Exegetical and Hermeneutical Commentary of Titus 2:2
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
2. the aged men] Better, aged men; here of the ordinary life of the older men, as the comparative is used in 1Ti 5:1 ‘rebuke not an elder’; not ‘elders’ or ‘presbyters.’ St Paul is himself four or five years older than when he wrote to Philemon ‘being such an one as Paul the aged’ ( Tit 2:9).
sober, grave, temperate ] Render sober, grave, pure, in preference to R.V. ‘temperate, grave, sober-minded,’ which are too nearly allied in modern significance; R.V. has the restricted modern sense of ‘temperate’ here (of use in drink), when in Tit 1:8 it has been used in the large and proper sense. Bp Wordsworth for ‘grave’ suggests ‘reverend,’ ‘worshipful.’ ‘Sober’ in regard to ‘strong drink,’ see note on the word 1Ti 3:2; ‘grave’ in all ‘propriety of demeanour,’ see note on the corresponding substantive 1Ti 3:4; ‘pure’ in respect of ‘unclean thought and desire,’ see notes on the word 1Ti 3:2; below Tit 2:4.
sound in faith, in charity, in patience ] The articles seem intentionally prominent, sound in their faith, their love, their patience; ‘these are recognised essentials of Christian character, but be careful that you have the real wholesome graces, without anything spurious or diseased.’ The article is used throughout the emphatic enumeration of these and other Christian virtues, 2Pe 1:5-7, where R.V. translates with italics ‘in your temperance patience, &c. There ‘faith’ is the first and ‘love’ the last. The ‘patience’ is especially seen in tribulation, cf. Rom 12:12.
Fuente: The Cambridge Bible for Schools and Colleges
That the aged men – All aged men – for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or Presbyters. If he had, he would have used the common word – presbuteros – presbyter (see Mat 15:2; Mat 16:21; Mat 21:23; Mat 26:3, Mat 26:47, Mat 26:57, Mat 26:59; 1Ti 5:1, 1Ti 5:17, 1Ti 5:19; Tit 1:5; Jam 5:14; 1Pe 5:1), instead of the unusual word – presbutes – an old or aged man – a word which occurs nowhere else in the New Testament except in Luk 1:18, For I am an old man, and Phm 1:9, being such an one as Paul the aged. It is in no instance applied to an office. Besides, the instructions which Titus was to give to such men was not that which especially pertained to elders as officers in the church, but to all old men. The idea is, that he was to adapt his instructions to the special character of different classes of his hearers. The aged needed special instructions, and so did the young.
Be sober – Margin, vigilant. See the word explained in the notes at 1Ti 3:2, where it is rendered vigilant. In 1Ti 3:11, the same word is rendered sober. –
Grave – Serious; see the notes at 1Ti 3:8; compare the notes at Phi 4:8, where the same word is rendered hottest.
Temperate – sophronas. Rather, prudent, or sober-minded. See it explained in the notes, 1Ti 3:2, where it is rendered sober. Also Tit 1:8.
Sound in faith – 1Ti 1:10 note; Tit 1:13 note.
In charity – In love; Notes, 1 Cor. 13. The meaning is, that an old man should evince love for all, especially for those who are good. He should have overcome, at his time of life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind.
In patience – In the infirmities of old age – in the trials resulting from the loss of the friends of their early years – in their loneliness in the world, they should show that the effect of all Gods dealings with them has been to produce patience. The aged should submit to the trials of their advanced years, also, with resignation – for they will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth before the throne of God.
Fuente: Albert Barnes’ Notes on the Bible
Tit 2:2
That the aged men be sober
The temptations and duties of old men
I.
Sins to be avoided.
1. Indulgence in wine.
2. Irreverence.
3. Folly, Temperate here is really prudent, sound minded.
II. Virtues to be cherished.
1. Stability.
2. Love.
3. Patience. (F. Wagstaff.)
The duty of old men
Our apostle exempteth not old men from being subject to the doctrine of God because of their age, but rather sendeth them first to school, notwithstanding all that knowledge and experience which they might pretend (1Jn 2:13). For Gods school is as well for old as for young, in which men are not only to be initiated in the principles of religion, but also to be led forward unto perfection of wisdom; and seeing no man can attain in this life unto perfection, therefore every man is still to press forward, and to wax old daily learning something. And there is great reason that as old men must first be instructed by Titus, so they should be the first in learning their duty.
1. First, in regard of example, for their presidence prevaileth much, and would be a great inducement to the younger, who need all encouragements in the ways of God, which example not being generally given by oar elder men, besides that they entangle themselves in the sins of the younger, we cannot marvel at the licentiousness of our youth.
2. The honour of their age, yea, the ornament and crown of their years, is to be sound in the ways of righteousness, that is, in a life led holily and justly, which two can never be found but in a heart submitted to the Word of God, the rule of both.
