Exegetical and Hermeneutical Commentary of Titus 2:15
These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
15. These things speak, and exhort, and rebuke ] The three verbs rise as a climax, describing the degrees of earnestness and intensity to be put forth according to the occasion; ‘these things,’ all from Tit 2:1.
with all authority ] The word looks back to the ‘authority’ of St Paul’s own commission Tit 1:3, and implies its delegated fulness. So 1Ti 1:1, where see note.
Let no man despise thee ] ‘Do not thyself disesteem and cheapen thy authority.’ This is the exact force of the Greek verb used for ‘despise.’ Cf. ‘it is naught, it is naught, saith the buyer,’ Pro 20:14. ‘Believe,’ as we might say now, ‘in the grace of holy orders.’ ‘Believe there is something in the faithful pastors, the faithful priest’s, visit to the sick or whole, different from and beyond the faithful layman’s. Foster this belief for your people’s sake. Their faith in this matter will have much to do with their healing.’ Cf. Bridges, Christian Ministry, c. x, ‘Expect great things attempt great things. This expectation is the life of faith the vitality of the Ministry that which honours God, and is honoured by God.’
Fuente: The Cambridge Bible for Schools and Colleges
These things speak and exhort – Notes, 1Ti 6:2.
And rebuke with all authority – 1Ti 5:1, note, 20, note; 2Ti 4:2 note. The word authority here means command – epitage; 1Co 7:6, 1Co 7:25; 2Co 8:8; 1Ti 1:1; Tit 1:3. The sense here is, he was to do it decidedly, without ambiguity, without compromise, and without keeping anything back. He was to state these things not as being advice or counsel, but as the requirement of God.
Let no man despise thee – That is, conduct yourself, as you may easily do, so as to command universal respect as a minister of God; see the notes at 1Ti 4:12.
Fuente: Albert Barnes’ Notes on the Bible
Tit 2:15
These things speak, and exhort, and rebuke
The duties of the episcopal function
In all this Epistle it is evident that St.
Paul looks upon Titus as advanced to the dignity of a prime ruler of the Church, and intrusted with a large diocese.
I. The duties of his place. In a word, it is every bishops duty to teach and to govern; and his way to do it is, not to be despised.
1. The first branch of the great work incumbent upon a church ruler is to teach. It is a work of charity, and charity is the work of heaven, which is always laying itself out upon the needy and the impotent: nay, and it is a work of the highest and the noblest charity; for he that teacheth another gives an alms to his soul: he clothes the nakedness of his understanding, and relieves the wants of his impoverished reason. Now this teaching may be effected two ways:
(1) Immediately by himself. Change of condition changes not the abilities of nature, but makes them more illustrious in their exercise; and the episcopal dignity, added to a good preaching faculty, is like the erecting of a stately fountain upon a spring, which still, for all that, remains as much a spring as it was before, and flows as plentifully, only it flows with the circumstance of greater state and magnificence. But then, on the other hand, let me add also, that this is not so absolutely necessary as to be of the vital constitution of this function. He may teach his diocese, who ceases to be able to preach to it; for he may do it by appointing teachers, and by a vigilant exacting from them the care and the instruction of their respective flocks. He is the spiritual father of his diocese; and a father may see his children taught, though he himself does not turn schoolmaster.
(2) Mediately, by the subordinate ministration of others; in which, since the action of the instrumental agent is, upon all grounds of reason, to be ascribed to the principal, he who ordains and furnishes all his churches with able preachers is a universal teacher; he instructs where he cannot be present; he speaks in every mouth of his diocese, and every congregation of it every Sunday feels his influence, though it hears not his voice. That master deprives not his family of their food who orders a faithful steward to dispense it.
2. The second branch of his work is to rule. Rebuke with all authority.
(1) It implies exaction of duty from the persons placed under it: for it is both to be confessed and lamented that men are not so ready to offer it where it is not exacted.
(2) Government imports a protection and encouragement of the persons under it, in the discharge of their duty.
(3) Coercion and animadversion upon such as neglect their duty; without which all government is but toothless and precarious, and does not so much command as beg obedience.
II. The means assigned for the discharge of the duties mentioned. Let no man despise thee.
1. We will discourse of contempt, and the malign hostile influence it has upon government. As for the thing itself, every mans experience will inform him that there is no action in the behaviour of one man towards another, of which human nature is more impatient than of contempt, it being a thing made up of those two ingredients, an undervaluing of a man upon a belief of his utter uselessness and inability, and a spiteful endeavour to engage the rest of the world in the same belief and slight esteem of him. He that thinks a man to the ground will quickly endeavour to lay him there; for while he despises him, he arraigns and condemns him in his heart; and the after bitterness and cruelties of his practices are but the executioners of the sentence passed before upon him by his judgment. Contempt, like the planet Saturn, has first an ill aspect, and then a destroying influence. By all which, I suppose, it is sufficiently proved how noxious it must needs he to every governor; for, can a man respect the person whom he despises? And can there be obedience where there is not so much as respect?
2. Those just causes, that would render them, or indeed any other rulers, worthy to be despised:
(1) Ignorance. A blind man sitting in the chimney corner is pardonable enough, but sitting at the helm he is intolerable. If men will be ignorant and illiterate, let them be so in private, and to themselves, and not set their defects in a high place, to make them visible and conspicuous. If owls will not be hooted at, let them keep close within the tree, and not perch upon the upper boughs.
(2) Viciousness and ill morals. Virtue is that which must tip the preachers tongue and the rulers sceptre with authority: and therefore with what a controlling overpowering force did our Saviour tax the sins of the Jews, when He ushered in His rebukes of them with that high assertion of Himself, Who is there amongst you that convinces Me of sin?
(3) Fearfulness of, and mean compliances with, bold, popular offenders.
(4) A proneness to despise others. (R. South, D. D.)
