Exegetical and Hermeneutical Commentary of Titus 2:8
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.
8. sound speech ] For the ‘Pastoral’ word ‘sound’ cf. 1Ti 1:10; 1Ti 6:3 ; 1Ti 1:13. From the union in this counsel of ‘speech’ and ‘doctrine’ we must understand ‘sound speech’ to be part of the public teaching function of Titus. ‘That cannot be condemned,’ Vulg. ‘irreprehensibile’; cf. 1Ti 6:14 for the similar formation and sense ‘that cannot be laid hold of.’
may be ashamed ] The active is ‘to shame,’ 1Co 4:14 (present). Cf. the subst. ‘to your shame,’ 1Co 6:5. The middle pres. and imperf. with 2 fut. pass, are ‘to shame myself at,’ ‘to take shame at’; Luk 18:4, ‘regard not man;’ Heb 12:9, ‘gave them reverence’; Mat 21:37, ‘they will reverence my son.’ The 2 aor. pass., which occurs here and 2Th 3:14 without an object, should be classed with these, rather than be regarded (as by Bp Ellicott) as a passive ‘be shamed.’ His quotation from Psa 35:26 is quite inconclusive; for the aor. pass, of the verb, with which our tense is there coupled, has clearly a middle sense in 1Jn 2:28, where Bp Westcott renders ‘that we may not shrink with shame.’ Be ashamed is therefore correct, as A.V. and R.V.
having no evil thing to say of you ] i.e. ‘since he has, and finds that he has.’ The reading ‘us’ for ‘you’ should be adopted with the best mss. St Paul identifies himself with Titus and all Church teachers and workers. So St John with his ‘children’ 1Jn 2:1, ‘we have an advocate’; 1Jn 2:28, ‘that we may have boldness.’ The word for ‘evil’ is not common in N.T.; twice in St John’s Gospel, R.V. ‘doeth ill,’ ‘they that have done ill’; twice in St Paul besides, R.V. ‘good or bad’; once in St James, R.V. ‘confusion and every vile deed.’ ‘Worthlessness is the central notion,’ Trench, N.T. Syn. 84, ‘nequam,’ ‘naughty,’ originally ‘light’ and ‘slight.’ Contrasted is the ‘positively evil’ or ‘mischief working,’ ‘deliver us from the evil,’ Mat 6:13. The point of the word is here then ‘he should have nothing mean, contemptible, good for nothing, to taunt us with.’ The ‘good’ above and the ‘evil’ here find (as does the thought) apt illustration in Shakespeare’s
‘So shines a good deed in a naughty world.’
Fuente: The Cambridge Bible for Schools and Colleges
Sound speech – Notes, 1Ti 1:10. He was to use language that would be spiritually healthful ( hugie); that is, true, pure, uncorrupted. – This word, and its correlatives, is used in this sense, in the New Testament, only by the apostle Paul. It is commonly applied to the body, meaning that which is healthful, or whole; see Luk 5:31; Luk 6:10; Luk 7:10; Luk 15:27; Mat 12:13; Mat 15:31; Mar 3:5; Mar 5:34; Joh 5:4, Joh 5:6,Joh 5:9, Joh 5:11, Joh 5:14-15; Joh 7:23; Act 4:10; 3Jo 1:2. For Pauls use of the word see 1Ti 1:10; 1Ti 6:3; 2Ti 1:13;2Ti 4:3; Tit 1:9, Tit 1:13; Tit 2:1-2, Tit 2:8. It does not elsewhere occur.
That cannot be condemned – Such as cannot be shown to be weak, or unsound; such that no one could find fault with it, or such as an adversary could not take hold of and blame. This direction would imply purity and seriousness of language, solidity of argument, and truth in the doctrines which he maintained.
That he that is of the contrary part may be ashamed … – Ashamed that he has opposed such views.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Sound speech] . Sound or healing doctrine. Human nature is in a state of disease; and the doctrine of the Gospel is calculated to remove the disease, and restore all to perfect health and soundness. All false doctrines leave men under the influence of this spiritual disease; the unadulterated doctrine of the Gospel alone can heal men.
He that is of the contrary part] Whether this may refer to the Judaizing teachers in general, or to some one who might, by his false doctrine, have been disturbing the peace of the Churches in Crete, we cannot tell.