3. Whereas old men are delighted with relations of idle antiquities, and things formerly passed as long as they can recall, the Holy Ghost recalleth them from such unfruitful spending of their time, and showeth them that Christ and His doctrine, both of them being from the beginning, are most ancient, and consequently the knowledge and remembrance of Him is a matter best beseeming them; to have their senses and tongues exercised herein should be the delight of their age; to be conversant in the holy exercises which witness of Him should be their chief business, as old Hannah went not out of the Temple, and old Simeon waited there to see his salvation.
4. Their time by the course of nature cannot be long to fit themselves to heaven, and therefore they had not need slack any opportunity which might hasten them thither. (T. Taylor, D. D.)
Suitable characteristics for the aged
Sobriety in all things is the peculiar character befitting age. Hasty, impulsive, intemperate speech, frivolous gaiety, thoughtless indulgence, are hateful in the old. The Christian elders should at least aim to possess the virtue without which hoary hair would be a disgrace rather than a crown of glory. They are not only to be sober, but grave and discreet, terms which nobly pourtray and illustrate the highest characteristics and the truest consecration of age,
Age should fly concourse, cover in retreat
Defects of judgment, and the will subdue;
Walk thoughtful on the silent, solemn shore
Of the vast ocean it must sail so soon.
Healthy, or sound, must they be in respect to their faith, love, and patient endurance. The apostle, in his earliest Epistle (1Th 1:3), congratulated that Church on work of theirs which originated in faith, on labour unto weariness which was dictated by love, and on patient endurance which was born of Christian hope. In writing to the Corinthians (1Co 13:13), he says, Now abideth faith, hope, love. The Lord, from His throne of glory, addressed the Ephesian Church (Rev 2:2) thus: I know thy works, thy labour unto weariness, and thy patient endurance. The passages throw light upon each other. Occasionally hope, the child of faith, the source of patience, the secret of peace, and the wellspring of joy, is substituted by the apostle for one or other of the emotions with which it is so closely associated, either as antecedent or consequent. But, making allowance for this characteristic touch, it is profoundly interesting to trace in this–one of the latest of the Pauline Epistles–the vibration of a note struck by him in his earliest; an argument of no small weight in determining the authenticity of the Pastoral Epistles. Paul would have Titus cultivate among the aged men of Crete the root principles out of which all holy living proceeds. The peculiarity of the Pastoral Epistles–reference, i.e., to the being sound or healthy in these respects–suggests the possibility that faith may be under mined or perverted; that love may become irregular, sentimental, partisan, or hysterical; and that patience may degenerate into listlessness, obstinacy, or stoicism, if it be not fed at the fountains of Christian hope. Does not the reference here to the causes and sources of holy living, rather than to those effects of them on which he had enlarged when writing to the Thessalonians (1Th 1:3), suggest to us that the longer St. Paul lived, he more and more acquired the habit of putting confidence in Christian principles and sound motives? (H. R. Reynolds, D. D.)
Behaviour suitable for the aged
He that hath received much must bring forth much fruit, as the servant that had five talents committed unto him gained five other talents. So old men must be grave and sober, and carry a majesty in their countenance, that they may after a sort resemble the majesty of God. As gravity and sobriety agreeth to every age, so most especially to the elder age, contrary to which is lightness, lasciviousness, and waywardness, which make them not honourable, but odious, not to be reverenced, but to be despised in the eyes of the younger sort. Let them adorn their years with those virtues which the apostle nameth. If they be careful to express these things which become wholesome doctrine, they shall manifestly show that their living so in the world hath not been in vain; but honour is not seemly for a fool. The wise man saith, The beauty of the young men is their strength, and the glory of the aged is the greyheaded, that is, wisdom, counsel, experience, whereby they are more adorned than the young man is beautified by his bodily strength. For the ornaments of the mind are to be preferred before the properties of the body. Again, they must be examples of a godly life and holy conversation, that youth may stand in fear to commit any indecent and unseemly thing in their presence. Thus Job saith of himself (chap 29), When I went out of the gate, the young men saw me, and hid themselves. But when the elder sort are ringleaders and examples of an evil and corrupt life, there is more gravity on their heads than piety in their hearts; in their white hairs than in their behaviour; and so the crown of honour is taken from them, and they are justly condemned, despised, and reproached of those of whom they should be honoured. For we may see old men so hardened in wickedness, that if a man would find whole heaps of wickedness, he need seek no farther but to them. We are all to honour the grey head and to magnify old age, for (as Solomon saith) Age is a crown of glory when it is found in the way of righteousness, whereby he meaneth that old age, seasoned with a godly life and upright, bringeth with it as great glory as a crown on the head and a sceptre in the hand doth unto a king, and therefore such old men are greatly to be reverenced and highly to be esteemed. But many, except they should be honoured for their ignorance, superstition, frowardness, maliciousness, waywardness, covetousness, drunkenness, licentiousness, and self-will, there is nothing else to be found in them, to be learned of them, to be gathered from them. By these foul enormities they bring themselves into contempt, and bring shame and reproach upon their own heads, so that no man defameth and dishonoureth them so much as themselves. Surely, if young men misbehave and misgovern themselves, they are not to be excused, but to be reproved, because they ought to order their lives aright, and remember their Creator in the days of their youth, and not deserve to be evil spoken or reported of; but old folks are doubly worthy of the shame that men do them, if they be not honoured for their virtues. They should learn by their long life and old age to grow in the knowledge of God and His Son Jesus Christ, to hate sin, to delight in righteousness, and daily to die unto the world. (W. Attersoll.)