Hints to ministers
The Christian teacher should always act with mildness, yet with firmness. There are gradations to be observed.
1. Instruction: these things speak.
2. Expostulation: exhort.
3. Reproof: Rebuke with authority. (F. Wagstaff.)
Teaching out of the Scriptures
These things, saith our apostle: for this purpose hath the Lord in great wisdom furnished the Scriptures to make the man of God able both to teach, instruct, and improve, so as he need go no further to seek for profitable things. Which teacheth such as will stand in Gods counsel, to fetch from hence all their doctrines, all their proofs, all their exhortations, and all their reproofs; for so shall they be just, so shall they be powerful to work a work of edification, and so shall they be unresistible in the consciences of men. These things if men would tie themselves unto, they should increase men with the increasings of God in spiritual wisdom, watchfulness, and the fear of God. Then should we not meet with so many pretors for sin and liberty to the flesh, straining their wits to legitimate bastardly broods of opinions, which the Scriptures never acknowledged here. Nor so many who in their reproofs glad the hearts of the impenitent, and make heavy the hearts of those to whom the Lord hath spoken peace; who strike at the best things and men; and so as soon as ever they have delivered a truth in these, lest they should leave it while it is true, misapply it in the hypothesis; girding at godliness as too much scrupulosity and preciseness; accounting conscience a hypocrite, and the fear of God dissembling before men. Hence are discovered as sinful all reproofs of sin by jesting, interluding, and stage representations, in which fools make a mock of sin, and open a public school of all lewdness and iniquity; and if any devil or sin be cast out there, it is by Belzebub, the prince of the devils. Further, all reproofs by satirising, and by slanderous libels, and secret calumniations (all which commonly wreck themselves rather upon the persons than sins of men) are here reproved; which, although they be indeed sharp and biting means, yet hath the Lord appointed fitter and sharper arrows to smite His enemies withal, even sound and sufficient convictions out of the Word, which is able to wound and daunt kings themselves; and prescribed them also to be publicly drawn, and shot in such grave, reverent, and seemly sort, as is befitting.
1. Both the person and calling of the reprover.
2. The things themselves, which are weighty and serious: as also
3. The presence of God and His congregation, whose matters are debated, and whose sentence against sin is in denouncing and executing.
Small wisdom, therefore, it is, for men in these cases of the salvation and damnation of men to suffer their wits to play upon sin so lightly and jestingly as becometh rather some vain spectacle, or professed jester; then either the errand of the Lord, or a messenger from the Lord of hosts. (T. Taylor, D. D.)
A summary of the things Titus was to speak
1. The central idea of the passage appears to be a life of sobriety, righteousness, and godliness, issuing in and sustaining the practical advice previously offered to old men and maidens, to matrons, aged and young, to youths, and slaves of all degrees.
2. The subjective condition of this heavenly life on earth is explicitly stated–a denial of all godliness and worldly passions.
3. This life and its conditions are originated and promoted by a process of Divine discipline. Here are processes, mental and disciplinary, which augment and stimulate this life of godliness.
4. This entire subjective process rests upon two groups of sublime objective realities:
(1) The historic epiphany of the grace of God in the Incarnation;
(2) the anticipated and prophetic epiphany of the glory of our great God and Saviour Jesus Christ. Thus it calls for the exercise of the twofold energy of faith and hope.
5. The grace and the glory of God, received and appropriated in Christian faith and hope, attain their highest expression in the redemptive self-sacrifice of the God-man.
6. By way of closing the circle of the thought, it is expressly stated that the end of the redemptive work is the creation of a holy people, who are not only His peculiar treasure and inheritance, but who have, as the law and charter of their incorporation, this grand distinction, that they are charged with the genius of goodness–the passion for godliness. They are the very zealots of goodness, passionately eager for all that will help and move them to realise the ideal of the Divine life. (H. R. Reynolds, D. D.)
Care in presentment of Divine truth
Philopoeman, a Grecian general, was so enamoured of military tactics, that when he travelled he used to be pointing out to his friend the difficulties of steep or broken ground, and how the ranks of an army must be extended or closed, according to the difference made by rivers, ditches, and defiles. By such observations, and acting upon them in real warfare, he became one of the most skilful and successful generals in his time. Were Christian ministers to attend with as much care to the arrangement of Divine truth in their public instructions; were they to consider with as much attention what plans, all things considered, are most proper to be adopted in order to extend their usefulness, it might be expected their lives would be more useful than they often are.
Let no man despise thee
The causes of disrespect in the character of a clergyman
The esteem of mankind, especially that of the wise and good, who are competent judges of moral excellence, is certainly a valuable blessing. It confirms the testimony of conscience, gives a lively satisfaction to the mind, procures the respect and services of mankind, extends the sphere of our own utility, and increases the opportunities of doing good. If a respectable character, in the opinion of the best judges, was thought so necessary to an orator to conciliate the favour of his audience, and give weight to his speech, must it not, for the same reasons, be infinitely more requisite in a preacher of the everlasting gospel of Jesus Christ? Esteem is the natural ground of confidence and respect; and in proportion as we sink in the opinion of mankind, they will suspect our integrity, contemn our authority, and disregard our instructions. In pointing out the causes of disrespect in the character of a clergyman, I do not allude to those grosser vices which are an outrage against religion, and would expel men from the sacred office. I would point to those inconsistencies of conduct, or defeats of accomplishment, which fall not under the lash of discipline, but tarnish the reputation, and lessen the utility of a minister of the gospel.
1. In the character of a minister of the gospel, ignorance is both a derogatory and a hurtful quality.
2. Another, and a still juster, cause of contempt is negligence in discharging the duties of his office. Ignorance, although always a humiliating circumstance, may sometimes proceed from defect of understanding; and whenever it arises from that cause, however deserving it may be of pity, it is neither the ground of censure, nor the proper object of contempt. But wilful negligence, as it proceeds entirely from ourselves, and always implies a defect of principle, justly lays us open to reproach, and must bring us down in the estimation of mankind.
