Exegetical and Hermeneutical Commentary of Titus 2:6

Young men likewise exhort to be sober minded.

6 8. The standard of holy living for young men

6. The younger women in Crete were to be placed under the guidance of elder women, though in Ephesus Timothy was himself to instruct them. The young men are to have the special care of Titus.

Young men likewise exhort to be sober minded ] Rather, the younger men pure minded. The verb occurs in Mar 5:15, Luk 8:35, of the ‘possessed of devils’ being restored to sound reason; and in Rom 12:3 , 2Co 5:13, of sober, reasonable judgment; but here, from the context, and from the use of the cognate verb Tit 2:4 and its context, and of the corresponding adjectives, 1Ti 3:2; Tit 1:8; Tit 2:2; Tit 2:5, it seems limited to ‘purity of mind and spirit.’ In the somewhat similar exhortation to Timothy, 1Ti 5:22, the word is different, ‘keep thyself chaste,’ as above in Tit 2:5 ‘chaste’ is joined with ‘pure’. ‘Chaste’ is suitable there because sins, actual sins, are the contrast rather than an impure spirit and state of mind.

Fuente: The Cambridge Bible for Schools and Colleges

Young men likewise exhort to be sober-minded – Margin, discreet. On the meaning of the Greek word used here ( sophronein), see the notes at Tit 2:2, Tit 2:4. The idea is, that they should be entreated to be prudent, discreet, serious in their deportment; to get the mastery over their passions and appetites; to control the propensities to which youth are subject; and that there should be such self-government, under the influence of, religion, as to avoid excess in everything. A well-governed mind, superior to the indulgence of those passions to which the young are prone, will express the meaning of the word here. They should be steady in their behaviour, superior to sensual temptations, and constant in the exercise of every part of self-government. Doddridge. The reasons for this are obvious:

(1) The hopes of the church depend much on them.

(2) A young man who cannot govern himself, gives little promise of being useful or happy.

(3) Indulgence in the propensities to which young men are prone, will, sooner or later, bring ruin to the body and the soul.

(4) They are just at the period of life when they are exposed to special temptations, and when they need to exercise a special guardianship over their own conduct.

(5) Like others, they may soon die; and they should be habitually in such a frame of mind, as to be prepared to stand before God. A young man who feels that he may be soon in the eternal world, cannot but be sensible of the propriety of having a serious mind, and of living and acting as in the immediate presence of his Maker and Judge.

Fuente: Albert Barnes’ Notes on the Bible

Tit 2:6

Young men likewise exhort to be sober minded

Sober mindedness

I.

What it is.

1. You must be considerate and thoughtful, not rash and heedless. Take time to think; learn to think freely–to think for yourselves, of yourselves.

2. You must be cautious and prudent, not wilful and heady. Fix rules of wisdom. Use reason and conscience. Be diffident of your own judgment. Study Scripture.

3. You must be humble and modest, not proud and conceited. Be not above your business, above reproof, above religion.

4. You must be temperate and self-denying, not indulgent of your appetites.

5. You must be mild and gentle, not indulgent of your passions.

6. You must be chaste and reserved, not wanton or impure.

7. You must be staid and composed, not giddy and unsettled.

8. You must be content and easy, not ambitious and aspiring.

9. You must be grave and serious, not vain and frothy.

II. Considerations to enforce this exhortation.

1. You are reasonable creatures.

2. You are sinners before God.

3. You are setting out in a world of sorrows and snares.

4. Multitudes of the young are ruined for want of this sobriety of mind.

5. You are here upon trial for heaven.

6. You must shortly go to judgment.

III. Application:

1. Examine yourselves.

2. Exhort one another.

3. Contemplate the advantages of sober mindedness. You will

(1) Escape vanity of childhood and youth;

(2) Recommend yourselves to the favour of God and all wise men;

(3) Prepare for a useful and comfortable life, and a happy death.

4. Directions to make you sober minded.

(1) Espouse sober principles.

(2) Meditate on serious things.

(3) Choose sober companions.

(4) Read sober books.

(5) Abound in sober work. (Matthew Henry, D. D.)

Sober mindedness

I. The spirit and conduct to which this exhortation is opposed. Sober mindedness, if we are to take the primary meaning of the word, is to be safe or sound minded. But perhaps the best English equivalent for the word would be discreet or self-restrained. We have to restrain and keep ourselves in check as much as needful; and yet, at the same time, to cultivate such habits of thought that much check will not be required.

1. This exhortation is opposed to undue self-esteem (see Rom 11:20; Rom 12:3-6; Php 2:3). There ought to be a certain amount of self-esteem or self-respect. Where that is wholly wanting, there will be little or no force of character. Where there is no self-respect, one of the strongest arguments against evil will be lost. If we do not respect ourselves, we shall not act so as to gain the respect of others. But the excess of this self-respect is as injurious as its want; and it is to this excess that youth is naturally prone. When we enter upon life it is with an exalted idea of our own attainments and importance. We are soon led to smart in consequence of this; we soon find our own level. But O! how much pain, how much humiliation should we be spared, if we did but learn at the onset to esteem others better than ourselves! And O! young men, when we look into our own hearts, how much there is there to humble us.

2. This exhortation is opposed to all rash speculations upon spiritual things. The forms of pride are very various; but in whatever form pride presents itself, it is still an evil against which we should be on our guard. There are some forms of pride which are simply despicable and ridiculous. For instance, the pride of dress, the pride of personal appearance, the pride of life, or the pride of birth. But there is another form of pride which does not appear so offensive as these–I mean, the pride of intellect of those faculties which God has given us, by which we are distinguished above the lower orders of creation, and by which when cultivated we are raised in the social scale. But still, this form of pride, like every other form is inexcusable. Why should we boast of those faculties which have been given us by God, and of which at any moment He could deprive us? And if under no circumstances it is excusable, it is more especially offensive if it lead us to cavil at the statements of this holy book, respecting the character, and the will, and the dealings of the Most High.

3. This exhortation is opposed to all ambitious efforts to amass wealth, and to rise unduly in the social scale. Do not suppose that I would object to any amount of progress, either intellectually or socially. To the young I would say, Do all the good you can, get all the good you can, and enjoy to the utmost all those good things which God has placed within your reach. But, at the same time, remember this, that anything, however good it may be in itself, ceases to be good as soon as it is used in excess, or when it interferes with your highest interests. Now, keeping that statement in view, just consider the result of the ceaseless striving of men in the present day, not only to accumulate wealth, but to imitate the habits, the customs, and the dress of the station above them. Shun–shun as a plague all those books which would render you dissatisfied with the position in which God has placed you. Rest assured that that position is the best possible position for you. Remember that this is but the first stage of your existence. Learn to look upon this as a training school–as a state of discipline in which you must bear much that you do not like, in which you must do much that you would rather not do, but in daring to do which you will be enabled to conform to Gods will and to rise to a higher state of being.

4. This exhortation is opposed to all impatience and unwillingness to listen to the counsels and cautions of those who are older than ourselves. You know that one of our poets has observed:

At thirty man suspects himself a fool

Knows it at forty–and reforms his plan.

And oh! how much misery would be saved, if when we were young we were content to receive the experience of others, rather than gain that experience for ourselves by a very painful process.

II. Some considerations by which this exhortation can be enforced. Be sober minded, and this will elevate your character. He that humbleth himself shall be exalted. Be sober minded, and this will greatly increase your influence for good here below. Be sober minded, and you will escape many a snare in which others have fallen, and been destroyed. There is a passage which I would commend to the attention of young men; describing the death bed of an ungodly youth–Lest thou mourn at the last, when thy flesh and thy body are consumed–the flesh of thy body consumed by indulgence in evil practices – and thou say, How have I hated instruction, and my heart despiseth reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me. I was almost in all evil in the midst of the congregation and assembly. That is the result of the spirit and conduct opposed to sobriety of mind. Cultivate this in the last place, because it will prove that your religion is a reality, and not a name. (R. C. Pritchett.)

Sober mindedness as opposed to excitement

The word sober minded has many meanings, or at least many applications; but I think that we should approach most nearly to a comprehension of them all, if we explained it as the opposite of excitement, and regarded the charge in the text, to exhort young men to be sober minded, as practically equivalent to a charge to exhort them to avoid excitement.

1. There is the excitement of intemperance and of all approaches to it, of sensuality in all its forms; an excitement so strong, and for the moment so pleasurable, that he who has once yielded to it soon forms the habit of such indulgence, and he who has once formed the habit, almost always persists in it till his sin is his ruin; no persuasions and no convictions, no experience of misery and no resolutions of amendment, are of any avail; the man who has allowed the body to become his master is in this sense, as in all others, indeed a slave, that he cannot escape from his bondage, he must live on in it, and die in it too. The word intemperance may be too strong to express anything which you are at present in danger of, or anything indeed which the present fashions of society make perilous (speaking generally) for any one in your rank of life: but none the less would I caution you with the most anxious earnestness, against bodily excitement of a sinful kind: no change in national customs will ever make the body cease to be the chief enemy of the soul: other enemies come and go, temptations from companions, from occupations, from circumstances of life: this one alone is always with us, an enemy in the very camp, and able too to mask his assaults under the show of friendliness and good will.