The theological use of old age
One of the uses of the aged is to keep our theology sweet. I should be very much afraid for evangelical doctrine if there were none but young men in the Church. Youth loves to speculate. Old age loves to rest in ascertained realities. Youth is destructive. You have seen a boy when he has got a gun. He goes popping at everything–sparrows, cats, barn doors. He can hardly resist levelling even at his own father. So, when a young man becomes conscious of the possession of reason, he is for exercising it upon everything. Nothing is so sacred as to be beyond the reach of this destructive weapon, and truths are often in danger of being swept away along with the falsities. But, on the other hand, old age is proverbially conservative, and so the needful counteractive is supplied. A man may have gone very wide in his young days, but, as a rule, he comes round again to the old starting point–comes home to the old centre when he is verging upon threescore years and ten. A soul that is consciously on the brink of eternity cannot do with the shallow fallacies that once passed muster as excellent substitutes for the old faith. It finds that, after all, the old gospel is the thing it wants. The late learned Dr. Duncan said to a student, I do not forbid you to speculate. I like speculation. I have speculated a great deal during my life, but now that I am turning an old man, I am in love with the facts. Then he added in a quasi-humorous tone, Now that Im an auld man, I have just come back to the theology of the old wives and the bairns. I like that. This is a useful element in the Church. Thank God for the aged and for their tenacious grasp of the essential verities of the gospel. (J. Halsey.)
If age be blended with naughtiness, the older the worse
An old river without water quencheth not our thirst. An old friend that hath lost his honesty is worse than an old picture that hath lost its colour. Old wine no man commends; when it is turned to vinegar, let them take it that like it. An old house is no safe harbour when it is ready to fall on the inhabiters head. An old man that hath lost his experience is like a boulter; much good flour hath gone through it, but there is nothing left in it but bran. (T. Adams.)
Temperate
The limit of law and reason
Notice the frequent occurrence of a single epithet which may almost be said to characterise Christian behaviour, as St. Paul, in his later days, came to conceive of it. The repetition of the word I mean is veiled from readers of the Authorised Version by variations in the rendering of it. In one form or another it really occurs in these verses four times. First, old men are to be temperate: that is its first occurrence. Then, elderly females are to teach the young wives to be sober, another use of the same word. Next, the younger women are to be discreet, the same word. Finally, it is the solitary requirement for young men that they be sober minded, where once more the same word is retained. What is this moral quality which Paul felt it to be so necessary to enforce upon every age and on both sexes? It denotes that moral health which results from a complete mastery over the passions and desires, so that, in Archbishop Trenchs words, they receive no further allowance than that which the law and the right reason admit and approve. Self-control would probably come as near the idea as any single word we can employ. But it includes such moral sanity or wisdom of character as is only to be attained through the habitual control of the reason over loose, illicit, or excessive desires of every kind. It is by no means to be wondered at that St. Paul should have laid much emphasis on this virtue. Heathen society in its later periods was remarkable for the weakening of self-control. Self-indulgence became at once its danger and its disgrace. When religion came to be thoroughly divorced from ethics, no curb remained strong enough to restrain the bulk of men either from angry passion or from sensual gratification. Against this tendency of the later classical period philosophers and moralists were never weary of inveighing. The very word which St. Paul here uses was with them the technical name for a cardinal virtue, the praises of which, as the fairest of the gifts of the gods, they were always sounding. But the foolish excess which heathen religion had failed to check defied heathen philosophy too. The time had come for Christianity to try its hand. The task was a hard one. I have no doubt Paul beheld with anxiety the growing inroads which, before his death, the loose and reckless habits of his age had begun to make even upon those little sheltered companies that had sought a new refuge beneath the Cross. In these latest writings he reiterates the warning to be sober minded with no less urgency than Plato or Aristotle. We may well thank God that he based the admonition on more prevailing pleas. It took a long time for Christianity to lay the foundations of a manlier and purer society; but it did so in the end. The old civilisation was past remedy and perished. Into the new, which should take its place, the gospel inspired a nobler temper. The restored authority of Divine law and the awful sense of the evil of sin, which were the Churchs inheritance from Judaism, the value of personal purity which it learned at the Cross, the new conception of sanctity which Christ created, the hopes and dreads of the hereafter: these things trained our modern nations in their youth to a reverential sobriety of character, an awe for what is holy, and a temperate enjoyment of sensual delights, such as had utterly disappeared from the Greco-Roman world. It is for us to take heed, lest, amid the growth of wealth, the cheapening of luxuries, and the revolt against restraining authority which distinguish our own age, we should forfeit, before we are aware of it, some of that chastened decorous simplicity and manly self-control which lies so near the base of a noble Christian character, and which has been one of the gospels choicest gifts to human society. (J. O. Dykes, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. That the aged men be sober] It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense.
