primary motivation Paul used in the advice to follow is that these exhortations come from and agree with sound doctrine. A secondary motive that he also stressed is that the behavior he advocated would make a positive impact on unbelievers who would observe his readers.
Chapter 21
THE MEANING AND VALUE OF SOBER-MINDEDNESS-THE USE AND ABUSE OF RELIGIOUS EMOTION. – Tit 2:1-6
Is marked contrast to the seducing teachers who are described in the concluding verses of the first chapter, Titus is charged to teach that which is right. “But speak thou the things which befit the sound doctrine.” What they taught was to the last degree unwholesome, full of senseless frivolities and baseless distinctions respecting meats and drinks, times and seasons. Such things were fatal alike to sound and robust faith and to all moral earnestness. Belief was frittered away in a credulous attention to “Jewish fables,” and character was depraved by a weak punctiliousness about fanciful details. As in the Pharisees, whom Jesus Christ denounced, scrupulosity about trifles led to neglect of “the weightier matters of the law.” But in these “vain talkers and deceivers,” whom Titus had to oppose, the trifles by which they distracted their hearers from matters of the highest importance were not even the minor duties enjoined by the Law or the Gospel: they were mere “commandments of men.” In opposition to calamitous teaching of this kind, Titus is to insist upon what is healthy and sound.
All classes are to be attended to, and the exhortations specially needed are to be given to each: to the older men and older women, the younger women and the younger men, to whom Titus is to show himself an example: and finally to slaves, for salvation is offered to all men, and is for no privileged class.
It will be observed that the sound teaching which Titus is charged to give to the different sections of his flock relates almost exclusively to conduct. There is scarcely a hint in the whole of this chapter that can be supposed to have reference to errors of doctrine. In quite a general way the old men are to be exhorted to be “sound in faith” as well as in love and patience: but otherwise all the instruction to be given to old and young, male and female, bond and free, relates to conduct in thought, word, and deed.
Nor is there any hint that the “vain talkers and deceivers” contradicted (otherwise than by an unholy life) the moral precepts which the Apostle here tells his delegate to communicate abundantly to his flock. We are not to suppose that these mischievous teachers taught people that there was no harm in intemperance, or slander, or unchastity, or theft. The mischief which they did consisted in their telling people to devote their attention to things that were morally unprofitable, while no care was taken to secure attention to those things the observance of which was vital. On the contrary, the emphasis laid upon silly superstitions led people to suppose that, when these had been attended to, all duties had been fulfilled; and a careless, godless life was the result. Thus whole households were subverted by men who made religion a trade. This disastrous state of things is to be remedied by pointing out and insisting upon the observances which are of real importance for the spiritual life. The fatal lowering of moral tone, which the morbid and fanciful teaching of these seducers produced, is to be counteracted by the bracing effects of wholesome moral teaching.
No one can read through the indications which the Apostle gives of what he means by “wholesome teaching,” without perceiving the key-note which rings through it all; -sobriety or sober-mindedness. The aged men are to be taught to be “temperate, grave, sober-minded.” The aged women to be “reverent in demeanor,” “that they may school the young women to be sober-minded.” The younger men are to be “exhorted to be sober-minded.” And in giving the reason for all this he points out Gods purpose in His revelation to mankind; “to the intent that, denying ungodliness and wordly lusts, we should live soberly.”
Now, what is the precise meaning of this sobriety or sober-mindedness, on which St. Paul insists so strongly as a duty to be impressed upon men and women both old and young?
The words used in the original Greek (, ) signify according to their derivation, “of sound mind,” “to make of sound mind,” and “to be of sound mind”; and the quality which they indicate is that mens sana or healthiness of mental constitution which shows itself in discreet and prudent conduct, and especially in self-control. This latter meaning is specially predominant in Attic writers.