2. As sinful excitement, so excessive excitement, even in forms not sinful, is here plainly forbidden. God has established a certain order and gradation amongst the parts of our nature. He bids us think of this intricate framework of human life as composed of three parts, which to our present comprehension we may best explain under the names of body, mind, and soul. Every one of these is most important: in each one a great work has to be done within a limited time: each one is destined to immortality, and has to be prepared for it by us. But, though each of these three parts is valuable, each immortal, each worthy of thought and care and culture, each the object (for our sakes) of Gods special regard; yet they are not equally valuable: the soul stands first, far first, in this respect: that part of us which is capable of knowing and loving God, of resembling Him, of being His own dwelling place, ought always to be the first also in our own regard: we ought to think far more seriously of its hunger, or its disease, than we all do of that of the body: we ought to be far more vexed when our soul loses one of its meals, which are opportunities of prayer, public and private, opportunities of reading or hearing Gods Word, or of joining in the Holy Communion, than when we are debarred by accident or want of appetite from a bodily meal: all these things are necessary consequences of the most elementary faith in God, and Christ, and eternity. Next to it comes the mind; that part of man which understands and judges, thinks and knows; that part which has to be stored and practised in youth, for the service of God and our generation in mature life. Young men likewise exhort to be sober minded. Bid them, if you be a faithful minister of Christ, bid them, whether they will hear or whether they will forbear, but with all earnestness of entreaty that they will listen, to think first of their souls, and next of their minds, and last of that which is bodily: tell them that, though God wills that their bodies should be active, hardy, and skilful, He does not will that every other part of them should be backward, awkward and stunted; that, because He loves them, because He desires their happiness, because He desires to bless them and to do them good, because He would have them with Him hereafter, and in order to do this must first fit them for His presence, therefore He exhorts them to be not excited but sober minded in things which are transitory and temporal; bids them set Him before them even in their amusements; bids them ask His blessing every day, as before they work, so also before they play; bids them accept their bodily pleasures, like all other, from Him, remember Him in them, moderate them for His sake, and above all use for His glory alone, in self-control, in temperance, in purity, those bodies upon which they bestow so much labour.

3. To be sober minded is, in other words, to have a sound mind; a mind neither trifling, nor giddy, nor inconstant, nor morbid; a mind just in its views, wise in its aims, moderate in its expectations, inflexible in its principles, authoritative in its self-control, right with God. It implies that we have a just view of life; that we not only profess but feel its true object, as a preparation for eternity, as an opportunity of doing the will of God and promoting His purposes towards us and towards all men. It implies that we neither expect to be able, nor feel it to be desirable, in all things to please ourselves, or to have our own way. It implies that we are thankful for whatever God gives, and patient under His withholding, controlling and even chastening hand. That we are willing to be what He would have us to be, even when our own inclination might point to a very different lot. All this it is, but more also. A sound mind, in the highest sense of the word, cannot be where the Holy Spirit is not; where God Himself is not present in the soul, through Jesus Christ, by His Spirit, as the Guide and Lord and Comforter, wisdom and quietness and strength, the life of our life and the hope of glory. Little can they who have not this be depended upon: natural cleverness and good sense may do much for us; it may cover up many faults, it may enable us to originate many good counsels; but it breaks down in the time of trial, when it is most of all important to be right, most of all fatal to be wrong. A sound mind, a sober mind, in the true sense, can only be where the soul of man has been changed (to use the Scriptural figure) into the spirit of man by the indwelling of the holy and blessed Spirit of God. (Dean Vaughan.)

Sober mindedness

I. To be sober minded is to be

1. Thoughtful and considerate, in opposition to giddiness and levity of disposition.

2. Humble and diffident in opposition to an assuming and self-sufficient spirit.

3. Temperate and self-denied, in opposition to the unrestrained indulgence of the passions.

4. To give an habitual preference to eternal over temporal things.

5. That we never put off to a future period that which ought to be done now.

II. Reasons for urging to sober mindedness.

1. You are reasonable creatures, and it is the office of reason to govern the passions, etc.

2. You are guilty creatures, but the means of salvation are placed within your reach.

3. You are dying and accountable creatures, but the means of eternal happiness are enjoyed only in this world. (W. Peddle.)

Exhortation to young persons

I. As for the reasons why sobriety of mind should in particular be recommended to youth, among others, we may assign these which follow.

1. It will be acknowledged that it is impossible for a person, with any constant tenor, to act well that does not think wisely, or to think wisely that does not think soberly. But what is of constant necessity in every stage of life must be of special importance in that upon which the rest depend; and, by consequence, he that sets out with this advantage, is in the most probable method to go on and prosper.

2. The morning of our life, our early and flourishing years, ought especially to be armed with this precaution, because it is then we are exposed to the greatest dangers; when the passions are the strongest, and so the most apt to transport us with their violence; when the pleasures and entertainments of sense have their full taste and relish, and are therefore the more capable of betraying us into excess; when we are the most easy, credulous, and complying, and so the most open to the attempts of others, the likeliest to be insalted and overborne by the confident, or ensnared by the designing, or perverted by those that go astray. Wherefore, experience coming so late should, if possible, be supplied by more early consideration, and reason should invite us before affliction constrains us to be serious.

3. As most ornaments, whether of mind or body, sit best upon the young, flourish in the spring of life, and look with peculiar gracefulness in the bloom and beauty of Nature, so this excellent temper of which we speak, which is the chief attire of the soul, and to which most other good qualities that it can put on are but appendages, is then in the exactest manner fit and becoming; and if it be real and not counterfeit, natural and not affected, easy and not precise, it has indeed the finest lustre, and renders those who wear it the most amiable and charming.

4. As youth has many natural gifts and endowments that speak in its behalf, and entitle it to favour, so it has one natural disadvantage, in respect of time, which it would be glad, if possible, to balance or compensate. In this regard it has been excellently well observed of birth or quality, that it gives a person at eighteen or twenty the same esteem and deference which another of inferior rank acquires at fifty; so that the former has thirty years gained at once. Now, the privilege which custom and civility allow to the noble, reason and justice demand, and generally obtain, for the sober and discreet; and they are the happiest who possess it by a double title.

II. This may the better suffice as to the offering some reasons why sobriety of mind should particularly be recommended to youth; since, by representing the benefits and advantages it then specially affords, we are to show the effect of those reasons, and of that particular application.

1. Sobriety of mind confirms and settles the principles of religion. Great has been the happiness of your birth, and the advantage of your education, but that either of these should be lasting and effectual depends upon yourselves. What admonitions and advices you have heard, what cautions you have received from parents or friends, books or conversation, are a ready stock committed to your management and improvement: a treasure in which you cannot make too much haste to be rich, an inheritance which indeed renders them the happiest to whom it comes the soonest. You are left to make your first steps in the world, which being so rough and uneven ground, and so plentiful in occasions of falling, it imports you the more to have regard to Solomons rule (Pro 4:15-16). To which you will give me leave to add that great and excellent lesson which he received from his father, and which some of you, I presume, have received from yours (1Ch 23:9).

2. As sobriety of mind has such a power in keeping the principles of religion firm and stable, it has no less in rendering the practice of religion easy. We say all things are easy to a willing mind; but a sober mind is as willing as it is wise. For that which brings in most of the difficulties of a good life is our too late consideration, when having gone so far without thought, we cannot retire without pain.

3. It is a strong defence against temptations. I have written to you young men because ye are strong, says St. John; Or what imports the same, says an eloquent divine, because you are vigorous; that is, you are now in such a state of body and soul and affections as is most subservient to piety–most quick and governable, and most successfully applied to the offices of duty. Govern, therefore, your appetites before the evil days come. Now you may gird them, and carry them whither you will, but if you neglect the season, they will hereafter gird you, and carry you whither you would not.

4. It affords the greater opportunities of eminent piety and virtue. For he that is thus armed is, we see, the fittest and most expedite not for defence only but for action; so that when occasions present themselves, he is ready to meet them with delight, and improve them to advantage. (B. Kennet, D. D.)

Sobriety of mind urged on young men

The word in our text, strictly translated, means sound minded, or healthy minded, and implies the conviction that there is a certain standard of character, or condition of the mind which bears an analogy to health of body, a condition in which all the functions of the mind are in their right state, in which sound or healthy views of things are taken, in which no part of human nature is either inoperative or unduly developed. In this large sense, soundness of mind may serve as a description of the harmony or regular action implied in virtue; but inasmuch as the passions and desires, excited by objects which have strong influence over us in our present state of being, more than anything else destroy sanity of mind, the term is usually confined to the control over worldly desires, and to views of life which commend themselves to right reason. Thus, soundness of mind includes self-restraint and temperance, the former of which is the power of governing the passions, and the other the habit of using all pleasures without going to excess. But soundness or sobriety of mind is more radical than either of these, for it includes those just views of life, that appreciation of the value of enjoyment and of the world compared with duty and the higher life of the soul, without the sway of which in the soul it can neither exercise continence, nor self-control, nor temperance. Soundness or sobriety of mind, also, is far from stopping at the boundaries of the passions, especially the sensual; all the desires, even those which have little to do with the body, as the desire of fame, of power, of superiority, and the desire of wealth–the means of gratifying all other desires–are placed under its control.

I. As thus understood, sobriety of mind is to be distinguished from. A native sluggishness or cautiousness which may conspire with it to prevent excess. If a man, for instance, can never become angry, he may be saved from many foolish and sinful acts, but it is many times better to have a power of subduing anger, which you have acquired by exertions which have cost you something, than to be a stone. Moreover, if such native sobriety of mind exists, it is rare. There is generally some weak spot, where passion can with success approach men who seem like icicles. What class of persons is more thoroughly worldly than many who are proof against the allurements of vice, but speculate with the gamblers intense excitement, or burn with a devouring lust for power. Perhaps the greatest insobriety of mind belongs to those who, in most respects, have an entire mastery over themselves–who view the world on many of its sides as it is, but concentrate all their forces on one object, with an untiring restless fever of soul which the votary of pleasure seldom knows.