For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit. “A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That the aged men be sober: by the word seems here to be signified elders in age; he would have Timothy preach that these should be , sober, both as to body and mind: we met with the word before, 1Ti 3:2,11.
Grave; of a modest, composed behaviour, not light and airy.
Temperate; that is, able to govern their passions and inclinations.
Sound in faith; we have met with the phrase before, Tit 1:13; see the notes; neither rotten through error, nor sick through fluctuation or scepticism.
In charity, that is, love.
In patience; a patient bearing of evils.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. soberTranslated”vigilant,” as sober men alone can be (1Ti3:2). But “sober” here answers to “not given towine,” Tit 2:3; Tit 1:7.
grave“dignified”;behaving with reverent propriety.
temperate“self-restrained”;”discreet” [ALFORD],(Tit 1:8; 1Ti 2:9).
faith . . . charity[love] . . . patiencecombined in 1Ti6:11. “Faith, hope, charity” (1Co13:13). “Patience,” Greek, “enduringperseverance,” is the attendant on, and is supported by, “hope”(1Co 13:7; 1Th 1:3).It is the grace which especially becomes old men, being thefruit of ripened experience derived from trials overcome (Ro5:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That the aged men be sober,…. Or “vigilant”, and watchful over themselves, their conduct and conversation, lest being evil, it should be drawn into an example by younger persons: this is to be understood not of men in office, of presbyters or elders; for their characters are described in the preceding chapter; but of men in years, of ancient men, that are professors of religion, and members of churches: who should also be
grave; in their behaviour, speech, and dress; levity of conversation, frothy language, and airy dress, are very unbecoming aged persons: and who ought to be
temperate; in eating and drinking, especially the latter, to which old age is most addicted, and care should be taken that they be not over charged with it, and that day overtake them unawares, since they are upon the brink and borders of eternity: the word is rendered “discreet” in Tit 2:5 and sober in 1Ti 3:2 and both are characters suitable to men in years.
Sound in faith, in charity, in patience; though they may be unhealthful in their bodies, and become decrepit through age, they should be sound in their minds; in the doctrine of faith, lest they should lead others into error; and their faith in Christ should appear to be right and genuine; and their love to God, to Christ, and to his people, should be real and sincere, and be taken off from the things of the world, of time and sense; an affection for which is an evil that frequently cleaves to old age: and patience should have its perfect work; not only to bear the infirmities of body, brought on by age; but whatsoever sufferings they may be called unto for the sake of Christ and his Gospel, in their last day; and to run out the race that is set before them.
Fuente: John Gill’s Exposition of the Entire Bible
Aged men (). See Phm 1:9 for this word. For discussion of family life see also Col 3:18; Eph 5:22; 1Tim 5:1-6. For the adjectives here see 1Tim 3:2; 1Tim 3:8; for the substantives see 1Ti 6:11.
Fuente: Robertson’s Word Pictures in the New Testament
Aged men [] . Only here, Luk 1:18; Phl 1:9. To be understood of natural age, not of ecclesiastical position. Note that 1 Timothy 3, in treating of church officers, deals only with Bishops and Deacons. Nothing is said of Presbyters until chapter verse, where Timothy’s relations to individual members of the church are prescribed. These church members are classified in this and the following verses as old men, old women, younger men, servants. In LXX presbuthv is occasionally interchanged with presbeuthv ambassador. See 2Ch 32:31; 1 Macc. 13 : 21; 14 : 21, 22; 2 Macc. 11 34.
Fuente: Vincent’s Word Studies in the New Testament
1) “That the aged men be:” (presbutas) “That aged or mature men”
a) “Sober” – (nepalious), 1Th 5:6; 1Th 5:8; 1Pe 1:13; 1Pe 4:7; 1Pe 5:8.
b) “Grave” – Oinai semnous) “To be grave, -serious minded.”
c) “Temperate–(sophronas) “Sensible in judgement.”
d) “Sound in faith, in charity, in patience.” (hugiainontos te pistei, te agape, te hupomone) “Being healthy in the faith, in genuine love, in endurance or perseverance.” Titus was to teach the aged men to act like mature men in the system of the teachings of Christ, 1Co 15:58; Gal 6:9.