3. Another ground of disrespect is bigotry and imprudence. As by neglecting the duties of our office we may suffer piety to decline and immorality to increase, so by an ignorant and furious zeal we may sow the seeds of superstition and folly, or promote a spirit of rancour, to the great prejudice of holiness and virtue. From the same rash and precipitate temper, by reproving vice at an unseasonable time, or in an imprudent manner, we may exasperate rather than reclaim offenders; or, by an unnecessary severity of discipline, we may drive men on to obstinacy, and confirm them in impenitence and opposition.
4. Another cause of contempt in a minister is servility. From false modesty, or from interested policy, from a desire of vain glory or a fear of reproach, we may be tempted to descend beneath the dignity of our character, and to be drawn into servile compliances. From an undue attachment on the one hand, or from a secret resentment on the other, we may be led into unbecoming partialities of conduct, treating the same offence with lenity in some, and with severity in others. From a vain desire to ingratiate ourselves with the great, or a servile dread of incurring their displeasure, we may comply with their follies, assent to their opinions, enter into their licentious conversations, and even connive at their vices. Such abject servility must be universally detested. Even those to whom we hope to recommend ourselves by our unworthy complaisance, though they may behave with civility to us, will despise us in their hearts as unworthy of our sacred office, and a disgrace to our profession. For however men may practise vice themselves, or be pleased with it in others, yet they universally detest it in a teacher of religion on account of its gross inconsistency. (A. Donnan.)
Despising the preacher
1. Men will despise a preacher when his life and his doctrine do not agree.
2. When he delivers his message with half-heartedness, as one who does not really believe it himself.
3. When it is evident he has bestowed no pains or labour on preparation for his work.
4. When by his manner he makes it plain that he desires to give prominence to himself, and excite admiration.
5. When he is evidently influenced by other motives than Gods glory and mans good. (F. Wagstaff)
Lessons
1. Let no man despising thee prevent the full discharge of certain duty. He that despiseth you, despiseth Me, and he that despiseth Me, despiseth Him that sent Me.
2. If men will despise God and Christ, the human messenger may well consent to be despised along with them. Let them despise thee, but let not the effect be caused by cowardly suppression, or disingenuous corruption of the truth on your part. As a faithful messenger of God and an ambassador of Christ, let men despise you if they will, or if they must–let them despise you at their peril. But as a traitor to the truth and to its Author, let no man despise thee. (J. A. Alexander, D. D.)
Ministers to be preserved from contempt
1. First, how people and hearers should entertain the ministers sent them of God, seeing they cannot without great sin despise them; for seeing the Lord, who could by Himself work the salvation of men, yet is pleased to use as His helpers herein weak and base men, whom He assumeth into fellowship with Himself, to become coworkers with Him, although not in the act of conversion, yet in the ministry of it. Who dare despise such whom the Lord so far honoureth? And therefore Calleth them His white horses–horses, in that He useth them in His battles against sin, the world, and wicked ones; and white, for the purity of their doctrine and integrity of their lives. Yea, His angels, namely, such as by whom He revealeth His good pleasure unto us; and His own voice, by whom He beseecheth men to be reconciled.
2. Secondly, how careful is the Lord to preserve His ministers from contempt, when He affirmeth that such as despise them, despise Himself that sent them. In which sense we read that the posterity of Cain, contemning the preaching of Noah, despised and contended against Gods spirit; so Israel, murmuring against Moses and Aaron, Moses saith, He hath heard your murmurings against the Lord, for what are we that ye have murmured against us?
3. Thirdly, how unnatural a part were it for children to despise their fathers: and what severity hath the Lord showed against it in His law. But godly ministers are the fathers of their people. I am your father, saith Paul; and Onesimus, yea, and Titus here begotten by him unto the faith, he calleth his sons. Let no cursed Cham presume to scorn them, which is not so hurtful to them as dangerous to themselves, being the next way to bring themselves under the curse. On the contrary, let the natural children of the Church
1. Know them (1Th 5:12), that is, both in heart acknowledge them the ministers of Christ, and in affection, love them as His ministers, accounting their feet beautiful.
2. Render then double honour (1Ti 5:17), in which precept the Holy Ghost hath made
(1) reverence,
(2) obedience,
(3) thankfulness,
(4) comfortable maintenance, their due from their people.
Ministers are hence taught so to order their lives and doctrine, as they lay not their persons open to reproach, nor prostitute their authorities unto contempt, and so lose it both from themselves and others. For this is the way for ministers to win authority and reverence in the hearts of men by their lives and doctrine, to become examples unto the flock. And thus shining in the purity of doctrine and conversation, they show themselves stars in the right hand of Christ. (T. Taylor, D. D.)
A sermon to ministers of the gospel
It is impossible for any man to keep himself from being hated. Hatred may exist without cause. There is another strange trait in human nature. Whenever injury has been done it is usually the injurer who hates. In general the ignorant hate the wise and the intelligent. This superior knowledge in others is like the suns light to bats and owls and moles, painfully blinding–and they hate at once the knowledge and the man who knows. In general the bad hate the good, because goodness is always a most impressive and powerful rebuke of badness, even when good men are silent. But a man can keep himself from being despised. The rule is that only the despicable are despised. The exception is when a man, not in himself despicable, is despised by some one who does not know him. In that case it is not the real individual who is despised, but some ideal person. It is a greater misfortune to be despised than to be hated. A man may hate you now who, when his own character is changed, may come to love you with a passion strong and ardent as his former hatred. But if one despise you, even when he comes to know you better he will find it difficult to discriminate between you and the idea he has had of you. Let no man despise thee. The plain meaning is–live in the ministry so that no man can despise you, however much he may hate and oppose your person and your ministry. A minister of the gospel makes himself despicable whenever he does anything which is proof that he himself does not believe the message he proclaims to others. No lie is noble.