II. The apostles sober mindedness is not to be confounded with that self control which springs from worldly prudence and shrewd calculations of success in life. There are men who live exclusively for earthly enjoyment, who yet have attained to a mastery over their own lusts. They know what the laws of health will allow, what the body will bear, how far they may go in pleasure consistently with prudence and economy, what degree of restraint is demanded to preserve their reputation. They will, therefore, keep themselves sober while their less discreet, and perhaps less corrupt, companions are intoxicated at their side; they live a long healthy life, while others die of the effects of vicious indulgence, and retain their good name while others ruin themselves in the opinion of society. Verily, they have their reward; but their sober mindedness is certainly no such virtue that even a philosopher could commend it.

III. Sobriety of mind, being something more than a temperament averse to excess, something more than self-control on selfish principles may be looked at as a philosophical, or as a Christian virtue. In both cases, it is a subordination of the desires and passions to the higher principles of the soul; in both, it is a spontaneous self-government according to the rules of right living, not according to calculations of temporal advancement. When we speak of Christian sobriety of mind, we mean nothing generically different from the notion which philosophy had already formed. But we mean sobriety of mind sustained by Christian principles, enforced by Christian motives, and dwelling amid other manifestations of a Christian or purified character. Let us consider it when thus broadly understood, in some of its most prominent characteristics.

1. It involves an estimate of earthly pleasure and good formed under the power of faith. With Christs advent into the world, a new idea of life began, and the victory of the spirit over the flesh is rendered possible.

2. But it is not enough to have a standard of character; the young man, if he would be sober minded, must have rules of living calculated beforehand to resist the allurements of the world when they arise It is the part of Christian ethics to make known what rules are needed for our moral guidance, and to enforce them by the appropriate motives. In this place, no such thing can be attempted, and yet I cannot pass on without calling your attention to one or two parts of conduct, where it is peculiarly important to have well settled principles of action.

(1) In regard to the bodily appetites, Christian sobriety begins to be lost as soon as they are made ends in themselves, without regard to something higher.

(2) In regard to amusements and diversions, sobriety consists in keeping them in their place, as recreations after bodily and mental toil. They must not then usurp the rights of labour, unless we are resolved to destroy the earnestness and seriousness of character, which grows out of a conviction that life is full of meaning.

3. Need I add that rules must be followed by a settled purpose, by a resolution formed in the view of spiritual and divine truth to adopt such a course of life as sobriety of mind requires. (T. D. Woolsey.)

Exhortation to sober mindedness

I. The necessity of this exhortation. This arises from

1. The ignorance and inexperience of youth.

2. Those constitutional inclinations which predominate in some more than in others.

3. The temptations by which youth is surrounded.

4. The vast importance of commencing well a course of life.

II. The character of that sober mindedness which the text recommends.

1. Its basis. Reverence for God, contrition for sin, etc.

2. Its contrasts. Pride, rashness, obstinacy, petulance, sullenness, presumption, etc.

3. Its objects. It should make you moderate in all things, etc.

III. The advantages which result from the possession and display of this sober mindedness.

1. It will qualify you for your relations to society.

2. It will greatly contribute to your usefulness wherever you are placed.

3. It will greatly increase your comfort. (J. Clayton.)

Discretion the safeguard of youth

This concise statement as to the exhortation to be addressed to young men may be regarded as a summary of all youthful virtues. The sins and follies of youth largely arise from want of thought. This fact, while it is no excuse for the sins committed, is an indication of the remedy to be sought. Let youths be trained to cultivate discretion, and, humanly speaking, they will be kept safe from the follies so common to their age. In a sermon to young men, discretion may be commended thus:

I. As the cultivation of the mental and moral powers with which God has endowed them.

II. As the fulfilment of the destiny which they are to fulfil in life.

III. As the fitting preparation for a higher life hereafter. (F. Wagstaff.)

Sober-minded youth

I. Some characteristics of this sober mind.

1. A habit of moral thoughtfulness.

2. Practical prudence and circumspection.

3. A modest and humble deportment.

II. Some particulars in which this grace of character should be displayed.

1. In all your plans and schemes for worldly happiness.

2. In all parts of your social intercourse–dress, discourse, Choice of recreations, etc.

III. A valuable agency by which this sober mindedness may be promoted. (D. Moore, M. A.)

On sober mindedness

What is it that may properly be called sober mindedness? This is to ask, in other words, What is it that we are all charging the want of upon our fellow mortals, while we are all, on all hands, censuring, reproaching, or ridiculing them, for folly, absurdity, extravagance, for running into all extremes, for being the sport of fancies, tempers, and passions? Plainly, the effectual predominance of sound reason. That then is the general description of sober mindedness–that there be in habitual exercise a just judgment of things, and that this judgment be in real effective authority. But a little more particularly. There cannot be the required state of mind, unless there be some great master principles, decidedly fixed in the very habit of thinking and feeling–principles applicable to almost all things in our interests and practice–principles so general that many special ones will grow out of them for particular application. One is–that in all things and at all events, God is to be obeyed. Another–that there is the essential distinction of holiness and sin in all conduct, both within the mind, and in external action, and that sin is absolutely a dreadful evil. Another–that that cannot be right long in which there is no self-denial. Another–that must not be done which must be repented of. Another–the future should predominate over the present. Such things, we said, must be established firmly and operatively in the mind. But then how can this be without much and frequent exercise of serious thought? Do such principles grow and establish themselves spontaneously? Alas! let any young person look into his own mind and see Without much of serious thought, therefore, there cannot be sober mindedness. And therefore, again, there cannot be this required state of mind, if principles are admitted, or practical determinations adopted, from mere impressions of fancy and feeling; perhaps from some casual situation into which a person is thrown; perhaps from the pleasing impression made by some new acquaintance, or a friend, while no account is taken of the whole comprehensive view of the matter; nay, perhaps, the judgment actually withheld from attempting this. Again, no principles can suffice for the true sober mindedness in young persons or any others, unless as consciously held as under the sanction and as having the authority of the Supreme Power. For the term must imply a steady tenor of feeling and proceeding, not fluctuating, confused, alternating. And it implies a calm independence of spirit and conduct, not at the mercy of the winds and circumstances–the opinions and wills–of the surrounding world; which holds one certain plan and aim, right onward through all the causes of interference and perversion. But how can this be but by the vital connection of our governing principles with the unchangeable Spirit? Again, there cannot be a high degree of that well-ordered state, sober mindedness, without the persons forming a sound judgment of his own mind. If there be an insensibility to the general corruption of the soul, throughout its very nature, how little to the purpose will any scheme of self-government be! And then there are the special and peculiar circumstances and tendencies; the particular weaknesses or wrong propensities; the liability to some one evil in a strong and dangerous degree. Without an attentive and deep cognizance of things so important, the person enjoined to maintain sober mindedness will not at all know what he has to do; not know against what he has to maintain it. We may add a most self-evident thing; that it is of the essence of sober mindedness to maintain a systematic strong restraint on the passions, fancy, temper, appetites. And this was probably the most direct object of the apostles exhortation to young men. In these respects, it is the very first point of sober mindedness for youth to be aware how perilous their condition is. Let young persons observe what is actually becoming of those who surrender themselves to their passions and wild propensities. What numbers! Then, in themselves, observe seriously whither these inward traitors and tempters really tend; and then think whether soberness of mind be not a pearl of great price; and whether there can be any such thing without a systematic self-government. Young persons of any hopefulness will often have serious thoughts about what is to be the main grand purpose of their life. Immense interests are exhibited before them, as immortal natures. It is for them to consider, whether they will be consigned down just merely to this, to be gay and joyous creatures for a few years, and busy ones the rest? Or, whether they shall early in life have a greater purpose and concern, rising above the world, and extending beyond time. Now here is to be the application of those principles we were endeavouring to illustrate; and without them we have ample and deplorable manifestation what the notion and purpose of life in young persons will be. But again, this sober mindedness is quite necessary for the subordinate schemes and pursuits of life. In the want of it, a young person may form schemes ill adapted to his character, his qualifications, and abilities–or his circumstances. For want of it, many have rushed into wild ill-concerted projects, which have ended disastrously, or frustrated the most laudable designs. Companionship and friendly connections are among the most favourite interests of young persons. Sober mindedness is eminently important here. This would keep them clearly aware that the mere pleasure of friendly association is a trifle as compared with the influence and effect. Soberness of mind, again, would be of high value to young people, as to the terms on which they shall stand with what is called the world. This is the denomination for a sort of system of maxims, customs, modes, and fashions. And it takes upon itself a high and tyrannic authority, if we may judge from the number of submissive slaves. The firmly sober minded young person would, in numerous instances and considerable degrees, set at nought the prescriptions of the despot; would act just as he thought proper; and would have his reason to assign; I really have something else to do with my time and thoughts, than to study and follow your caprices, modes, and vanities. So much for the situation of young persons in the world; it is almost too obvious to be added that for what concerns their preparation to go out of it, there is the utmost necessity for everything implied in sober mindedness. We conclude with a consideration or two for the enforcement of the exhortation. And let it not be forgotten that youth will soon be passed away. In the case of not a few young persons, their youth is appointed to be the whole of their life. Now supposing that in any particular instance this were certain and known: in that instance, all opinions would agree as to the propriety and necessity of sober mindedness: yes, the vainest, the giddiest, unless totally ignorant or unbelieving of the hereafter, say, Yes, certainly he or she should be sober minded. But now judge soberly whether the propriety is reversed by the circumstance of uncertainty; that a young person may only have his youth for the whole of his life. When this may be the case, were it not infatuation to live as if it most certainly would not? But assuming that life will be prolonged into the more advanced stages, consider that then a great change of feeling from that of youth will certainly take place. Experience, disappointment, difficulty, will have begun their process. Now consider; is it not a most ungracious thing that the altered state of feeling in more advanced life should come just wholly as disappointment, as mortifying experience, as sober sense forced upon reluctant folly? Whereas, sober mindedness in youth might have anticipated a great deal; might, through wisdom, have made the change much more smooth; might have caused it to be much less, and less mortifying, and made it less reproachful in reflection on the sanguine delusion of early life. We would enforce one more consideration; namely, that things will have their consequences. If there be a vain, giddy, thoughtless, ill-improved youth, the effects of it will infallibly come in after life. If there be a neglected understanding, a conscience feebly and rudely constituted, good principles but slightly fixed or even apprehended, a habitual levity of spirit, a chase of frivolities, a surrender to the passions; the natural consequences of these will follow. And what will they be when a man is advanced into the field of important and difficult duties? when he shall himself be required to be a counsellor of youth? when he shall be put upon strong trials of both his judgment and conscience; when he shall have to sustain afflictions; when advancing age shall force him to see that he shall ere long have to leave life itself behind? We add but one consideration more, which we could wish to press on young minds with peculiar force. They love cheerfulness, spiritedness, vivacity; and they are right. But then! on the supposition of life being prolonged, would they be content to expend away the greatest portion of this animation in the beginning of life? Would they drink out the precious wine of life in the morning, and leave but the dregs for the evening of lifes day? If there be any possible way of throwing a large portion of this vital element, this animation, into the latter, the latest part of life, were not that the highest wisdom? (J. Foster.)