Thus Plato defines it as “a kind of order and a controlling of certain pleasures and desires, as is shown by the saying that a man is master of himself an expression which seems to mean that in the mans soul there are two elements, a better and a worse, and when the better controls the worse, then he is said to be master of himself” (“Rep.,” IV p. 431). Similarly, Aristotle tells us that the lowest bodily pleasures are the sphere in which this virtue of self-control is specially displayed; that is, those bodily pleasures which the other animals share with man, and which are consequently shown to be slavish and bestial, viz., the pleasures of touch and taste (“Eth. N.,” III 10:4, 9; “Rhet.,” I 9:9). And throughout the best Attic writers the vices to which self-control is opposed are those which imply immoderate indulgence in sensual pleasures. It is a virtue which has a very prominent place in heathen moral philosophy. It is one of the most obvious of virtues. It is manifest that in order to be a virtuous man at all one must at least have control over ones lowest appetites. And to a heathen it is one of the most impressive of virtues. All of us have experience of the difficulty of regulating our passions; and to those who know nothing of Christian teaching or of the grace of God the difficulty is increased tenfold. Hence to the savage the ascetic seems to be almost superhuman; and even in the cultivated pagan abstinence from bodily pleasure and steadfast, resistance of sensual temptation excite wonder and admiration. The beautiful panegyric of Socrates put into the mouth of Alcibiades in the “Symposium” of Plato illustrates this feeling: and Euripides styles such virtue as the “noblest gift of the gods.” But when this virtue becomes illuminated by the Gospel its meaning is intensified. The “sober-mindedness” or “sobriety” of the New Testament is something more than the “self-control” or “temperance” of Plato and Aristotle. Its sphere is not confined to the lowest sensual enjoyments. Self-mastery with regard to such things is still included; but other things are included also. It is that power over ourselves which keeps under control, not only bodily impulses, but spiritual impulses also. There is a spiritual frenzy analogous to physical madness, and there are spiritual self-indulgences analogous to bodily intemperance. For these things also self-mastery is needed.
St. Paul in writing to the Corinthians sums up his own life under the two conditions of being out of his mind and in his right mind. His opponents at Corinth, like Festus, {Act 26:24} accused him of being mad. He is quite ready to admit that at times he has been in a condition which, if they like, they may call madness. But that is no affair of theirs. Of his sanity and sobriety at other times there can be no question; and his conduct before these times of sobriety is of importance to them. “For whether we went out of our mind” (), “it was for God, or are in our right mind” () (“are of sober mind,” R.V.), “it is for you”: {2Co 5:13} The Apostle “went out of his mind,” as his enemies chose to say, at his conversion on the road to Damascus, when a special revelation of Jesus Christ was granted to him: and to this phase of his existence belonged his visions, {Act 16:9; Act 27:23} ecstasies and revelations, {2Co 12:1-7} and his “speaking with tongues.” {1Co 14:18} And he was “in his right mind” in all the great tact, and sagacity, and self-denial, which he exhibited for the well-being of his converts.
It was absolutely necessary that the latter condition of mind should be the predominant one, and should control the other; that the ecstasy should be exceptional and the sober-mindedness habitual, and that the sober-mindedness should not be turned into self-exaltation by the remembrance of the ecstasy. There was so much danger of this evil in St. Pauls case, owing to “the exceeding greatness of the revelations” granted to him, that the special discipline of the “stake for the flesh” was given to him to counteract the temptation; for it was in the flesh, that is the sinful principle of his nature, that the tendency to pride himself on his extraordinary spiritual experiences was found.
St. Pauls case was, no doubt, highly exceptional; but in degree, rather than in kind. Very many of his converts had similar, although less sublime, and perhaps less frequent, experiences. Spiritual gifts of a supernatural kind had been bestowed in great abundance upon many of the members of the Church of Corinth, {1Co 12:7-10} and were the occasion of some of the grievous disorders which were found there, because they were not always accompanied by sobriety, but were allowed to become incitements to license and spiritual pride. Few things show more plainly the necessity for self-control and sober-mindedness, when men are under the influence of strong religious emotion, than the state of things existing among the Corinthian converts, as indicated in St. Pauls two letters to them. They had been guilty of two errors. First, they had formed an exaggerated estimate of some of the gifts bestowed upon them, especially of the mysterious power of speaking with tongues. And, secondly, they had supposed that persons so highly gifted as themselves were above, not only ordinary precautions, but ordinary principles. Instead of seeing that such special privileges required them to be specially on their guard, they considered that they stood in no need of vigilance, and might safely disregard custom, and common decency, and even principles of morality. Previous to their conversion they had been idolaters, and therefore had had no experience of spiritual gifts and manifestations. Consequently, when the experience came, they were thrown off their balance, and knew neither how to estimate these gifts, nor how to prevent “what should have been to their wealth, becoming to them an occasion of falling.”