I. In the first place it may appear in a ministers assuming what does not of right belong to him. To hold a position for which one is evidently not capacitated by nature or grace or education, is to make one appear badly in the eyes of ones fellows. A man who undertakes small things and does them well, appears much better than a larger and stronger man who undertakes what he is obviously not able to accomplish, and what he should have done was beyond his depth. A minister of the gospel ought to know just what it is his position demands of him, and assume nothing beyond. He is a servant of the souls of men, to wait on those souls, bringing all spiritual help from the gospel to those souls. He is no more.
II. Another cause of contempt for some ministers may be found in their claiming certain immunities which do not in right reason belong to thee so far as other men can see. Age, position, attainments, usefulness, are claims to respect, but the minister should share them with men of other professions. He should expect to be honoured simply in proportion to his abilities and his usefulness. A man who really is not respectable in his character cannot be rendered honourable by any office or position.
III. Again: a minister may render himself despicable by relying upon worldly means alone in order to secure spiritual ends. When men detect that in a minister, it seems at once to convince them that the man never had a true faith in the existence of a spiritual world, and in the existence and offices of that Holy Ghost of whom the Bible speaks and of whom he must sometimes preach. When a minister makes his Church a mere secular establishment, which shall gratify and even in some sense educate the people in architecture, ecclesiastical decoration, classic music, oratory, liberal views, and polite manners–when he shall work as if the aim were simply to crowd the house with a large select audience, who should generate the necessary animal and mental magnetism to make all things pleasant, and whose pew rents should produce a large financial exhibit–when he shall have even succeeded in all that, as a lyceum manager he is splendid, but as a minister of Jesus he is despicable. The obverse fault is the use of ones position as a spiritual teacher to gain worldly ends, whether personal or partisan. A fair use of secular instrumentalities for the accumulation of money or fame perhaps no reasonable mind would censure. But when a man who professes to have devoted himself to the spiritual improvement of mankind clearly employs his place to enrich himself, he is despicable.
IV. Again: a minister may make himself disreputable by neglecting to prepare himself for the proper discharge of the functions of his office. He has to deal with the most complex and profound questions of life and destiny; and he has to conduct these discussions not so as to merely entertain or even satisfy the intellects of his hearers. He is an utter failure if he do not make all those discussions profitable to their souls. A lawyer is a failure if he never carries a case, however much he may entertain the court and the jury. The world makes rapid progress in all science. No chemist expects a minister to be up in chemistry as he is; no political economist expects him to be posted on all the minutiae which go to solve the great problems of civil and social advancement. But they do expect him to know something beyond a few dry theological propositions and a few dry jokes. They do expect him to be a worker. They work.
V. Again: there is much to be learned from what Paul teaches Timothy in connection with the precept, Let no man despise thy youth, when he adds, be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. What will save a minister from loss of respect in his youth will keep him in honour through all his ministry.
1. If other men spoil their reputation by loose tongues and careless and corrupt speech, how very careful of his speech must be a minister of the gospel, who is supposed to be always holding close to his own heart and conscience and to his fellow men the realities of a world which fleshly eyes do not behold. Nor do sensible men like canting parsons. Words are things. To him who uses them they may be empty things, and he is despicable who employs the divine gift of speech to scatter emptiness over the world.
2. Then the apostle holds that a ministers intercourse with society may make him despicable. A grasping, stingy, mean minister is contemptible. And so is a minister who allows others to cheat him just because he is a parson. He ought to know his rights and dare maintain them. He who is not aiming to be a gentleman is not fit to be a minister.
3. The apostle instances charity also. He who preaches the gospel of love cannot be respected if men perceive that he is not animated by a real and deep love for God, and an earnest brotherly affection for all the race for which Christ died. And this temper must pervade his intercourse with society.
4. The apostle next instances spiritual mindedness; which does not mean a neglect of the things which are seen and a contempt for them, a voluntary humiliation and castigation of ones self.
5. The apostle enjoins fidelity, entire faithfulness to every trust, faithfulness toward God and man, faithfulness in allowing no evil to spread in the Church because it is the besetment of his special friends. He must deal honestly in the preaching of the Word and in the administration of the discipline of his Church. He must not be drawn from the discharge of any duty by fear, favour, affection, reward, or the hope of reward.
6. The last thing mentioned by the apostle is purity; and no one can confine this to mere chastity, a perfectly apparent indispensable to the ministerial position; it must cover his whole life. (C. F. Deems, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. These things speak] That is, teach; for , speak, has the same meaning here as , teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.
And exhort] . Repeat them again and again, and urge them on their attention and consciences.
And rebuke] . Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience.
With all authority.] . With all that authority with which thy office invests thee, and which thou hast received from God.
Let no man despise thee.] That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it.
1. FEW portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practise, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view.
2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Saviour, human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. HE who is the great God, higher than the highest, is our Saviour; he who is our Saviour is the great God; but Jesus Christ is our Saviour, and Jesus Christ is here stated to be the great God.
3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state.
4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These things speak, and exhort; whatsoever I have in this Episple said unto thee, I have therefore spoke, that thou mightest speak to the same sense to others, and persuade them to the practice of them.
And rebuke with all authority; when thou hast occasion to reprove any for their errors, do not do it imperiously, but with meekness; nor yet slightly and cursorily, but showing all gravity and authority.
Let no man despise thee; and do not so demean thyself, as to give any persons occasion to despise thee.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. with all authorityTranslate,”authoritativeness” (compare “sharply,” Tit1:13).