Hints to young men

1. Young men must take notice of that great bundle of folly which is naturally bound up in their hearts, the corruption of that age being such as needeth not any occasion without itself to cast it down.

2. That the means to redress it is the study of the Scriptures, unto the rules whereof they must have regard, and not to the example of men.

3. That if they will needs be given to imitation, then must they imitate not the most, but the best of that age; such as was young Daniel, who in tender years was able to utter knowledge (Dan 1:4); young Samuel, who so soon as he is weaned, must stand before the Lord (1Sa 1:1-28); young Josiah, who at eight years old walked uprightly (2Ki 2:1-25); young Timothy, who knew the Scriptures of a child; yea, of Christ Himself, who increased in wisdom as in stature, so as at twelve years old He was able to confound the doctors and great rabbis of the Jews.

4. That against all the discouragements they shall meet withal from men, as that they are too forward, soon ripe, and young saints, etc., they must oppose the Lords good pleasure, who requireth firstlings, first fruits, firstborn of man and beast; the first month, yea, the first day of that month, for the celebrating of the passover; and delighteth in whole and fat offerings, not in the lame, lean, and blind sacrifices which His soul abhorreth:. for of all the sons of men, the Lord never took such pleasure as in such who were sanctified even from the womb. Some of the learned call men to the timely service of God, from the allusion of Mosess rod (Exo 3:1-22), and Isaiahs vision (chap. 9), both of the almond tree, because of all trees that soonest putteth forth her blossoms. How sound that collection is, I will not stand to inquire; only this is true, that such as would be trees of righteousness, and known to be of the Lords planting, laden (especially in their age) with the fruits of the Spirit, must with the almond tree timely bud, and blossom, and bear, that their whole lives may be a fruitful course, whereby God may be glorified, and themselves receive in the end a more full consolation. (T. Taylor, D. D.)

Our young men

Tell me, said Edmund Burke, what are the prevailing sentiments that occupy the minds of your young men, and I will tell you what is to be the character of the next generation. This is but an echo of the epigrams of the ancients. The modern statesman but repeats the wisdom of the past. The dominant power of the young men of a nation has been recognised in all ages. It was because he taught her young men, that Socrates was feared at Athens. Standing in the market place, visiting the gymnasia, or speaking from the porticoes, he wielded a power that senators viewed alike with envy and with dread. When Wesley was desired to leave Oxford to take a local parish, he refused, because, he said, the schools of the prophets were there, and he felt that in forming the sentiments of young men he was doing a greater work for the next generation than he could possibly do in any other locality.

Rules for young men

The Hon. Stephen Allen, who had been Mayor of New York, was drowned from on board the Henry Clay. In the pocket book was found a printed slip, apparently cut from a newspaper, a copy of which we give below. It is worthy to be engraven on the heart of every young man:–Keep good company, or none. Never be idle. If your hands cant be usefully employed, attend to the cultivation of your mind. Always speak the truth. Make few promises. Live up to your engagements. Keep your own secrets if you have any. When you speak to a person look him in the face. Good company and good conversation are the very sinews of virtue. Good character is above all things else. Your character cannot be essentially injured except by your own acts. If any one speaks evil of you let your life be so that none will believe him. Drink no kind of intoxicating liquors. Ever live (misfortune excepted) within your income. When you retire to bed, think over what you have been doing during the day. Make no haste to be rich if you would prosper. Small and steady gains give competency with a tranquil mind. Never play at any game of chance. Avoid temptation, through fear you may not withstand it. Earn money before you spend it. Never run into debt unless you see a way to get out again. Never borrow if you can possibly avoid it. Do not marry until you are able to support a wife. Never speak evil of any one. Be just before you are generous. Keep yourself innocent if you would be happy. Save when you are young, to spend when you are old. Read over the above maxims at least once a week.

Self-control

In the supremacy of self-control, says Herbert Spencer, consists one of the perfections of the ideal man. Not to be impulsive, not to be spurred hither and thither by each desire that in turn comes uppermost; but to be self-restrained, self-balanced, governed by the joint decision of all the feelings in council assembled, before whom every action shall have been fully debated and calmly determined–that it is which education, moral education at least, strives to produce. This is the one determining quality on which success or failure in after life most depends. Failing here, your failure is absolute and irremediable. Success here is success assured hence forward. Here are two youths–the one college bred, but without self-government; the other was never in a college, but knows and possesses the power of self-control. For all worthy work in life the latter is immeasurably superior; he will make a better banker, manufacturer, legislator, general. Knowledge of Greek and mathematics and Latin is valuable, but placed in the balance against self-control, it has not the weight of a feather or the worth of a farthing. But true education embraces self-control, and, with other acquisitions, gives the scholar great advantage. Mr. Pitt was once asked what quality was most essential for a Prime Minister. One of the party said, Eloquence; another, Knowledge; another, Toil. No, said Pitt, it is Patience, and patience with him had its real meaning of self-control. In this quality he himself excelled. There is an instructive monument to this great statesman in Westminster Abbey. Pitt stands erect with extended hand; another figure represents Anarchy writhing in chains at his feet, while a calm-brewed figure representing History is writing down the record of his victorious achievements for posterity to read. There is pressing need for other Pitts to conquer self, and then conquer their fellows in this disordered world. Anarchy and wrong yet ravage the land. They need strong, self-conquered men to put them in chains. And be assured, impartial history waits to immortalise the name of the great moral heroes of today.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. Young men – exhort to be sober-minded.] Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The word signifieth to be temperate, sober, wise, discreet, to govern their passions; an exhortation more specially necessary for young men, whose natural heat inclineth them to passion and rashness.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. YoungGreek, “Theyounger men.”

sober-mindedself-restrained[ALFORD]. “Nothing isso hard at this age as to overcome pleasures and follies”[CHRYSOSTOM].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves.

Fuente: John Gill’s Exposition of the Entire Bible

The younger men ( ). Just one item, besides “likewise” ( as in Titus 2:3; Titus 2:1; Titus 2:9), “to be soberminded” (, old verb as in Rom 12:3). It is possible to take “in all things” ( ) with , though the editors take it with verse 7.

Fuente: Robertson’s Word Pictures in the New Testament

t

1) “Young men likewise exhort “ (tous neoterous hosautos parakalei) “Young men alike exhort thou, implore, or call alongside you.” 1Ti 5:1; 1Pe 5:5. Younger men are to be respectful toward elders in the work of the Lord, as they follow Christ, 1Co 11:1.

2) “To be sober-minded.” (sophonein) “Appeal to or exhort thou them to be sensible.” 1Ti 4:12; 1Co 14:20.

Fuente: Garner-Howes Baptist Commentary

6 Exhort likewise younger men He merely enjoins that young men be instructed to be temperate; for temperance, as Plato shows, cures the whole understanding of man. It is as if he had said, “Let them be well regulated and obedient to reason.”

Fuente: Calvin’s Complete Commentary

4.

THE YOUNG MEN Tit. 2:6-8.

Text 2:68

6 the younger men likewise exhort to be sober-minded; 7 in all things showing thyself an example of good works; in thy doctrine showing uncorruptness, gravity, 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 us.

Thought Questions 2:68

79.

Would it be right to assume that all men who are not called older men would be classified as younger men?

80.

Give the meaning of the word exhort.

81.

Please notice the repetition of the term sober-minded (Cf. Tit. 1:8; Tit. 2:2; Tit. 2:4-5). Give the meaning and application of this word.

82.

Show how Pauls word to Titus was prompted by the context.

83.

To what, in previous verses, does the expression all things (Tit. 2:7) refer?

84.

Is there some difference in an ensample and an example? If so, what?

85.

Read Mat. 23:3 and relate this to Titus, and then to present day preachers,

86.

To what do the two words, uncorruptness and gravity refer? Do they relate to the content of the teaching, or to the manner in which it is taught? Discuss,

87.

The content of the message is the subject of Tit. 2:8, Give the meaning of the word sound, What will be the evidence of sound speech?