Having no evil thing to say of you.] Against a person who is sound in his doctrine, and holy in his life, no evil can be justly alleged. He who reports evil of such a person must be confounded when brought to the test. Instead of , of YOU, , of US, is the reading of CDEFG, and about forty others; with both the Syriac, all the Arabic, Slavonic, Vulgate, Itala, and several of the primitive fathers. This reading makes a better sense, and is undoubtedly genuine.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Sound speech, that cannot be condemned: Paul (as yet) seemeth to be directing Titus as a minister, and the rest of the ministers in Crete, how to behave themselves in the ministry, for the last word being plural, you, signifieth either the ministry, or else is put for thee; he would have Titus not only preach sound doctrine, not corrupt, and do it gravely, but also preach profitable doctrine, tending to make the souls of others sound and healthy; unless perhaps by be here meant his style and phrase, which he would have such as none could justly condemn. What was said of Caesars wife, that she ought not only to be chaste, but so to behave herself as not to be suspected otherwise, is applicable to ministers; their doctrine, and phrase used in their ministry, ought not only to be sound and grave, but such as none should judge or censure for other.
That he that is of the contrary part may be ashamed; that the adversaries of the truth may be ashamed of their aspersing them or it.
Having no evil thing to say of you; and may have no evil thing to charge them with.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. speechdiscourse in publicand private ministrations.
he that is of the contrarypartthe adversary (Tit 1:9;2Ti 2:25), whether he be heathenor Jew.
may be ashamedput toconfusion by the power of truth and innocence (compare Tit 2:5;Tit 2:10; 1Ti 5:14;1Ti 6:1).
no evil thingin ouracts, or demeanor.
of youSo one of theoldest manuscripts. Other very old manuscripts read, “of US,”Christians.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Sound speech that cannot be condemned,…. In the public ministry, the wholesome words of our Lord Jesus should be used, and the doctrines of the Gospel be expressed, as near as can be, in the words which the Holy Ghost teacheth, and not in the enticing words of man’s wisdom; such speech or language should be chosen, that is plain, easy, and acceptable, and conveys just ideas of things; and which being agreeable to the Scriptures of truth, and the analogy of faith, cannot be justly found fault with: or this may refer to private conversation, in which no rotten speech, or corrupt communication should proceed out of the mouth; nothing but what is pure, sound, graceful, and edifying; no filthiness, nor foolish talking and jesting, which are not convenient, and are rightly condemned.
That he that is of the contrary part may be ashamed: that is, that he who is on the other side of the question, who opposes the truths of the Gospel, and is an adversary to them; whether he be an Heathen philosopher, or a Jewish Rabbi, or a judaizing teacher, or an heretical man, under the Christian name, may be put to shame and confusion; partly on account of that uncorruptness in doctrine and conversation, which he observes in the true and faithful ministers of the word, and is wanting in himself; and so being convinced, may be converted and brought to repentance, and to the acknowledgment of the truth; and partly on the account of the false charges and accusations brought by him against such:
having no evil thing to say of you; whether with respect to doctrine or practice. The Vulgate Latin version, and all the Oriental versions, read “us”, instead of “you”. The whole body is reproached for the sake of one or more.
Fuente: John Gill’s Exposition of the Entire Bible
Sound (, Attic usually in accusative singular), elsewhere in Pastorals participle (verse 1).
That cannot be condemned (). Only N.T. example (verbal, privative and ) and in IV Macc. 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus.
He that is of the contrary part ( ). “The one on the opposite side” (your opponent). Cf. verse Titus 2:9; 1Tim 5:14.
May be ashamed ( ). Final clause with and second aorist passive subjunctive of , to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2Thess 3:14; 1Cor 4:14. This sense in the papyri.
Evil (). Old word, easy (easy morals), worthless; bad, as in 2Co 5:10.
Fuente: Robertson’s Word Pictures in the New Testament
Sound speech [ ] . Ugihv sound, only here in Pastorals. The usual form is the participle, as uJgiainontwn logwn, 2Ti 1:13; uJgiainousi logoiv, 1Ti 6:3.
That cannot, be condemned [] . N. T. o. o Class. See 2 Macc. 4 47.
He that is of the contrary part [ ] . The phrase N. T. o. See Mr 14:39. The heathen opposer is meant. Comp. blasphemed, verse 5, and 1Ti 6:1. Enantiov contrary, in Paul only 1Th 2:15.
May be ashamed [] . Only here in Pastorals. In Paul, 1Co 4:14; 2Th 3:14, see notes on both, and on Mt 21:37.
Evil thing [] . Only here in Pastorals. In Paul, Rom 9:11; 2Co 5:10. See on Joh 3:20.
Fuente: Vincent’s Word Studies in the New Testament
1) “Sound speech, that cannot be condemned.” (Logon hugie akatagnoston) “Healthy speech, irreprehensible, that can not be scorned or condemned.” 1Ti 6:3. Words fitly spoken are desirable, Pro 25:11.
2) “That he that is of the contrary part may be ashamed.” (hina ho eks enantias entrape) “In order that the one (men) to the contrary (not using healthy speech) may be put to shame.”
3) “Having no evil thing to say of you.” (medan echon legein peri hemon phaulon) “Not one thing foul having or holding to charge against you.” Profanity, vulgarity, obscenity, and blasphemy are sins of the heart, mind, and tongue of the old nature and should be pruned from the lives of all Christians. Such language bespeaks an unhealthy soul. Good, clean speech reflects an healthy soul, Col 4:6. To have one’s speech always seasoned with salt means to speak respectful words.