Fuente: Garner-Howes Baptist Commentary
2. That aged men be sober He begins with particular duties, that the discourse may be better adapted to the instruction of the people. And he does so, not only that he may accommodate himself to their capacity, but that he may press every one more closely; for a general doctrine produces a less powerful impression; but when by holding out a few cases, he has instructed every person about his duty, there is no one who may not easily conclude, that the Lord has sufficiently instructed him as to the work in which he ought to be employed. We must not therefore, look for a regular method here; for Paul’s design was only to state briefly what were the subjects concerning which godly teachers ought to speak, and not to undertake to treat largely of those subjects.
“
Aged men” are mentioned by him in the first place. He wishes them to be “sober,” because excessive drinking is a vice too common among the old. Gravity, which he next mentions, is procured by well-regulated morals. Nothing is more shameful than for an old man to indulge in youthful wantonness, and, by his countenance, to strengthen the impudence of the young. In the life of old men, therefore, let there be displayed σεμνότης “a becoming gravity,” which shall constrain the young to modesty. This will be followed chiefly by temperance, which he immediately adds.
Sound in faith I do not know whether the word “sound” or “healthy” contains an indirect allusion to the various diseases of old men, with which he contrasts this health of the soul; at least, I think so, though I do not affirm it. With good reason does he include in these three parts — faith, love, patience — the sum of Christian perfection. By faith we worship God; for neither calling upon him, nor any exercises of godliness, can be separated from it. Love extends to all the commandments of the second table. Next follows patience as the seasoning of “faith” and “love;” for without “patience” faith would not long endure, and many occurrences are taking place every day — instances of unhandsome conduct or evil temper, which irritate us so much that we should not only be languid, but almost dead, to the duties of love towards our neighbor, if the same “patience” did not support us.
Fuente: Calvin’s Complete Commentary
(2) That the aged men.Not presbyters, or elders, in an official sense, but simply the old men in the congregations.
Be sober.In a more extended sense than the bare literal meaning of the word would give. Let the elder men be thoughtful, in contrast with the thoughtlessness of careless youth.
Grave.And quietly earnest, in contrast with all passion and undue excitability.
Temperate.Discreet, or self-restrained, would be a better rendering for the Greek word.
Sound in faith, in charity, in patience.Here Paul the aged sums up for the aged men of Crete in these three words, so well known by all his devoted hearers then, by all the devout students of his theology in subsequent ages, the great principles out of which the true saint life springsfaith, love, patience. In the famous Pauline trilogy of virtues, in this place, patience takes the place of hope, because this brave patience, this enduring fortitude, especially becomes the old man waiting for death. In respect to these three they must be healthy, sound. The faith must not be adulterated with superstitionsthe love must be chivalrous, not sentimental. It must be no partisan feeling, but a tender affection, broad and inclusive, as was St. Pauls and his Master Christs. The patience must be no mere tame acquiescence in what seems to be the inevitable, but must be brave, enduring, sufferingif suffering comesfor the Lords sake with a smile on the lips. Not without reason, writes Calvin, does St. Paul include in these three the sum of Christian perfections. It is with faith that we worship Godno prayer, no work of piety, can be severed from faith. Love spreads its wings over all our duties to our neighbour; and patience must ever go hand in hand with both faith and love. Without patience could faith hardly endure; and the affronts and unkindnesses of the world would, without this high virtue of patience, soon deaden and even destroy love.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Sober The opposite of all extravagance of conduct or character.
Grave The opposite of all levity.
Temperate Implying self-mastery; the well-balanced control of all our appetites and passions. After these three adjectives of moral excellence, now follow three clauses of more strictly religious quality.
Sound Spiritually healthful. The three following nouns have each the Greek article: in the faith, the love, the patience, inspired, that is, by, and belonging to, the blessed Gospel.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That aged men be temperate, grave, sober-minded, sound in faith, in love, in patient endurance.’
The older men (greybeards) are to be temperate. The word nephalios literally meant sober as opposed to those who overindulged in wine, and then soberly behaved generally, that is behaving in moderation. The point is that when a man has reached a certain age he ought to have learned what are, and what are not, legitimate pleasures. They should have learned that the pleasures of self-indulgence cost far more than they are worth. Older men are to be grave (semnos). This is descriptive of the seriousness which comes with age, when a man recognises, the closer that he gets to eternity, the more he must live in the light of it. The idea is not for him to be a sombre killjoy, but simply a man who thinks before he acts, and is not frivolous about life. He must be sober-minded and masters of themselves (sophron). This describes the man whose mind has everything under control. He has learned wisdom over the years and has control over his passions and instincts. The overall idea of the three adjectives is that the older men should have lost the recklessness and thoughtlessness of youth. It is interesting that while younger men might have faith, hope and love, these greybeards have faith love and patient endurance. Like Paul in 2 Timothy they are waiting patiently for God to call them, rather than expecting His second coming in their lifetime.