88.

Who would criticize the teaching of Titus? Explain the use of the word condemnation in Tit. 2:8,

89.

Who is he that is of the contrary part?

90.

Describe the possible circumstances under which someone would be ashamed.

Paraphrase 2:68

6 The young men, in like manner, exhort to govern their passions, that they may behave soberly in the giddy season of youth. 7 To give weight to thy exhortations, in all things make thyself a pattern of those good works which thou enjoinest to others. In teaching, shew incorruptness of doctrine, gravity of speech, and sincerity with respect to the motives by which thou art influenced,

8 In conversation, and in proving offenders, use clear and strong, but temperate speech, which cannot be found fault with even by the offenders themselves; that he who is not a Christian may be ashamed of his opposition to thee, and to the elders, thy assistants, having nothing bad to say concerning you as teachers.

Comment 2:68

Tit. 2:6. Paul has but one word to give the young men, and it should be sufficient:be sensible! Exercise control over yourself, think through your decisions and words. Some commentators would place the phrase in all things with verse six instead of verse seven. In such a case Paul would be asking the young men to be balanced in judgment in every area of life, Morals and doctrine have both been discussed in these verses. Let the young men be prompted to exercise self-mastery in both areas.

Tit. 2:7. Both Timothy and Titus are urged by the Apostle to set the example for those who are being taught (Cf. 1Ti. 4:12). The word pattern literally means an impress of a die, and hence in a metaphorical sense an example. This pattern is to be presented in all thingsor for all things. If the elders of Crete or Ephesus wanted to know the meaning of any of the teaching given, they could see a living translation of it in the conduct of Titus or Timothy. What an awesome responsibility!who is sufficient for these things?our sufficiency is in God.

Are we to understand the words: in thy doctrine showing uncorruptness, gravity, to refer to the content of teaching, or to the manner in which the teaching (or doctrine) is given? We prefer the latter. So much depends on the manner of presentation. Two words are used: uncorruptness and gravitylet the man of God so speak as to persuade men by his manner as well as by his material, that he could not be corrupted by those who would seek to influence him by base gainwhether it be for money or popularity. Let the man of God desist from all clowning and tom-foolery while teaching and preaching the Word of God. If seriousness can be turned off and on like a faucet, the preacher becomes suspect in his manner of teaching. This is a serious matterbe serious about it!

Tit. 2:8. This verse discusses the content of teachinghealthy speechthe word speech could relate to all speaking whether publicly or in private. There are preachers who destroy by their unhealthy speech in private, all they have built up by their healthy speech in public. This MUST NOT be! There is no way to produce strong, profitable servants on a mixed diet of flesh and Spirit.

Those on the outside are always waiting and watching for something evil to say of the man of God. Paul personifies the opposition by the use of the pronoun he. It should be he that is of the contrary part who is ashamednot the preacher. When word is spread around the community concerning some inconsistency of word or action, let the life of the evangelist be so exemplary that when the truth is known, those who doubted him would be ashamed they ever entertained such thoughts. When the trial is over, there is no evil thing to be said against Gods man.

Fact Questions 2:68

49.

Give the meaning and application of the one word to young men.

50.

When Paul instructed Titus to be an example what did he mean?

51.

To what do the words uncorruptness and gravity refer?

52.

Explain the use of the word speech in Tit. 2:8,

53.

Who is the one of the contrary part? What is our responsibility to him?

Fuente: College Press Bible Study Textbook Series

(6) Young men likewise exhort to be sober minded.The task of influencing the young men belongs especially to Titus. Among them, in respect to age, he still must be reckoned; as regarded their peculiar temptations, none could be found so fit as the still young Christian disciple of St. Paul (he was probably about forty years of age when he was placed over the Cretan Church) to set out vividly before them both the peril and the only means of guarding against it. Brought up in a Pagan home, not improbably in the luxurious and wicked Syrian Antioch, drawn to the Masters side in the fresh dawn of manhood, tried in many a difficult task and found faithful, the words of Titus, exhorting the youth of Crete to be sober-minded, or self-restrained, would be likely to have great weight. In this word, which urged self-restraint, a young mans duty is briefly comprehended. No task, the wise Chrysostom tells us, is after all so hard and difficult for youth, as obtaining the mastery over oneself in the matter of harmful pleasures. The Apostle gives but few special directions here for his disciples guidance, for he is going to tell him how he will best win these young men to the side of Christ. It will be, he proceeds to show him, most effectually done by the sight of the example of his own manly, self-restrained religious life.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Soberminded Self-regulated, as against the wild impulses of youth and vigour.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘The younger men likewise exhort to be sober-minded,’

The younger men meanwhile must be exhorted to be in full control of themselves and sensible. They must be masters of themselves in Christ, fit for the Master’s use (2Ti 2:21).

Fuente: Commentary Series on the Bible by Peter Pett

Concerning young men and slaves:

v. 6. Young men likewise exhort to be sober minded,

v. 7. in all things showing thyself a pattern of good works; in doctrine showing uncorruptness, gravity, sincerity,

v. 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.

v. 9. Exhort servants to be obedient unto their own masters. and to please them well in all things. not answering again,

v. 10. not purloining, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things.

Having given full directions regarding the younger women, the apostle does not overlook the admonitions for younger men as well: The younger men likewise admonish to be sensible. This includes a demeanor, or conduct, which is in harmony with the wholesome doctrine as taught by Paul. They should show that firmness of character which enables them, by the grace of God, to use their sound common sense in all circumstances of life. The passionate behavior of unthinking youth must no longer be found in men that have learned self-mastery in the school of the Holy Spirit. In all things, with reference to all situations, the younger men should make use of this sane-mindedness. If they are assailed by any form of temptation. they will not play with fire, but will suppress all thoughts that tend to sin, since their will is bound by the commandment of God.

In order that this admonition which Titus is to address to the younger men may have proper weight, St. Paul adds: Offering thyself as a type of good works, in doctrine uncorruptness, dignity, in speech wholesome, irreproachable, in order that he of the opposition may be confounded, having nothing to say of us that is evil. It is an important obligation which St. Paul here lays upon his young coworker, by binding him to practice what he preached. It was almost self-evident that the younger members of the congregations, hearing the exhortations from the mouth of Titus, would watch and inquire whether the good works which he praised so highly were found in his own life. And certain works and virtues the people had a particular right to expect of Titus, since they were those that belonged to his office in the strictest sense. He was to show sincerity, or integrity, and gravity, or impressiveness, in his doctrine. A chaste sincerity of mind, giving full evidence of his own confidence in the Word of Grace, was to be combined with a dignified gravity of manner. Everything that does not agree with the seriousness of Christian truth has no right in the pulpit: there is a far cry from popularity to vulgarity. To this belongs also that the speech, the public discourse, of the true minister be wholesome, sound, free from all morbid enthusiasm and shallow attempts at arousing the feelings of the hearers. The preaching must always be of such a nature as to render it impossible that valid exceptions may be taken against it. The adversaries must be given no opportunity for criticism that is well founded. The preaching of the Word must be so certain, so clear, so decided, so convincing, that the opponent is confounded and ashamed. Under such ideal circumstances all his efforts to find some evil thing to report and to deride concerning the Christians and their doctrine will come to naught. What an earnest admonition for all preachers to be faithful in the preparation and delivery of their sermons, and for all parishioners to aid their pastor that this part of his work might not be neglected!

The apostle, as in other letters, includes an admonition also in regard to those Christians that occupied the station of slaves: Slaves (admonish) to be subject to their masters, in all things to give a satisfactory account of themselves, not contradicting, not embezzling, but displaying the utmost trustworthiness, that they adorn the doctrine of our Savior God in all things. See 1Ti 6:12. The apostle may have had several reasons for referring to the slaves in this manner. In the first place, the number of slaves in the early congregations seems to have been quite large. Then also the position of slaves in those days was such as to cause them to long for freedom or to lighten their lot. And finally, many of them may have been infected with carnal opinions concerning the liberty of the Gospel. But the Christian religion does not eliminate the distinction of stations in social life. The apostle therefore admonishes the slaves not to harbor rebellious thoughts, but to be subject to their masters that had the right of disposal over them. In certain matters indeed it might happen that the slave would be compelled by the fear and love of God to refuse obedience, namely, where the honor of the Lord above was at stake. Act 5:29. But in general, the rule held good that a slave was to obey his master, not only the kind and gentle, but also the froward. 1Pe 2:18. He should strive to give satisfaction all around, the master thus being obliged to be well pleased with him. To this end, all contradictory ways must be put aside by the slaves, they must not think of thwarting their masters’ plans, wishes, or orders. Since, moreover, slaves so often had the opportunity to purloin or embezzle the goods of their master, or to use that which did not belong to them to the detriment of their master, they are told not to become guilty of such a transgression of the Seventh Commandment. They should prove themselves altogether trustful, making it possible for their master to rely upon them absolutely. Conduct of this kind was bound to make an impression as the apostle and the Lord wanted it to be made. The heathen masters and others would draw their conclusions concerning the doctrine in which these slaves believed. Their behavior would thus serve to adorn the Christian doctrine of the great Redeemer and Savior: it would cause men to declare that the Christian religion must be an extraordinary, a fine and glorious doctrine. Thus the humble, faithful work of the Christian slaves would be a good work of high merit, whereby the cause of God, their Savior, would again be aided. Incidentally, the removal of prejudice against the Christian religion, even through an honest Christian workingman’s faithfulness, might pave the way for the proclamation of the Gospel.