It might be thought that the conditions of the Christian life of St. Paul and of his converts were too unlike our own to yield any clear lesson in this respect. We have not been converted to Christianity from either Judaism or paganism; and we have received no special revelations or extraordinary spiritual gifts. But this is not so. Our religious life, like theirs, has its two different phases; its times of excitement, and its times of freedom from excitement. We no longer work miracles, or speak with tongues; but we have our exceptional moments of impassioned feelings, and high-strung aspirations, and sublime thoughts; and we are just as liable as the Corinthians were to plume ourselves upon them, to rest in them, and to think that, because we have them, all must necessarily be well with us. We cannot too often remind ourselves that such things are not religion, and are not even the material out of which religion is made. They are the scaffolding and appliances, rather than the formed edifice or the unformed stones and timber. They supply helps and motive power. They are intended to carry us over difficulties and drudgery; and hence are more common in the earlier stages of a Christians career than in the time of maturity, and at crises when the career has been interrupted, than when it is progressing with steadfast regularity. Conversion to Christianity in the case of a pagan, and the realization of what Christianity really means in the case of a nominal Christian, involve pain and depression: and the attempt to turn again and repent after grievous sin involves pain and depression. Strong religious emotion helps us to get the better of these, and may, if we use it aright, give us an impetus in the right direction. But, from the very nature of things, it cannot continue, and it is not desirable that it should. It will soon run its course, and we shall be left to go on our way with our ordinary resources. And our duty then is twofold; – first, not to repine at its withdrawal; “the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord”: and, secondly, to take care that it does not evaporate in empty self-complacency, but is translated into action. Impassioned feeling, that leads on to conduct, strengthens character; impassioned feeling, that ends with itself, weakens it. If religious excitement is not to do us more harm than good, by leaving us more insensible to spiritual influences than we were before, it must be accompanied by the sobriety which refuses to be exalted by such an experience, and which, in making use of it, controls it. And, moreover, these warm feelings, and enthusiastic aspirations after what is good must lead on to calm and steadfast performance of what is good. One act of real self-denial, one genuine sacrifice of pleasure to duty, is worth hours of religious emotion and thousands of pious thoughts.
But sober-mindedness will not only keep us from being pleased with ourselves for our impassioned feelings about spiritual things, and help us to turn them to good account; it will also preserve us from what is even worse than allowing them to pass away without result, viz., talking about them. To feel warmly and to do nothing is to waste motive power: it leads to hardening of the heart against good influences in the future. To feel warmly and talk about it is to abuse motive power: it leads to puffing up of the heart in spiritual pride and to blinding the inward eye with self-complacency. And this is the fatal mistake which is made by some religious teachers at the present day. Strong feelings are excited in those whom they wish to lead from a life of sin to a life of holiness. Sorrow for the past and a desire for better things are aroused, and the sinner is thrown into a condition of violent distress and expectation. And then, instead of being gently led on to work out his salvation in fear and trembling, the penitent is encouraged to seek excitement again and again, and to attempt to produce it in others, by constant rehearsing of his own religious experiences. What should have been a secret between himself and his Savior, or at most shared only with some wise adviser, is thrown out publicly to the whole world, to the degradation both of what is told and of the character of him who tells it.
The error of mistaking religious feeling for holiness, and good thoughts for good conduct, is a very common one; and it is confined to neither sex and to no period of life. Men as well as women, and the old as well as the young, need to be on their guard against it. And therefore the Apostle urges Titus to exhort all alike to be sober-minded. There are times when to be agitated about religion, and have warm feelings either of sorrow or joy, is natural and right. When one is first roused to desire a life of holiness; when one is conscience-stricken at having fallen into some grievous sin; when one is bowed down under the weight of some great private or public calamity, or elated by the vivid appreciation of some great private or public blessing. At all such seasons it is reasonable and proper that we should experience strong religious emotion. Not to do so would be a sign of insensibility and deadness of heart. But do not let us suppose that the presence of such feelings marks us out as specially religious or spiritually gifted people. They do nothing of the kind. They merely prove that we are not utterly dead to spiritual influences. Whether we are the better or the worse for such feelings, depends upon the use that we make of them. And do not let us expect that these emotions will be permanent, which will certainly not be the case, or that they will frequently return, which will probably not be the case. Above all let us not be discouraged if they become more and more rare, as time goes on. They ought to become more rare; for they are sure to become less frequent as we advance in holiness. In the steady growth and natural development of the spiritual life there is not much need of them or room for them. They have done their work when they have carried us over the breakers, which troubled our early efforts, into the less excited waters of consistent obedience. And to be able to progress without them is a surer token of Gods grace than to have them. To continue steadfast in our obedience, without the luxury of warm feelings and impassioned devotion, is more pleasing m His sight than all the intense longings to be freed from sin, and all the passionate supplications for increased holiness that we have ever felt and offered. The test of fellowship with God is not warmth of devotion, but holiness of life. “Hereby know we that we know Him, if we keep His commandments.”
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: William Kelly Major Works (New Testament)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Through the Bible Commentary
Fuente: Spurgeon’s Verse Expositions of the Bible
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
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Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
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Fuente: The Treasury of Scripture Knowledge
Fuente: F. B. Hole’s Old and New Testaments Commentary
Fuente: Neighbour’s Wells of Living Water
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Fuente: Grant’s Numerical Bible Notes and Commentary
Fuente: James Gray’s Concise Bible Commentary
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
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Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
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