So they should also be sound in faith, love and patient endurance. First they must be sound in faith. Their maturity should enable them to trust God fully the more they experience of Him. The closer they live to Christ and the more that they walk in his ways the greater their faith will grow. Secondly they must be sound in love. They must avoid being critical and faultfinding, but have compassion and concern for one another and for younger members, increasing in tolerance and sympathy and seeking to bear the burdens of others, so fulfilling the law of Christ (Gal 6:1-2). Thirdly they must be sound in patient endurance thereby giving strength to, and being an example to, younger Christians who see their constancy, and meanwhile themselves growing ever closer to the Lord (compare Rom 5:1-5).
Fuente: Commentary Series on the Bible by Peter Pett
Tit 2:2. Sober, Or, Prudent.
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 2:2 . The members of the family are distinguished according to age and sex. First, we have , which is not equivalent to , the official name, but denotes age simply: senes aetate; Phm 1:9 ; Luk 1:18 .
] The accusative does not depend on a word understood such as , but is an object accusative to the verb preceding : “viz. that the old men be .”
] see 1Ti 3:2 .
] see 1Ti 2:2 .
] Tit 1:8 ; 1Ti 3:2 .
, , ] On the use of the dative here, for which in Tit 1:13 there stands the preposition , see Winer, p. 204 [E. T. p. 272]; it is to be explained as equivalent to “in respect of, in regard to.”
To and , the cardinal virtues of the Christian life, (quasi utriusque condimentum, Calvin) is added, the stedfastness which no sufferings can shake. All three conceptions are found together also in 1Th 1:3 ( ); . and in 2Th 1:4 ; . ., 2Th 3:5 ; comp. also 1Ti 6:11 ; 2Ti 3:10 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
Ver. 2. That the old men be sober, &c. ] Not as it is said of the Flemings, that quo magis senescunt eo magis stultescunt, the elder the more foolish. (Erasm. in Moriae Encom.) Solomon and Asa were so. And the heathen sages wisely warn us, that old age is to be feared, as that which comes not alone, but brings with it many diseases both of body and mind. Saepe fit ut Satan, quem iuvenero capere non potuit, annosum fallat et capiat, said Bucholcerus. Many that have held out well in youth, have failed and been shamefully foiled in old age.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Tit 2:2 . The heads of moral instruction which begin here are more unmistakably intended for the laity than are the similar passages in Tim . That it should devolve on the apostle’s legate to give popular moral instruction is perhaps another indication of the less-developed state of the Church in Crete than in Ephesus and its neighbourhood.
: senes ; sc. (Tit 2:6 ).
: sober, sobrii; temperate (R.V.) in respect of their use of strong drink. Chrys. explains it to be vigilant , as does the Syriac, and A.V. m.; but the homely warning seems more appropriate. See note on 1Ti 3:2 .
: see note on 1Ti 3:8 .
: see notes on 1Ti 2:9 ; 1Ti 3:2 . For followed by dat. see Tit 1:13 . , , are constantly grouped together (See on 1Ti 6:11 ); and this suggests that here is subjective, not objective, as in the similar phrase Tit 1:13 . See note on 1Ti 1:10 .
Fuente: The Expositors Greek Testament by Robertson
That = (Erhort) that. Figure of speech Ellipsis (of Repetition). App-6.
aged men. Greek. presbutes. Elsewhere, Luk 1:18, Phm. Tit 1:9.
sober. Greek. nephalios. Elsewhere, 1Ti 3:2, 1Ti 3:11.
grave, Greek. semnos. Occurs: Php 1:4, Php 1:8. 1Ti 3:8, 1Ti 3:11. The noun in Tit 2:7, 1Ti 2:2; 1Ti 3:4,
temperate. Greek. sophron. See Tit 1:8.
faith = the faith. See App-150.
charity = the love, App-135.
patience = the patience. Greek. hupomone. Occurs about thirty times, first in Luk 8:15.
Fuente: Companion Bible Notes, Appendices and Graphics
Tit 2:2. , aged men) Supply exhort from Tit 2:6.-, watchful) in feeling.-, grave) in actions.-, sober) in their mode of living.- , in patience) A virtue chiefly becoming old men.
Fuente: Gnomon of the New Testament
Tit 2:2
that aged men be temperate,-Not given to excess in anything. It is usually applied to drinking intoxicating spirits, and it is right to apply it there as well as to other things, but it means that we ought not to go to excess in anything. Why was this applicable to old men more than to others? Sometimes people give way to excesses in youth when the flesh is strong and its lusts almost uncontrollable, but after they grow older and the will power is stronger they learn selfcontrol. Later they pass into a second childhood, the will power fails, and they often fall into the same excesses they did in youth. The people of whom Paul was writing had in youth given way to excesses of all kinds. They were babes in Christ and needed admonishing on many points.
grave,-Reputable and serious demeanor, not given to levity or gay manners, but sober in speech, gesture, and dress.
sober-minded,-Refraining from everything that is harmful and injurious, and using that which will develop the faculties and members to the highest degree of activity and efficiency.