Fuente: The Popular Commentary on the Bible by Kretzmann

Tit 2:6 . ] “ the younger men ;” not, as Matthies supposes, the younger members of the church, without distinction of sex.

] here, as in Tit 2:3 , on account of the similarity of the exhortation.

] equivalent to , opposed to omnibus immoderatis affectibus (Beza). Hofmann: “The whole purport of the apostle’s exhortations is included by the apostle in the one word , which therefore contains everything in which the moral influence of Christianity may be displayed.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2262
SOBER-MINDEDNESS

Tit 2:6. Young men likewise exhort to be sober-minded.

THE first object of a Christian minister is, to proclaim the Gospel of salvation, in all its freeness and in all its fulness. This is the foundation of a sinners hope: and unless this foundation be firmly laid, it will be in vain to attempt any superstructure; since from the Gospel alone, and from Christ as revealed in it, can we obtain that strength which is necessary for the production of any good work whatever. But, when we have made known the truth as it is in Jesus, we must go on to inculcate holiness in all its branches; and not in general terms only, but with a special reference to every particular person whom we may have occasion to address. Titus, though but a youth, was enjoined to officiate with all the authority of a divinely-appointed minister; and to address with equal fidelity the aged and the young, on the subject of their respective duties: Speak thou the things which become sound doctrine: exhort alike the aged men, and aged women, the young women also, and the young men, giving to each the instruction suited to his own peculiar state and condition. To the aged men and aged women many important hints were to be offered; as to the young women also, through the medium of the matrons. In every one of these, sobriety of mind bears a part [Note: ver. 2, : ver. 4, : ver. 5, : ver. 6, .]: but in the instructions which he is to give to young men, it comprehends the whole; since, if they be thoroughly imbued with that, it will form their whole character agreeably to the mind of God. I shall not, however, so confine my observations to the one sex as to overlook the other, but shall address myself indiscriminately to youth in general. And in doing this, I will,

I.

Shew whence it is that young people need this particular counsel

1.

They are inexperienced as to the world

[The world, in the eyes of youth, looks fair, and promises much happiness to those who will worship at its shrine. Its allurements are set forth on every side; and its votaries are everywhere inviting us to participate their delights. But its choicest flowers conceal a thorn; its sweetest draughts are impregnated with poison. Of all that it contains, there is not any thing that is capable of affording any permanent satisfaction: on every thing in it is stamped, in characters that are indelible, this humiliating inscription, Vanity and vexation of spirit. Over this, however, is hung a veil, which time and experience alone are, for the most part, able to remove. What wonder then is it, if youth, who see nothing but the outward garb of the world, admire its glittering vanities, and give themselves to the pursuit of its empty shadows? What wonder, if, after having got a taste of its delusive pleasures, they suppose, of course, that the harvest will correspond with the first-fruits? But the event never justifies the expectation. To none did the world ever yet prove a satisfying portion: and therefore, in the commencement of their course, the counsel in the text is necessary for every child of man.]

2.

They are but little acquainted with their own hearts

[They take credit to themselves for meaning well: and they do perhaps, on the whole, mean well: entertaining no deliberate purpose to offend either God or man. But they are not aware how strong a bias there is within them, or through what a delusive medium they behold the things around them. Their prejudices are all in favour of the world: their passions are pleading strong for indulgence: self-denial is in its very nature painful: and, if only they keep within the bounds prescribed by custom, they can see no reason why they should debar themselves from any species of indulgence. By gratification, their dispositions, their habits, their very sentiments, are confirmed; and thus they proceed in their vain career; calling good evil, and evil good; putting darkness for light, and light for darkness; bitter for sweet, and sweet for bitter [Note: Isa 5:20.]: in a word, whilst they feed on ashes, a deceived heart turns them aside; so that they cannot deliver their souls, or say, Is there not a lie in my right hand [Note: Isa 44:20.]? How needful for them the counsel in our text is, must be obvious to every considerate mind.]

3.

They are surrounded on every side with evil counsellors and vicious examples

[The great mass of mankind are walking after the imagination of their own hearts, and not after God. Nor are they ashamed of what they do: yea, rather, they glory in their shame, and with undaunted effrontery persuade all around them to follow their pernicious ways. The votaries of real piety, on the contrary, are few; and in their habits they affect an unobtrusive concealment. Of course, young people conceive that the great majority are right; and that those who are walking in a narrow and unfrequented path, are actuated by some vain conceit, against which it will be well to guard. The invitations too of the gay are welcome, because they meet with a congeniality of sentiment and feeling in the youthful bosom; whilst the lessons of wisdom and piety find a very reluctant admission into the soul. We need only observe how different an ear young people turn to the counsels of wisdom, and of folly, and we shall see the importance of the admonition in our text, and the necessity of exhorting them to be sober-minded.]
Having shewn what need young people have of counsel, I will,

II.

Suggest such counsel as their situation requires

Under this head we might range through the whole field of practical wisdom, and bring forth topics which would occupy a whole volume. But we must content ourselves with a few brief hints:

1.

Some more general

[The first point that I would press on your attention is, to get your souls deeply imbued with the concerns of eternity. If the concerns of time have the ascendant in your hearts, there can be no hope of your ever being sober-minded, because your views and dispositions are radically wrong. You are immortal beings; and must never forget, that in a few more hours you will be standing at the tribunal of your Judge, and be consigned by him, for ever, either to heaven or to hell. If that be kept out of sight, every species of delusion will be harboured in the mind, and will reign without controul

But it is not a general conviction that will suffice. No: you must pray to God to guide you in every step of your way. So deceitful is sin, and so desperately wicked is the heart, that no human care can preserve you. It is God alone that can keep the feet of his saints. Had you all the zeal of Peter, you might, in a time of trial, deny your Lord, and dissemble with your God. To your latest hour you must entreat of God to guide you; for it is not in man that walketh to direct his paths; and, in every step you take, you must say, Hold thou me up, and I shall be safe

You must also be diligent in studying the word of God. There is something very imposing in the maxims of the world; and you will easily be misled by them. But the word of God must be your rule: it must be the one touchstone, by which you are to try every sentiment and every practice. You must take the sublimest precepts of Holy Writ, and set before you the brightest examples that are there exhibited: you must behold an Abraham sacrificing his only son at the command of God; and a Moses giving up all the treasures of Egypt, that he might participate affliction with the people of God. You must follow the Apostle Paul in all his diversified scenes of trial; and see what spirit he manifested, what conduct he pursued. Above all, you must contemplate your blessed Lord and Saviour in every step which he took whilst sojourning in this polluted world. It is in this way that you must attain sobriety of mind. The world will call these things enthusiasm: but, whatever the world may say or think, your wisdom is to be conformed to Christ, and to walk in all things as he walked.]

2.

Others more particular

[General rules will scarcely suffice to mark with sufficient accuracy the counsel in my text. I would therefore descend to a few particulars; and say, Consider what becomes you in your place and station. There are particular duties assigned to different situations: to you who are in earlier life, the virtues of modesty, and diffidence, and submission, are of prime importance. Nothing is more hateful than conceit and waywardness in the youthful mind. The younger are especially commanded to be in subjection to the elder, and especially to those elders who are placed by God in authority over us: and, wherever there is sobriety of mind, there will be a willing obedience to all lawful authority, and a diligent performance of every appointed duty. Humility, respect, and deference to the judgment of superiors, are pre-eminently characteristic of a well-regulated mind.

I would also say, Consider, on every occasion, what impression your conduct is likely to make on others. This is on no account to be overlooked. An inattention to it is productive of incalculable evil. We are not at liberty to cast stumbling-blocks in the way of others. Religion of itself, however careful we may be, will be sufficiently offensive to the carnal mind, without having any thing added to it by our imprudence. We should guard, as much as possible, that our good may not be evil spoken of: and if, as must of necessity be the case, we are constrained in many things to act contrary to the wishes of those around us, we should seek to disarm their hostility by meekness and gentleness, and not to augment it by petulance and indiscretion.

One great help to sobriety will be, (what I would next recommend,) to choose for your associates the prudent and discreet. He that walketh with wise men, says Solomon, will be wise; but a companion of fools will be destroyed. We naturally drink into the spirit of those with whom we associate: and we are told from authority, that evil communications will corrupt good manners. Indeed, from evil connexions the most deplorable consequences ensue. It is no uncommon thing for a man, who at first only walks occasionally in the counsel of the ungodly, to come ere long to stand in the way of notorious sinners, and at last to be found sitting in the seat of the scornful. If you would walk wisely, put away from you the light, the vain, and those who are indulging any sinful propensity; and gather round you the wise, the discreet, the holy. This will render your path incomparably more safe and easy, and will contribute to fix in you such habits as are praise-worthy and of good report.

To this I would add yet further, Examine your own motives and principles of action, with all possible care and diligence. Many persuade themselves that they are doing right; whilst all but themselves see, that they are acting a very unworthy part. James and John were at one time actuated by ambition, and at another time by revenge; whilst yet they had not the smallest consciousness of deviating from the path of duty. But they knew not what spirit they were of. And so it is with us: we may think that we are under the influence of a religious principle; whilst, in fact, we are manifesting a temper that is truly Satanic. Let us remember this; that whatever proceeds from pride, from passion, from interest, or from any corrupt principle whatever, is wrong; and that we then only are right, when our zeal for God is blended with love to man, and when we are ready to weep over the persons whom we are constrained to offend.

Lastly, I would say, Be open to conviction. Diffidence becomes every child of man. A backwardness to receive reproof, or to listen to one who would point out to us a wiser path, is a strong presumptive evidence that we are wrong. We should be jealous over ourselves. We see mistake and obstinacy in others; and we should guard against them in ourselves. Our first care must be, to prove all things, and then to hold fast that only which is good.]