Let no man despise theeSpeakwith such vigor as to command respect (1Ti4:12). Warn them with such authority that no one may thinkhimself above (so the Greek literally) the need ofadmonition [TITTMANN,Greek Synonyms of the New Testament].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
These things speak and exhort,…. Sound doctrine, the doctrine of grace, the doctrines of salvation and redemption by Christ, of peace, pardon, and cleansing by his blood; these speak out clearly, plainly, publicly, boldly, and faithfully: and the things which become sound doctrine; the duties of religion suitable to every age and sex, a denying of ungodliness and worldly lusts, a sober, righteous, and godly life and conversation, exhort unto; and encourage the saints to be zealous of good works, and comfort them with the expectation of the blessed hope, and glorious appearance of Christ.
And rebuke with all authority; such as imbibe errors and heresies, or indulge to vice and wickedness, with the authority both of Christ and his church, in the name of the one, and by the order and vote of the other, that the reproof may come with the greater weight; and in a grave and solemn manner, suitable to the dignity of the ministerial office and character, and with that sharpness and severity the offence requires.
Let no man despise thee; as negligent in the discharge of his office, or as doing it in a pusillanimous manner, or as behaving in his life and conversation unworthy of the character he bore, and so is a direction to himself; or else it may be considered as designed for the churches in Crete, and the professors of religion, and to be an instruction to them to value Titus, and treat him with respect, and not with contempt; which shows that this epistle was not written for Titus only, or for his own use, but for the service of others. The Ethiopic version reads, “let no man deceive thee”.
Fuente: John Gill’s Exposition of the Entire Bible
| Exhortation to Various Duties. | A. D. 66. |
15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers’ teaching, and a special instruction to Titus in reference to himself.
I. The matter of ministers’ teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, 1 Pet. iv. 11, and not the figments and inventions of his own brain.
II. The manner; by doctrine, and exhortation, and reproof with all authority. 2 Tim. iii. 16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. “These things speak, or teach; shun not to declare the whole counsel of God.” The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness–those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate.
III. Here is a special instruction to Titus in reference to himself: “Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God.” Or thus, “Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee.” The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example–to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort.
Perhaps too an admonition might be here intended to the people–that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. “Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work’s sake,1Th 5:12; 1Th 5:13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls.”
Fuente: Matthew Henry’s Whole Bible Commentary
With all authority ( ). See 1Cor 7:6; 2Cor 8:8. Assertion of authority is sometimes necessary.
Let no man despise thee ( ). Present active imperative in prohibition of , old verb, only here in N.T., to think around (on all sides). Literally, “let no man think around thee” (and so despise thee). In 1Ti 4:12 it is (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so “out-thinking” him. The best way for the modern minister to command respect for his “authority” is to do thinking that will deserve it.
Fuente: Robertson’s Word Pictures in the New Testament
1) “These things speak, and exhort.” (tauta lalei kai parakalei) “These kind of things speak thou and exhort or entreat.” These matters were to be taught to the a) aged men, b) aged women, c) young men, d) young women, and e) servants, with pleading and exhortation, 1Co 9:21-26, Rom 9:1-2; Rom 10:1-4; Rom 12:1-2.
2) “And rebuke with all authority.” (kai elegche meta pases epitages) “and reprove – or chide for wrong with all force of command or authority.” As a teacher, exhorter, and pastor, Titus was charged to initiate and follow through with guidance in these matters toward the Cretian brethren, 2Ti 4:2; Tit 1:13.
3) “Let no man despise thee.” (medeis sou periphroneito) “Let not even one despise or take you lightly.” 1Ti 4:12. Persistent Christian living, letting one’s light shine, even as a young Christian, and manifesting love for fellowship with God’s church, are means by which one can prevent the world from taking his profession lightly, Mat 5:13-16; Joh 13:34-35.
Fuente: Garner-Howes Baptist Commentary
15 Speak these things, and exhort, and reprove This conclusion is of the same meaning as if he enjoined Titus to dwell continually on that doctrine of edification, and never to grow weary, because it cannot be too much inculcated. He likewise bids him add the spurs of “exhortations and reproofs;” for men are not sufficiently admonished as to their duty, if they be not also vehemently urged to the performance of it. He who understands those things which the Apostle has formerly stated, and who has them always in his mouth, will have ground not only for teaching, but likewise for correcting.
With all authority I do not agree with Erasmus, who translates ἐπιταγή “diligence in commanding.” There is greater probability in the opinion of Chrysostom who interprets it to mean severity against more atrocious sins; through I do not think that even he has hit the Apostle’s meaning; which is, that Titus should claim authority and respect for himself in teaching these things. For men given to curious inquiries, and eager about trifles, dislike the commandments to lead a pious and holy life as being too common and vulgar. In order that Titus may meet this disdain, he is enjoined to add the weight of his authority to his doctrine. It is with the same view (in my opinion) that he immediately adds, —
Let no man despise thee Others think that Titus is instructed to gain the ear of men, and their respect for him, by the integrity of his life; and it is indeed true that holy and blameless conduct imparts authority to instruction. But Paul had another object in view; for here he addresses the people rather than Titus. Because many had ears so delicate, that they despised the simplicity of the gospel; because they had such an itch for novelty, that hardly any space was left for edification; he beats down the haughtiness of such men, and strictly charges them to desist from despising, in any way, sound and useful doctrine. This confirms the remark which I made at the outset, that this Epistle was written to the inhabitants of Crete rather than to any single individual.
Fuente: Calvin’s Complete Commentary
(15) These things speak, and exhort, and rebuke with all authority.These words are the conclusion of this part of the Letter of St. Paul to Titus. A new division of the Epistle begins immediately after this verse with the third chapter. He is to speak the wordsmany of them sharp and bittertold him by St. Paul; he is to remember now to exhort, now to rebuke, and all this with authority, as chief pastor of the flock of Crete formally commissioned and appointed.
Let no man despise thee.Speak, wrote the brave-hearted old man Paul, speak with decision, and rebuke and punish if need be with vigour, remembering the dark character of the people with whom you have to do. And perhaps in the background of this stirring admonition of the aged master to his disciple, placed in so difficult and responsible a position, there is the anxious warning again: Yes, but show all diligence too in your own words and doings, so that every word of thine may have its full weight, that none may despise thee on account of thine own life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. These things speak Solemn repetition from the speak thou of Tit 2:1.