WORDS
Kind words do not cost much. They never blister the tongue or lips. Though they do not cost much, they accomplish much. They make other people good-natured. They also produce their own image in other men’s souls, and a beautiful image it is.
Pascal
WORDS
Words that are softly spoken, Can build a world of charm. Words of tender passion, Can rescue a soul from harm.
Words of wondrous beauty, Like silver imbedded in gold, Can Iift the brokenhearted To heavenly joys untold.
Words of love and comfort, Can calm a stormy sea. Words of courage and wisdom, Bring wonderful peace to me.
Words of hope like sunshine Fill the heart and soul. Wonderful words – how precious, Are worth a future of gold.
– Claude Cox
Fuente: Garner-Howes Baptist Commentary
8. Sound speech, unblamable (245) “Sound speech” relates (in my opinion) to ordinary life and familiar conversation; for it would be absurd to interpret it as relating to public instruction, since he only wishes that Titus, both in his actions and in his words, shall lead a life that agrees with his preaching. He therefore enjoins that his words shall be pure and free from all corruption.
Unblamable may apply either to the words or the person of Titus. I prefer the latter view, that the other nouns in the accusative case (which the Greek syntax easily allows) may depend upon it in this sense — “that thou mayest shew thyself unblamable in gravity, in integrity, and in sound words.”
That the adversary may be ashamed. Although a Christian man ought to look at other objects, yet this must not be neglected, to shut the mouth of wicked men, as we are everywhere taught that we should give no occasion for slander. Everything that they can seize on as improper in our conduct is maliciously turned against Christ and his doctrine. The consequence is, that, through our fault, the sacred name of God is exposed to insult. Accordingly, the more we perceive that we are keenly observed by enemies, let us be the more attentive to guard against their calumnies, and thus let their malignity strengthen in us the desire of doing well.
(245) “ Irreprehensible, ou qu’on ne puisse condemner.” — “Unblamable, or that cannot be condemned.”
Fuente: Calvin’s Complete Commentary
(8) Sound speech, that cannot be condemned.The substance of Titus teaching, whether in the more private intercourse with individuals or in his preaching in the Christian gatherings, must be healthy, practical, manly, in contrast to the sickly, morbid, fanciful instruction the false teachers of Crete were in the habit of giving. His words, too, must be well weighed and thoughtful, as well as earnest and impassioned; they must be such as would expose him neither to contempt nor to the charge of presumption. Between the lines of the exhortation of the 7th and 8th verses we can read the anxiety of the Apostle that his representative in Crete should take all possible care that the matter of his teaching and preaching was studied and prepared with all the attention and thought so important a duty demanded. He should remember, too, that the words as well as the works of the Christian teacher will be subject to a sharp and often hostile criticism. These warnings and reminders of St. Paul, it should be borne in mind, belong to all ages of the faith.
That he that is of the contrary part may be ashamed, having no evil thing to say of you.The older authorities, with one exception, read of us, instead of of you. If Titus fairly carries out the exhortation of the last two verses, then the enemy, either the false teacher or the Pagan opponent of Christianity, confounded by the pure, self-sacrificing, earnest life, overcome by the well-weighed, thoughtful utterance of great truths, by the impassioned exhortation to men and women to lead noble, honest lives, will surely be ashamed of his bitter opposition, when he finds neither in the life nor in the teaching anything which he can fairly criticise as bad. As the better supported reading, of us, associates St. Paul and others with Titus, the evil thing which might have been said of Titus in reality would be spoken against St. Paul and the elder Apostles.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Sound speech Both in the pulpit and in daily converse with men.
Cannot be condemned That defies the censure of the most adverse listener.
Contrary part The gainsayers of Tit 1:9, who are Titus’ immediate rivals and opposers.
No evil thing There is an immense conquering power in this negative innocence, that allows no hold to the slanderer.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Ver. 8. May be ashamed, having, &c. ] Oh, it is a brave thing to stop an open mouth, to throttle envy, to cut off all occasion of evil speaking.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Tit 2:8 . : to which no exception can be taken . See Deissmann, Bible Studies , Trans. p. 200. implies the conformity of the doctrine taught with the Church’s standard (see note on 1Ti 1:10 ), while has reference to the manner of its presentation to the hearer.
: The heathen opponent, official or unofficial, (1Ti 5:14 ), (2Ti 2:25 ), not the Devil himself (Chrys.).
: vercatur (Vulg.); but confundatur , as in 2Th 3:14 , would be a better rendering here. An antagonist who finds that he has no case “looks foolish,” as we say.