Address
1.

Those who are yet strangers to sound doctrine

[You have at least seen, this day, that the Gospel is not, as some slanderously affirm, opposed to morality: you have seen, on the contrary, that the grace of God which bringeth salvation teaches us to live soberly, righteously, and godly, in this present world [Note: ver. 11, 12.]. Do not then impute, as many do, the indiscretions of professors to the Gospel which they profess. It is not to be supposed that young people should all at once become so wise and discreet, that they shall not err in any thing. They are of like passions with yourselves, and are in the midst of a tempting and ensnaring world; and have, moreover, deceitful hearts, and a subtle adversary ever endeavouring to turn them aside. Be not offended, then, if you do see somewhat of indiscretion in youthful professors. Ascribe it not to their religion, but their inexperience: and if you see them growing in sobriety of mind and consistency of conduct, let the honour redound to that Gospel by which they are animated; and to that God, by whose gracious influences they are instructed and upheld.

There is one danger to which the indiscretions of religious people may expose you; and that is, the confounding of coldness and indifference with sobriety of mind. Be assured, that however faulty religious professors may be in the exercise of their zeal, you can never be right in indulging a lukewarm spirit. This is offensive to God, and odious in the extreme. Religion requires the heart, the whole heart; nor will God be satisfied with any thing less. I call upon you, therefore, to embrace the truth, and to walk worthy of it: and, instead of censuring the infirmities of the weak, be yourselves examples to them in every thing that becometh the Gospel of Christ.]

2.

Those who desire to serve the Lord

[Your very desires, if not duly regulated, may lead you astray. You may imagine that your duty to your God and Saviour supersede your duties to men; but it does no such thing. The duties of the second table are as binding as those of the first: only they must, to a certain degree, be subordinated to them. I say, to a certain degree; for if there be only a positive institution, the duty of love will supersede that: but, where the commands are of a moral and religious nature, there God must be obeyed, and not man. You must endeavour to make all your duties harmonize: for, most assuredly, there is no real contradiction between them; and in endeavouring to fulfil them all, you must not forget that declaration of Solomon, I, Wisdom, dwell with Prudence. Prudence is not that contemptible virtue which many people imagine: it calls into action much thought, and care, and self-denial, and love; and it tends, in a very high degree, to recommend the Gospel. On the exercise of it much of Gods honour depends: for imprudence will cause his ways to be evil spoken of, and his very name to be blasphemed. On the exercise of this, too, the eternal welfare of multitudes depends. No one knows how many might be won by the good conversation of Gods people, who never will be won by the word. Let this be kept in mind: you will at least cut off occasion from those who seek occasion against you; and put to silence the ignorance of foolish men;and, who can tell? you may peradventure, by the light which shines from you, constrain many to confess, that God is with you of a truth, and lead them to glorify God in the day of visitation [Note: 1Pe 2:12.]. Guard, then, against extremes of every kind; and say with David, I will walk wisely before thee, in a perfect way [Note: Psa 101:2.]. Guard against extremes in austerity; extremes in fear; extremes in confidence; extremes in boldness and forwardness. There is a season for every grace, and a limit to the exercise of every grace. Your faith must be tempered with fear; your boldness, with modesty; your zeal, with love: you must have a spirit of power, and of love, and of a sound mind. You must not so tremble, as to forget that you have cause to rejoice; nor so rejoice, as to forget that you have cause to tremble: you must combine the two, and rejoice with trembling. In this way you will attain sobriety of mind, and adorn the doctrine of God our Saviour in all things.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

6 Young men likewise exhort to be sober minded.

Ver. 6. Young men likewise exhort ] See Trapp on “ 2Ti 2:22 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 ff.] The younger men in like manner exhort to be self-restrained (see above Tit 2:5 , and 1Ti 2:9 , note), shewing thyself (the use of with is somewhat remarkable, but borne out by Xen. in reff. The account of it seems to be, that would be the regular expression for ‘to set an example,’ the personal action of the subject requiring the middle (see Krger, p. 363): and, this being so, the form of such expression is not altered, even where is expressed in apposition with . Cf. Ellic.’s note) in (‘ about ,’ ‘ in reference to ’ (reff.): a meaning of with the acc. derived from its local meaning of ‘ round about :’ see Winer, edn. 6, 49, i.) all matters (not masc. sing.) an example ( , , Thl.) of good works (reff.), in thy teaching ( ) incorruption (it is difficult exactly to fix the reference of (or , which means much the same). It may be objective of the contents of the teaching that it should set forth purity as its character and aim: or subjective, that he should be, in his teaching , pure in motive, uncorrupted: so Wiesinger, comparing 2Co 11:3 , . Huther takes it of the form of the teaching, that it should be pure from all expressions foreign to the character of the Gospel. This is perhaps hardly satisfactory: and the first interpretation would bring it too near in meaning to which follows), gravity, a discourse (in its contents and import) healthy, not to be condemned, that he of the opposite part ( , Chr. But the former idea is hardly before the Apostle’s mind, from Tit 2:5 , in which the Gospel being evil spoken of was represented as the point to be avoided. Cf. also 1Ti 6:1 ; 1Ti 5:14 ; 2Ti 2:25 . It is rather the heathen or Jewish adversaries of the Gospel, among whom they dwelt) may be ashamed (reff.), having nothing ( , because, following the , it is subjective to him, the adversary. We should say, , but : in the former the objective fact, in the latter the subjective deficiency, is brought out) to say of us (Christians: not ‘me and thee’) ( that is ) evil (in our acts: is never used with , nor of words, in the N. T., but always of deeds : ‘having no evil thing to report of us’ no evil, whether seen in our demeanour, or arising from our teaching).

Fuente: Henry Alford’s Greek Testament

Tit 2:6 . : See on 1Ti 2:9 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Tit 2:6-8

6Likewise urge the young men to be sensible; 7in all things show yourself to be an example of good deeds, with purity in doctrine, dignified, 8sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us.

Tit 2:6

NASB”sensible”

NKJV”sober-minded”

NRSV, TEV”self-controlled”

NJB”moderate”

The younger men are given only one guideline (“be sensible,” cf. Tit 2:2; Tit 2:4-5). It is the only imperative in Tit 2:2-6. See the full note on this common Greek term at 1Ti 3:1. It characterized many of the Greek philosophers’ basic guide to life (i.e., “the golden mean”).

Tit 2:7 “in all things” It is grammatically uncertain whether the “in all things” of Tit 2:7 relates to this verse and is thereby another guideline for young men, or is related to the emphatic “yourself” of Tit 2:7, which would refer to Titus.

“show yourself to be an example” This is a present middle participle used as an imperative (cf. 1Ti 4:12).

For “example” (tupos) see Special Topic: Form at 1Ti 4:12.

“of good deeds” This is a recurrent emphasis (cf. Tit 1:16; Tit 2:7; Tit 2:14; Tit 3:1; Tit 3:8; Tit 3:14). Lifestyle change was the evidence of and an attraction to the Christian message.

NASB”with purity in doctrine”

NKJV”in doctrine showing integrity”

NRSV”in your teaching show integrity”

TEV”be sincere. . .in your teaching”

NJB”by sincerity. . .when you are teaching”

This seems to describe the way Titus is to teach (in contrast to the false teachers’ impure lives and motives), not only the content of his preaching and teaching. Titus was to pass on the Apostolic truths he had received from Paul. If it does refer to content, then possibly it is an emphasis on the resurrection (cf. Rom 2:7; 1Co 15:42; 1Co 15:53-54).

There are several Greek manuscript problems related to this phrase. In A Textual Commentary on the Greek New Testament Bruce M. Metzger says the term aphthorian (incorruption)

1. has the good manuscript support (i.e., *, A, C, D*)

2. fits the context

3. explains the other variants

4. is the most unusual of the options

The most common option (i.e., c, Dc, L, and most later minuscule manuscripts) is adiaphthorian (sincerity) (p. 654).

Tit 2:8 “sound in speech” This is the same recurrent term used in Tit 2:1-2 which meant “healthy” (metaphorically in contrast to the unhealthy message of the false teachers).

NASB”dignified”

NKJV”reverence”

NRSV”gravity”

TEV”serious”

NJB”earnestness”

See full note at Tit 2:2.

“which is beyond reproach” This is a guideline for both Christian leaders and believers in general (cf. Tit 1:6-8; Tit 1:10; 1Ti 3:2; 1Ti 3:7; 1Ti 3:10; 1Ti 5:8; 1Ti 5:14; 1Ti 6:1). See Special Topic at 1Ti 3:2.

“the opponent” In context this could refer to (1) the false teachers of Tit 1:10-16 or (2) the unbelievers of society who criticized Christianity out of pagan ignorance. Believers’ lives should silence both groups and attract them to the gospel.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Young men = The younger. Greek. neoteros, as in 1Ti 5.

exhort. App-134.

sober minded. Greek. sophroneo. Compare verses: Tit 2:4, Tit 2:5, Tit 2:12, and see Rom 12:3.