sound in faith,-Cheerful, contented trust in God should be cultivated-a confidence that God overrules all, and that all things work together for good, even to them that are called according to his purpose. (Rom 8:28.) A confidence that God still overrules all things to the good of those who love him should aid all Gods children to look with a cheerful, contented spirit upon the affairs of this world, and thus drive out all bitterness and anxiety about the misanthropic condition that often beclouds and embitters life.
in love,-Not bitter or vindictive. Christian love keeps the heart young and tender and sincere, and the aged illustrate its power through advancing in wisdom and kindness.
in patience:-They have to bear with many infirmities of the body with declining faculties; but cheerful patience must be more than a dull acquiescence with the inevitable; it must be cheerful acceptance of suffering that patience may have her perfect work in the closing days of life.
Fuente: Old and New Testaments Restoration Commentary
the: Lev 19:32, Job 12:12, Psa 92:14, Pro 16:31, Isa 65:20
sober: or, vigilant, 1Co 15:34, 1Th 5:6, 1Th 5:8, 1Ti 3:2, 1Ti 3:11, 1Pe 1:13, 1Pe 4:7, 1Pe 5:8,*Gr.
grave: Tit 2:7, 1Ti 3:4, 1Ti 3:8, 1Ti 3:11, Phi 4:8,*Gr.
temperate: Tit 1:8, Act 24:25, 1Co 9:25, Gal 5:23, 2Pe 1:6, Mar 5:15, Luk 8:35, Rom 12:3, 2Co 5:13, 1Pe 4:7,*Gr.
sound: Tit 1:13
in patience: 1Ti 1:5
Reciprocal: Gen 9:21 – and was Jos 7:19 – My son Act 26:20 – and do 1Co 9:21 – not 2Co 13:5 – in the faith Gal 5:22 – love 1Ti 6:3 – to wholesome Tit 2:4 – sober Tit 2:5 – discreet Tit 2:6 – sober minded
Fuente: The Treasury of Scripture Knowledge
Tit 2:2. The apostle then specifies what will constitute sound doctrine. The items are appropriate for the persons in the various age groups and other places in the walks of life. The aged or elderly men were to “act their age” by being sober or watchful, grave or sober-minded, temperate or self-controlled. sound in the faith means to be true to the word of God which is the basis of faith (Rom 10:17). In charity requires them to be interested in the welfare of others. Patience means for them to be constant in their devotion to the Lord, enduring whatever it brings without complaining.
Fuente: Combined Bible Commentary
Tit 2:2. Sober is best taken literally; parallel to not given to much wine in Tit 2:3. Drunkenness was a Cretan failing, and the old were especially liable to it
Grave, reverend or worshipful (Wordsworth), misrendered honest in Php 4:8.
Temperate, same word as sober of Tit 1:8, indicates wise self-control. The next words apply the idea of moral sanity and holiness to the three cardinal Christian graces; only for hope is here put that brave endurance to the end under trial which is the practical fruit of hope, and appropriate in aged disciples.
Fuente: A Popular Commentary on the New Testament
By aged men, we may understand all ancient men in general, and church-officers in particular, in whom our apostle requires and calls for gravity and sobriety in behaviour, temperance in all things, that they be sound in faith, sincere in charity, and constant in patience.
Where note, That our apostle exempted none from the instructions, admonitions, and exhortations of the ministers of God. God’s school is as well for the aged as the young, not only for initiating youth, but also for the edifying the aged, and building them up in their most holy faith: the aged have but a little time to be in the world, their nature declines, their days are almost ended, they must therefore labour to recompense a decay of nature with increase of grace, the weakness of body with the strength of faith: Let the aged men be sound in faith.
Note farther, that sobriety, gravity, temperance, soundness in the faith, eminent charity, and exemplary patience, are the great ornaments of persons in their old age.
Fuente: Expository Notes with Practical Observations on the New Testament
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
Sound doctrine has the thought of whole or wholesome as well as sound. This is doctrine that will bring wholesomeness to the saints, wholeness of life to those that profess Christ as the difference in their life.
I am told that Philo used this term of men over sixty, however today the man of sixty isn’t equal to the man of sixty of Philo’s day. Sixty back then was quite old and fairly rare. I’d guess in 2004 we are talking men in their 75-80 range of years. Some sixty year olds today are not even all that mature.
Aged men would relate to the older men, those mature in years and lifestyle. Indeed, the old seems to be part of the word. It is of interest that this term is somewhat related to the term translated “elder” earlier in our study “presbuteros” – this term is “presbutes.” Both terms carry the thought of old or aged. Thus we might apply this to the office of elder, one that is aged or old. This is not popular in our society these days. The elders need to be young whipper snappers that will set the church on edge.
To be “sober” was to be temperate or not using alcohol to excess. It also relates to being vigilant. This makes sense in that the one drinking alcohol is not vigilant in his manner of life or his ability to function properly.