These things The precepts of Tit 2:1-10, and the doctrines of Tit 2:11-15.
Exhort That is, incite, encourage, the docile to good conduct based on right doctrine.
Rebuke Refute, expose, detect, all wickedness of life and error in principle.
With all authority Derived from thy high office, from the great truths to be maintained, and from the purity, firmness, and dignity of thy own character and manner.
Let despise Be such as no man can despise. Both in Timothy and Titus, St. Paul found qualities and powers capable of compelling men to respect their teachings and themselves, and would call those powers into action. The minister who cannot command for his cause and his character the respect of the community in which he lives, has probably mistaken his calling. Here closes, we think, the contrast in portraiture between the errorists of Tit 1:10-16; Tit 1:5-9, and Tit 2:1-15.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘These things speak and exhort and reprove with all authority. Let no man despise you.’
These things Titus is to speak and exhort, and if necessary he must reprove those in the Cretan church who need it, with all authority. He is not to allow anyone to despise him, or override him, for these are the truths on which the Gospel is based, and will enable the Cretans to adorn the Gospel.
The word for ‘authority’ occurs three times in the Pastoral letters and four times in Paul’s other letters, and nowhere else in the New Testament. It is a typical Pauline emphasis.
Fuente: Commentary Series on the Bible by Peter Pett
REFLECTIONS
READER! is there not renewed occasion at the close of this, and every Chapter, for all the marked attention, God the Holy Ghost hath shown the Church, in watching over the interests, and happiness of his people, that both young men and maidens, old men and children, may praise the name of the Lord: for his name only is excellent, and his praise above heaven and earth? And what a lovely family of the Lord’s would it be, if all were sound in doctrine, sound in faith; and all adorning the doctrine of God our Savior in all things!
Blessed be the Father, Son, and Spirit, that the grace of God that bringeth salvation, hath appeared. And blessed be the Lord, that He hath both taught his Church, and given her members ability, by a life of faith, upon the Son of God, to deny all ungodliness, and worldly lusts; to put off the old man, which is corrupt; and to put on the new man, which, after God, is created in righteousness, and true holiness. Oh! for grace, to be always on the lookout, for that blessed hope, and the glorious appearing of Jesus. Lord! we groan being burthened, under the weaknesses, and unworthinesses of our vile body. Haste, haste my Beloved, and bring on that blessed day, when thou wilt change our vile bodies, and fashion them like unto thy glorious body, according to the mighty working, whereby thou art able even to subdue all things unto thyself.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
Ver. 15. Let no man despise thee ] Nemo te plus sapere ausit. Or have occasion to think himself wiser than thee. He saith not, a1Ti 4:121Ti 4:12 ; “Let no man despise thy youth,” for Titus was (likely) elder than Timothy. Mr Calvin thinketh that these words are spoken to the people; they are, for the most part, of delicate ears, and cannot abide plain words of mortification.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] gathers up all since Tit 2:1 , where the general command last appeared, and enforces it on Titus. In ch. Tit 3:1 , the train of thought is again resumed. These things (the foregoing: not, the following) speak and exhort (in the case of those who believe and need stirring up) and rebuke (in the case of those who are rebellious) with all imperativeness ( , Chrys. , , Thl.). Let no man despise thee (addressed to Titus, not to the people, as Calv. (‘populum ipsum magis quam Titum hic compellat’): ‘so conduct thyself in thine exhortations, with such gravity, and such consistency, and such impartiality, that every word of thine may carry weight, and none may be able to cast slight on thee for flaws in any of these points’).
Fuente: Henry Alford’s Greek Testament
Tit 2:15 . See on 1Ti 4:12 .
is best connected with only, and referred to the positive instructions of chap. 2, “the things which befit the sound doctrine”; while and represent the two main functions of the pastor. See Tit 1:9 .
: authority, imperio ; .: in the most authoritative manner possible ; not to be connected with only.
: another way of saying . Do not permit thine authority to be despised, Be consistent . See 1Ti 4:12 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Tit 2:15
15These things speak and exhort and reprove with all authority. Let no one disregard you.
Tit 2:15 “speak and exhort and reprove” There are three present active imperatives: continue teaching (cf. Tit 2:1), continue exhorting, and continuing reproving (cf. 2Ti 3:16). Church leaders must encourage the saints and recognize false teachers!
“with all authority” Jesus is said to have all authority (exousia) in heaven and on earth (cf. Mat 28:18). He delegated this authority to His Apostles (Paul being the last, one born out of due time). Paul delegated his authority (epita) to both Timothy and Titus as his personal representatives.
Since the death of these eye-witnesses, the written New Testament (as well as the OT) has become the authority “for all subsequent generations of believers” (cf. 2Ti 3:15-17).
SPECIAL TOPIC: AUTHORITY (EXOUSIA)
“let no one disregard you” This is a present active negated imperative (cf. 1Ti 4:12). This may refer to
1. those within the church with regard to Titus’ age or delegated authority
2. those involved with the false teachers, possibly even a chief spokesperson.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
rebuke. See Tit 1:9, Tit 1:13.
with. App-104.
authority. The same Greek. word in Tit 1:3 is translated “commandment”.
no mom = no one. Greek. medeis.
despise. Greek. periphroneo. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] gathers up all since Tit 2:1, where the general command last appeared, and enforces it on Titus. In ch. Tit 3:1, the train of thought is again resumed. These things (the foregoing: not, the following) speak and exhort (in the case of those who believe and need stirring up) and rebuke (in the case of those who are rebellious) with all imperativeness ( , Chrys.-, , Thl.). Let no man despise thee (addressed to Titus, not to the people, as Calv. (populum ipsum magis quam Titum hic compellat): so conduct thyself in thine exhortations, with such gravity, and such consistency, and such impartiality, that every word of thine may carry weight, and none may be able to cast slight on thee for flaws in any of these points).