: usually applied to actions. See reff. The clause means having nothing evil to report concerning us : not, as the English versions, having no evil thing to say , which might be explained as, “being unable to abuse us”.
Fuente: The Expositors Greek Testament by Robertson
Sound. Greek. hugies. Occurs fourteen times, always “whole”, except here. Compare verses: Tit 2:1, Tit 2:2; Tit 1:9, Tit 1:13.
speech. App-121.
that . . . condemned. Greek. akatagnostos. Only here.
of. App-104.
contrary part. Greek. enantios. Occurs eight times, first in Mat 14:24.
ashamed. Greek. entrepo. See 2Th 3:14.
no. Greek. medeis.
evil. Greek. phaulos. Only here; Joh 3:20; Joh 5:29. Jam 3:16.
say. Greek. lego. Compare App-121.
of. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Tit 2:8. , may be confounded) The great force of truth and innocence.
Fuente: Gnomon of the New Testament
Tit 2:8
sound speech, that cannot be condemned;-In his teaching he was to use sound speech such as produced a good influence, conformable to the word of God.
that he that is of the contrary part may be ashamed,-That it may be so good in its influence that those who oppose may be ashamed of the opposition [when he finds neither in the life nor in the teaching that he can fairly criticize as hurtful to anyone].
having no evil thing to say of us.-[The of us associates Paul and others with Titus. The evil thing which might have been said against Titus in reality would be spoken against Paul and the other apostles, for they all taught the same thing. The teaching and life of Jesus are so pure and holy, so unselfish, and so full of goodness that no one can oppose or deny it. The pure life of the child of God will put to shame opposition to Christ.]
Exhort servants to be in subjection to their own masters,-Slavery of a bitter form existed at the time of Jesus and the apostles. While the fundamental principles of the teaching of Jesus Christ are contrary to the principles and practice of slavery, Jesus and the Holy Spirit did not propose to violently break existing relations or disrupt the institutions of earth. It sanctified and softened all relations of life and gradually corrected the evil through the Spirit of Christ. Slaves were held by virtue of the political governments. The Christian religion recognized both parties to the relation as Christians and brethren. It did not break the relationship, but put into action a spirit of love, gentleness, and fidelity that melted and brought about the destruction of the relation.
and to be well-pleasing to them in all things;-The servants were to be faithful and obedient, to seek fidelity of service to please them well [especially they should study to make their service acceptable to the master, avoiding a contrary spirit, or the disposition to set up their own will against the will of the master. It is obvious that all things is here limited to things not contrary to God’s law. According to the principle, We must obey God rather than men. (Act 5:29.)]
not gainsaying;-They should obey cheerfully, willingly, without sullenness; not thwarting or setting themselves against their masters plans, or desires, or orders.
Fuente: Old and New Testaments Restoration Commentary
Sound: Mar 12:17, Mar 12:28, Mar 12:32, Mar 12:34, 1Ti 6:3
that he: Neh 5:9, 1Ti 5:14, 1Pe 2:12, 1Pe 2:15, 1Pe 3:16
may: Isa 66:5, Luk 13:17, 2Th 3:14
having: Phi 2:14-16
Reciprocal: Neh 6:13 – that Job 11:3 – make thee Job 16:3 – what emboldeneth Psa 119:39 – Turn Pro 10:32 – know Dan 6:4 – but Mat 5:19 – do Mat 17:27 – lest Mat 18:7 – unto Mat 26:60 – found none Luk 4:22 – the gracious Act 26:25 – words Rom 2:24 – the name 1Th 2:10 – how 1Th 4:12 – ye may walk 1Ti 3:7 – lest 1Ti 6:1 – that the 2Ti 1:13 – the form Tit 1:9 – sound 2Pe 2:2 – pernicious ways
Fuente: The Treasury of Scripture Knowledge
Tit 2:8. Sound speech is that which will have a good effect on those who accept it. Cannot be condemned. Such speech may be opposed and misrepresented, but it cannot be shown to be wrong. The opposers will therefore be put to shame when they are unable to say anything (truthfully) against it.
Fuente: Combined Bible Commentary
Tit 2:8. The substance of public Christian teaching should be so plainly of a healthy moral tendency as not to lie open to the animadversion of the unbelievers. But by the true reading us for you at the close, Paul includes all Christians as affording no handle to the enemies of the faith, if they walk according to sound doctrine.
Tit 2:9 resumes the list of classes from Tit 2:6. Among the first converts were many bond-servants, for the Gospel was glad news to them; but they (like wives, Tit 2:5) were apt in the joy of new spiritual freedom to strain the bonds of civil duty. Paul bids them recommend Christianity by going beyond legal subjection, studying how to satisfy their lords. The negatives describe the two chief temptations of their condition.
Answering again is too narrow; not thwarting in any way.
Fuente: A Popular Commentary on the New Testament
Verse 8
Ashamed; confounded.