“Grave” is to be honored for your integrity, honorable in all ways of life. Again, this is not necessarily a characteristic of many of our younger men today. It ought to be, but many are far from honorable in all their ways. With the aged, you will find most have found that integrity has meaning and that they have allowed it to become a part of their life. These are qualities to look for in all your old men, but especially in your elders.
This seems to picture one that has some dignity, not something that he puts on but his way of life, he is above the “roust about” ways of the younger, he is more serious in demeanor and in thought life. He is a man that gives himself over to important matters rather than wasting time on meager items of life. He should be one that arouses respect in his younger acquaintances.
At the same time these are qualities that you should be teaching your young men – the future leaders of your church. In fact begin in the Sunday school because they are your future younger men.
“Temperate” would give the thought that one is in control of his life, he is controlling all things so that his life appears to be calm and temperate. It is controlling all of one’s senses to give a good, rounded controlled life.
The word “sound” is a verb. It is “being sound” or to “be in good health” – being sound in the faith. The aged men are to be continuing on in the faith in a manner to assure good spiritual health. This most likely won’t allow for a man that is drinking or allowing sin to creep in every day or two, this is a man that practices allowing the Spirit to control his life all the time so that he is in good spiritual health.
He is also practicing charity or love as well as patience all the time so that he is in good spiritual health. He is one that walks with God and shows forth the love of God to those he encounters.
“speak things which become sound doctrine:”
SOME POSSIBLE MEANINGS:
a. Teach things that will become sound doctrine in their minds.
b. Speak and live the way you should in light of sound doctrine.
c. Speak and live to bring about sound doctrine in the lives of others.
In the context, it is clear that Paul wants what is spoken to bring about proper living in the lives of the people mentioned. Thus, a and c relate well. Actually both principles are valid teachers. The teacher that lives what he is teaching will find that his students learn much quicker. The specific of the text probably is in the teaching things that will bring about sound doctrine in the students lives.
Now, just why does Paul single out aged men to pick on? First of all the aged or elder men in the Jewish faith and life were the ones that everyone looked up to for wisdom and guidance. They were the roll models of their day, if you will.
Paul was not picking on the old men, but was telling Titus where to start in his setting right of things. The people would look up to the elders of their community and if they saw change, then all would feel that the change was right and proper. Paul was setting forth good strategy for the young preacher Titus.
Indeed, Paul was setting a good plan for church planting in our own day to a point. President Clinton is a prime modern day example of what a roll model should not be. He was doing his own thing – wearing what he wanted – acting like he wanted – not attempting to be the right and proper person he should have been as the leader of one of the most powerful nations in the world.
People look to his office for guidance in living, and just what has he been teaching those people. That it’s okay to look like a slob most of the time – that it is okay to lie – that it is okay to go back on your word – that being immoral is okay.
Paul knew that these people needed some drastic living changes, so began to work on them through Titus almost immediately. Again, we have a principle for church planting. Lead the people to the Lord – don’t condemn them for their life style – but begin helping them to change their life style. Notice should be made that the attempt to change their life style is via the teaching of the Bible unto sound doctrine. As they see sound doctrine, they will begin to conform to it.
Years ago in the hippie era two hippies were led to the Lord through the ministry of an independent Baptist church in Denver. The men came to church two Sundays before the church folk ran them off by telling them they were scrounge and that they needed to clean up their act. Yes, they looked like the bums of skid row, but they did not know their changed lives, indicated a need for changed outward appearance. They needed to be taught unto sound doctrine.
Now, Paul moves on to the aged women. You know this really hurts, he is telling people in my age group what they are supposed to be like and I’m not sure we are – that means we need to change to come into compliance.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:2 {2} That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
(2) What are the principal virtues for old and young, both men and women: and how they ought to be stirred up to do them continually.
Fuente: Geneva Bible Notes
Older men 2:2
Titus was to remind older men to be temperate (Gr. nephalious; sober, vigilant, clear-headed; 1Ti 3:2), dignified (Gr. semnous; worthy of respect, serious-minded rather than clowns), and sensible (Gr. sophronas; self-controlled; 1Ti 3:2; Tit 1:8; Tit 2:5). These characteristics are all marks of maturity (cf. 1Co 13:13; 1Th 1:3). They should also be godly. This means being sound in faith (Gr. hygiainontas te pistei; trust in God rather than correct in doctrine here), love (Gr. agape; concern for other people), and perseverance (Gr. hypomone; patiently enduring in view of their hope as believers).
"A seriousness of purpose particularly suits the dignity of seniors, yet gravity must never be confused with gloominess." [Note: Donald Guthrie, The Pastoral Epistles: An Introduction and Commentary, p. 191.]
". . . the years ought to bring, not an increasing intolerance, but an increasing tolerance and sympathy for the views and with the mistakes of others." [Note: Barclay, p. 283.]