Fuente: Companion Bible Notes, Appendices and Graphics

6 ff.] The younger men in like manner exhort to be self-restrained (see above Tit 2:5, and 1Ti 2:9, note), shewing thyself (the use of with is somewhat remarkable, but borne out by Xen. in reff. The account of it seems to be, that would be the regular expression for to set an example, the personal action of the subject requiring the middle (see Krger, p. 363): and, this being so, the form of such expression is not altered, even where is expressed in apposition with . Cf. Ellic.s note) in (about, in reference to (reff.): a meaning of with the acc. derived from its local meaning of round about: see Winer, edn. 6, 49, i.) all matters (not masc. sing.) an example ( , , Thl.) of good works (reff.),-in thy teaching () incorruption (it is difficult exactly to fix the reference of (or , which means much the same). It may be objective of the contents of the teaching-that it should set forth purity as its character and aim: or subjective, that he should be, in his teaching, pure in motive, uncorrupted: so Wiesinger, comparing 2Co 11:3, . Huther takes it of the form of the teaching, that it should be pure from all expressions foreign to the character of the Gospel. This is perhaps hardly satisfactory: and the first interpretation would bring it too near in meaning to which follows), gravity, a discourse (in its contents and import) healthy, not to be condemned, that he of the opposite part ( , Chr. But the former idea is hardly before the Apostles mind, from Tit 2:5, in which the Gospel being evil spoken of was represented as the point to be avoided. Cf. also 1Ti 6:1; 1Ti 5:14; 2Ti 2:25. It is rather the heathen or Jewish adversaries of the Gospel, among whom they dwelt) may be ashamed (reff.), having nothing (, because, following the , it is subjective to him, the adversary. We should say, ,-but : in the former the objective fact, in the latter the subjective deficiency, is brought out) to say of us (Christians: not me and thee) (that is) evil (in our acts: is never used with , nor of words, in the N. T., but always of deeds: having no evil thing to report of us-no evil, whether seen in our demeanour, or arising from our teaching).

Fuente: The Greek Testament

Tit 2:6. Young men likewise exhort to be sober minded.

They are full of spirits, they are very sanguine, they are apt to be carried away with novelties; exhort them to have that which is thought to be a virtue of age, namely, sobriety. Let them be old when they are young that they may be young when they are old.

Tit 2:7. In all things skewing thyself a pattern of good works:

Titus was himself a young man; he must, therefore, be a pattern to young men; and as a pastor or evangelist he must be a pattern to all sorts of men.

Tit 2:7-8. in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

It is a pity when truth suffers at the hand of its own advocate; and perhaps the very worst wounds that truth has received have been in the house of its friends. You must be careful, therefore, that he that is of the contrary part may be ashamed, having no evil thing to say of you.

Tit 2:9. Exhort servants to be obedient unto their own masters,

They were mostly slaves in those days. A sad condition of society was that in which service meant slavery; yet even slaves were to be obedient unto their own masters.

Tit 2:9-10. And to please them welt in all things; not answering again; not purloining,

Not practicing petty thefts, as, alas! some servants do even now,–

Tit 2:10. But shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

The life of the Christian, even if he be a servant, is to be an ornament of Christianity. Christ does not look for the ornament of his religion to the riches or the talents of his followers, but to their holy lives that they may adorn the doctrine of God our Saviour in all things.

Tit 2:11-12. For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

Christians are not to run out of the world, as monks and hermits sought to do, but to live in this present world. Yet, while in the world, we are to be godly, that is, full of God. That kind of life which is without God is not for Christians. Those worldly desires, the pride and ambition, which are common to worldly men, are not to have power over us; we are to deny them, and to live soberly. This word relates not only to eating and drinking, but to the general sobriety of a mans mind: Denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.

Tit 2:13-14. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

See what Christ died for, see what Christ lives for, see what we are to live for, that we should not only be a people purified, but purified unto Himself. We are not only to have good works, but we are to be zealous of them; we are to burn with zeal for them, for zeal is a kind of fire, it is to burn and blaze in us until we warm and enlighten others also.

Tit 2:15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

As I have already reminded you, Titus was a young man; and people are apt to despise the pastoral office when it is held by a young man. Yet they ought always to respect it, whether it be held by a young man or an old man. God knows best who is most fitted for the work of the ministry: and those of us who are getting old must never look with any kind of scorn or contempt upon those who are commencing their service, for we, too, were young once. You cannot measure a mans grace by the length of his beard, nor by the number of his years.

This exposition consisted of readings from Tit 2:6-15, and Titus 3.

Fuente: Spurgeon’s Verse Expositions of the Bible

Tit 2:6

the younger men likewise exhort to be sober-minded:-The tendency of youth is to lightheartedness and frolic that lead to sin. While the Christian religion does not deny the enjoyment of life to youth, it would hold in proper restraint that they be sober-minded, and act as becomes Christians. Because the true happiness here and hereafter is promoted by restraining the tendencies to excess in lightness and frivolity.

Fuente: Old and New Testaments Restoration Commentary

Young: Job 29:8, Psa 148:12, Ecc 11:9, Ecc 12:1, Joe 2:28, 1Pe 5:5, 1Jo 2:13

sober minded: or, discreet, Tit 2:2

Reciprocal: Job 32:6 – I am Pro 1:4 – to the Mat 13:52 – scribe Mar 6:30 – both Act 15:32 – exhorted Rom 12:3 – soberly 1Co 14:3 – exhortation 1Th 2:11 – General 1Th 5:6 – sober 1Pe 5:8 – sober

Fuente: The Treasury of Scripture Knowledge

Tit 2:6. Sober minded means having a mind of self-control.

Fuente: Combined Bible Commentary

Tit 2:6 sums up in the same comprehensive term the peculiar duty of the Christian young man

the opposite being the defect of character conspicuous in his class. Also, the special sin of heathenism lay in the excessive indulgence of natural desires, on which heathen philosophy had striven in vain to apply a curb. Self-restraint is needful not alone in fleshly actions or the lusts of the mind, but in all things, that we may neither desire honours which are not due to us, nor be inflamed with avarice nor subdued by any passion whatever (Jerome). Wisdom requires a similar restraint or balance in the formation and the holding of intellectual opinions.

Fuente: A Popular Commentary on the New Testament

Note here, 1. That the ministers of God must apply themselves and their doctrine to the several sexes, ages, and conditions of their people; that every person, man and woman, young and old, superior and inferior, may know not only what is lawful, but what is expedient, most beseeming their quality, and best-becoming their age.

Here our apostle directs Titus to exhort first the aged men, next the aged women, now the younger men, that they be sober-minded, settled in the truth, guided by sound judgment, not governed by passion, not led by sense and appetite, not puffed up with proud conceit:

where it is observable, that St. Paul’s warnings here given in this chapter to the aged men, the aged women, and the younger men, do intimate to us what vices they are that all sorts of persons are subject to, and most endangered by; and this is the wise improvement that all should make of it, to watch against the sins of their age and condition, their complexion and constitution, their calling and vocation, every sin that doth so easily beset them, and obstructs and hinders them in their Christian course.

Fuente: Expository Notes with Practical Observations on the New Testament

Instructions for Young Men and Servants

As with all the other categories, young men are exhorted to maintain self-control. Titus, like all the other young men, was charged to be a model of good works. His teaching was to be pure, filled with reverence and so sound as to thwart any condemning words from others. In fact, those hostile to the truth would be embarrassed to speak against his life ( Tit 2:6-8 ).

Through Titus, Paul urged Christian slaves to live so as to be acceptable to their masters. They were not to talk back or take something entrusted to their care. Ultimately, all the good they did was meant to please the Master, Jesus Christ ( Tit 2:9-10 ; Col 3:22-25 ). Actually, all the various instructions to Christians were written by Paul to encourage them to glorify God in all their lives.

Fuente: Gary Hampton Commentary on Selected Books

6 Young men likewise exhort to be sober minded.

The young men are also to be encouraged to be sober minded, or self controlled or right minded. This would relate to all areas of life, be it at work, at home or at play. I think many Christian men need to relate this aspect to their actions at sports events. They are Christian men, not maniacs and should act like Christian men, not like unsaved lunatics.

I know of more than one Christian “leader” that has no problem blowing up and getting overtly angry at sporting events. My, how Christ like.

Titus is also to address the young men concerning their lifestyle. I am not sure just what to make of the shortness of the list in relation to the men as opposed to the list for the young women, nor do I feel it safe to comment on same.

Again, there might be some culture involved. The nature of the Cretan society may have been different that our own. It may be that the young men had, by nature, a different make up and spiritual need than the young women.

I really don’t think that some of the teachings for the young women would be inappropriate in our society for young men. We might make mention that the older men should be teaching the younger men as the older women teach the younger women.

I might make note that the term translated “young men” and the term translated “young women” are the same Greek word – the context being the determinate factor as to the gender indicated. The word relates to youth or youthful or younger. One commentary says that the verse four use is a feminine form of the word (both spelled the same and both the same Strong’s word so not sure why he says that.)

The idea of loving the husband requires the first passage to relate to women, while it is broken away from verse six in that it contains “likewise” indicating another group – other than the young women.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

Young men 2:6-8

The same principles apply to the behavior of young men. The age range for the older men and women would have been about 40 and up in that culture, and that of the younger would have been between about 20 and 40. [Note: Towner, The Letters . . ., p. 730.] Since Titus was one of the younger, Paul addressed him personally. They should also be sensible (Gr. sophronein; self-controlled, Tit 2:2; Tit 2:5-6) and a good example (pattern) of good deeds (1Ti 4:15-16).

"Since young men are inclined to be somewhat impetuous and unrestrained in conduct, their basic need is to be ’self-controlled,’ cultivating balance and self-restraint in daily practice." [Note: Hiebert, "Titus," p. 437.]

They do this by maintaining purity in the teaching of God’s truth as teachers or simply practitioners, by being dignified (serious, Tit 2:2), and by speech that others cannot legitimately criticize. Obedience to these particulars would rob the enemies of the church of any reasonable grounds for criticism (cf. Tit 1:16). They would be "put to shame" because they would have no factual basis for their opposition.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)