Fuente: The Greek Testament
Tit 2:15. , let no one) 1Ti 4:12, note.-, despise) The minister of the Divine word, defenceless, unwarlike, is certainly despised by those who do not submit themselves to the word of God, but think that it is only political defences that are of any avail. But perverse hearers much more despise him who teaches somewhat slowly: they ought to be made to feel , i.e. what is inculcated, as coming from authority; not to draw it to themselves [to wrest the authority from the minister and draw it to themselves].
Fuente: Gnomon of the New Testament
Tit 2:15
These things speak and exhort and reprove-The truths were to be made to bear upon the conscience and to result in right conduct. He enjoins to dwell on the doctrine of edification and never to grow weary because it cannot be too much inculcated. He likewise bids him to add the spurs of exhortation and reproof for men are not sufficiently admonished as to their duty if they be not solemnly urged to the performance of their responsibility.
with all authority. Let no man despise thee.-[The exhortations and reproofs must be characterized by authority so that none might regard lightly the apostolic instruction. He must speak with the authority which comes from a knowledge of the divine will and of the saving purpose of God.]
Fuente: Old and New Testaments Restoration Commentary
speak: Tit 1:13, 2Ti 4:2
with: Mat 7:29, Mar 1:22, Mar 1:27, Luk 4:36
Let: 1Ti 4:12
Reciprocal: Lev 19:17 – rebuke Ezr 7:10 – and to teach Neh 5:7 – I rebuked Pro 15:5 – but Pro 24:25 – them Isa 58:1 – spare Eze 3:21 – if thou Luk 4:32 – General 1Co 14:3 – exhortation 1Co 16:11 – no Eph 5:11 – but Phi 2:15 – rebuke 1Th 2:11 – General 1Th 5:12 – and admonish 1Ti 4:11 – General 1Ti 4:13 – to exhortation 1Ti 4:16 – Take 1Ti 5:7 – General 1Ti 6:2 – These
Fuente: The Treasury of Scripture Knowledge
SINCERITY OF LIFE
Let no man despise thee.
Tit 2:15
The word for despise which St. Paul uses here occurs nowhere else in the New Testament, and it suggests the possibility of a fault existing in Titus himself and giving occasion to his enemies to suspect his sincerity. It might be translated, Let no man turn you over in his mind, Let no man speculate about you. He warns Titus to live such a transparently sincere and straightforward life that no man should have any cause to wonder whether he really was all that he professed to be. His life was to echo that which his lips declared.
Let no man despise thee. Does not this message set some of us thinking very seriously and very solemnly to-day? Shall I remind you what men despise?
I. Men despise inconsistency and insincerity.Do we bear the clear and unmistakable likeness of the King in our daily conduct? Or do men find a difficulty in tracing the royal lineaments upon us, and consequently view our profession of Christianity with suspicion? Remember that the only side of our religion which is patent and palpable to the world is our daily life. Our faith may be very firm and strong, but the world cannot see it. Show me thy faith by thy works.
II. Men despise faintheartedness and cowardice.The man who has the courage of his opinions, and who speaks with all the earnestness of sincere conviction, is the man who will be respected even by those who differ from him. Are we ready to do this for the sake of the Lord Jesus? How often we deny our Master by our silence just as basely as Peter denied Him by his speech!
Illustration
I remember a remark once made to me by a professional man who was a confirmed sceptic. We had been discussing the evidences of Christianity, and he was honest enough to allow that his own arguments did not quite satisfy himself; they still left something to be desired. But, he added, there is one thing I never can make out. I cannot understand how it is that Christians, believing such a splendid truth as they profess to believe, should be so much afraid of speaking about it. My neighbour is a good Christian man, and yet he has never broached the subject to me all the years I have known him; I very much doubt if he has ever spoken about Christ even to his own children. Why, said my friend, if I really believed what you Christians believe, I couldnt keep it to myself. I should want to stand all day at a street corner and tell every one who passed by.
Fuente: Church Pulpit Commentary
Tit 2:15. Titus was to speak so as to inform them of their duty. He was then to exhort them, which means to insist on doing what one knows to be his duty. If they refuse to perform their duty, the next thing is to rebuke the disobedient ones. With all authority means that Titus was fully authorized to speak all these things. To despise means to belittle, and Titus was to conduct himself in such a manner that people would look with respect upon him.
Fuente: Combined Bible Commentary
As if he had said, Let these necessary practical truths be the subject-matter of thy preaching, and according to the authority of thy office rebuke gainsayers, and let thy doctrine and behaviour in wisdom and gravity be such, as may keep and preserve thee from all contempt. The ministers of Christ are to take special care that they neither expose their persons nor their office, by any indecencies, to contempt: Let no man despise thee.
Fuente: Expository Notes with Practical Observations on the New Testament
Tit 2:15. These things Namely, concerning the universality of divine grace, and the excellent purposes for which it is given, the coming of Christ to judgment, the end for which he died during his first appearing on earth, and concerning the character of his people as zealous of good works; speak and exhort Show them their duty, and exhort them to comply with it. And rebuke All opposers, or confute (as also means) such as teach otherwise; with all the authority due to truth, and as one that knows he has a divine commission to support him. Let no man despise thee That is, let none have just cause to despise thee: yet they surely will. Men who know not God, will despise a true minister of his word.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Week 8: Tit 2:15; Tit 3:1-3 THE PAST
15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
What a trilogy! SPEAK IT – EXHORT IT – REBUKE and do it with authority – not like a namby pamby wimp, but with the authority of the Word and your God.
“Speak it” would seem to be the thought of, teaching what we have just gone through. Teaching in a practical way the things of the Lord so that the student understands. Exhort, I assume is the thought that after you have taught it, then exhort the people to do what they now know to be true.
It is of interest that the lexicon adds the thought of “articulate speech” or putting words together to communicate to others. The thought of “articulate speech” amuses me, as some of the preaching I’ve been subjected to over the years could not be fit into that category. As we communicate, we need to do it in a manner which allows others to understand what we are saying. It also requires that there be something to be communicated. Many today have nothing to say, so they are unable to communicate.
I might say that all three of these are in the present tense, not a one time act, but a continuing manner of communication. They are also all three imperative, or commands. Something that IS to be done.
Exhort is a word that is related to a word used of the Holy Spirit – someone that is called along side for assistance. Normally we understand exhorting as really blasting someone when they do wrong, but it has more the thought of coming alongside someone that is doing wrong to assist them back to right.
There may be a possibility of exhortation of those that know the truth and don’t act upon it.
“Rebuke” relates to communicating with one that knows the truth and is acting against the truth. It is more the thought of what we think of for exhorting. It is giving them a rebuke or attempting to bring them up short to realize their position and need of changing that position. It relates to conviction. Bringing one to conviction with words.
The word translated “all” is that word we looked at earlier. It means generally all or every, but not necessarily each and every of all possibilities. Use the authority, that you have been given, use all of the authority you have been given, but don’t necessarily use ALL authority, because some of it might not be yours.
Paul had almost all authority that was to be had in the church at the time, but he extended some of that authority to Titus and Titus was to use every whit of that authority, however I’m sure Paul did not mean for him to take authority not given for use. Paul had given a mandate, a command and Titus was to follow it.
“With all authority” relates to two things:
a. Having the authority in the first place. Titus had authority, given him by an apostle, to do the work that he had before him. Paul was simply reminding him that he had the authority and that he should act like he had the authority. Not that he was to walk around telling people off, but that He was dealing with the Word of God – TRUTH and that Paul had told him what to do. He was the man to do the work and he was to go about doing the work as if he were the man to do it.
b. Having the attitude that you have the authority and right to speak, exhort, and rebuke. A person with authority cannot do what he needs to do, unless he projects the authority. A police officer that says meekly, please get down on the ground with your hands on the back of your head will not live long. One that speaks with authority will have much better chances.
Paul tells Titus not to allow anyone to despise him. I don’t think that he was telling Titus to go around making sure no one despised him, but rather to teach and speak as one with authority so that no one would despise him.
There is nothing worse than a person that has no authority, acting like he does, unless it is a person that has authority and does not use it properly.
There are multitudes of pastors in our country that feel that they have all authority in their local church. This is not true Biblically nor is it sensible logically.
God set up a proper system of church authorities, and we have seen what grows out of improper systems of authority. We have the denominational structures that tell local churches what to do, and we have the Roman Catholic hierarchy which has evolved over the years to the point that the priest is the only true representative of the people to God. If the priest says you are going to hell then that is what will happen. People have no opportunity to salvation except through their local priest.
I fear that the fundamental movement is going the same slow road to the same improper activity as the Roman church centuries ago. I see it in fundamental groups even today. A church group I know of began quite fundamental, but in thirty years, the group has a strong hand in picking a local church’s pastor. The area pastors get together to interview prospects, and if the prospect fails the interview, they cannot even candidate. WRONG!
There are other groups where pastors move in and seize all authority, eliminating any church government that is there and sets himself up as dictator, only he calls himself pastor – the Bible nowhere allows for a dictatorship, no matter what these men say. They run their churches as if there is no one else in the congregation that can do anything. I saw a post on an internet board that a woman could not send get well cards, or “missed you Sunday” cards without the pastor’s permission and okay as to what was going to be sent – including any message.
Getting back to Titus and being despised. Paul tells Titus to allow no man to despise him. Evidently Paul figured someone was present that would give Titus trouble when he started doing his duty. Paul seems to have been quite insightful when it came to people he was working with – not a bad quality to have in the ministry.
One translation suggests the thought that Titus wasn’t to allow others to look down upon him. This seems to be a good line of thought relating to the word despise. This is the only place in the New Testament that this word is used. It is a little different from our normal thought of despise, to think terribly of another. This word has the thought of examining closely and coming to the conclusion that you are above the other person. This if allowed to continue could lead on into the bad feelings toward the other person.
The Life Application Bible relates this to the possibility of fear, fear of wealth, age, influence etc. on the part of church people. Don’t allow people to stand in your way of proper ministry.
I was asked to fill the pulpit at a church one time. After saying yes, I remembered that the church was full of rich people as well as quite a number of professors from a Bible college – in fact the president of the college attended that church.
As I rose to speak, I was very nervous, but it came to mind that God had brought this situation into being and that He was the power behind the Word that I was preaching – what is there to be concerned with? Nothing!
Just a little freebie, when I aged considerably and had done a lot of speaking, a ton of study and finally teaching in a Bible college, I realized that I was just like everyone else – I needed to be fed as well as the new believer. All college professors, presidents, missionaries, evangelists – all need to be fed so if God puts you in that position, imagine them the same as anyone else – they are nothing special. Indeed, there have been many times that the simple preaching of the Word has blessed me beyond measure.
Usually if you are using your authority properly, you will not be despised, but if you are not using the authority properly or if you are abusing the authority, you will bring about improper feelings with people.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:15 These things speak, and exhort, and rebuke with all {g} authority. Let no man despise thee.
(g) With all authority possible.
Fuente: Geneva Bible Notes
Concluding charge 2:15
This last verse concludes the section of instructions to various groups in the church (ch. 2). Paul urged Titus to teach, exhort, and reprove, in accord with what the apostle had just revealed, with full authority since it was divine revelation. He should let no one intimidate him because the truth was at stake.
"The minister’s authority rests in the nature of his message; he is not raised above the truth but the truth above him." [Note: Hiebert, "Titus," p. 442.]