But say the things which fit sound doctrine,
Parallel Translations
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But say the things which fit sound doctrine,
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But speake thou that which becometh wholsome learninge.
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Bvt speake thou the thinges which become wholesome doctrine,
Cross-references (6)
Passages linked to Titus 2:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Timothy 1:13 Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus.
- 1 Timothy 6:3 If anyone teaches a different doctrine, and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness,
- Titus 1:9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
- 1 Timothy 1:10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine,
- Titus 3:8 This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
- Titus 2:11-14 For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age; looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 1. But speak thou the things which become sound…
1. But speak thou the things which become sound doctrine He points out the remedy for driving away fables, namely, that Titus should devote himself to edification. He gives the appellation of sound doctrine to that which may instruct men to godliness; for all trifles vanish away, when that which is solid is taught. When he enjoins him to speak those things which agree with “sound doctrine,” it is as if he had said, that Titus must be continually employed in this preaching; for to mention these things once or twice would not be enough. And Paul does not speak of the discourse of a single day; but so long as Titus shall hold the office of pastor, he wishes him to be employed in teaching this doctrine.
“Sound doctrine” is so called from the effect produced by it; as, on the contrary, he says, that unskillful men dote about questions which do no good. Sound, therefore, means wholesome, that which actually feeds souls. Thus, by a single word, as by a solemn proclamation, he banishes from the Church all speculations which serve rather to promote ostentation than to aid godliness, as he did in both of the Epistles to Timothy.
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He makes “sound doctrine” to consist of two parts. The first is that which magnifies the grace of God in Christ, from which we may learn where we ought to seek our salvation; and the second is that by which the life is framed to the fear of God, and inoffensive conduct. Although the former, which includes faith, is far more excellent, and therefore ought to be more zealously inculcated; yet Paul, in writing to Timothy, was not careful about attending to order; for he had to deal with an intelligent man, to whom he would offer an insult, if he dictated to him word by word, as is usually done to apprentices or beginners. Under the person of Titus, indeed, he instructs the whole church of Crete; yet he attends to the rules of propriety, that he may not appear to distrust his prudence. Besides, the reason why he is longer in his exhortations is, that they who gave their whole attention to idle questions — needed especially to be exhorted to the practice of a good and holy life; for nothing is better fitted to restrain the wandering curiosity of men than to know in what duties they ought to be employed.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The fifth admonition: The doctrine must not only be…
The fifth admonition: The doctrine must not only be generally pure, but also be applied to all ages and orders of men, according to the diversity of circumstances.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1 But speak thou the things which become sound…
1 But speak thou the things which become sound doctrine:
Ver. 1. But speak thou, &c.] Quasi dicat, the worse others are, the better thou must be; keeping a constant counter motion to the corrupt courses that are in the world through lust. A pearl in a puddle retains its preciousness; and fish in the salt waters retain their freshness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That is, preach those things which agree with that…
That is, preach those things which agree with that doctrine which is sound, and which tendeth to make others sound in the faith, and in a holy life. Be not thou led by the example of those triflers in preaching, but let the subjects of thy discourse be what may tend to edifying; nor is there any more effectual way to stop the mouths of those fablers. Dagon will fall down before the ark of God.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain As if our apostle had said, whatever the forementioned…
As if our apostle had said, whatever the forementioned judaizing doctors preach, though they doat upon dreams, and feed their hearers with fables and fancies, to poison and corrupt their souls, and turn them from the truth; be sure that thou carriest thyself as becomes a sound preacher of the gospel, and speak only the things that become sound doctrine the body may as soon be nourished with carrion, as the soul with rotten and unsound doctrine. Christian doctrine is sound doctrine. And the ministers of Christ, who feed his people as may contribute greatly to their spiritual health and soundness. Speak thou the things that become sound doctrine.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Here is the third thing in the matter of…
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I. Generally, to a faithful discharge of his own office. His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then,
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II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1. To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.
2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as Co1 10:31, Whatever you do, do all to the glory of God. And Phi 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers - mē diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (Co1 14:34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pro 31:1, Pro 31:26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.
3. There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach, (1.) To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pro 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. Ti1 5:13, Ti1 5:14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (Ti1 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13, Tit 2:14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Gen 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22, Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?" would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Rom 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is," would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.
4. Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.
5. With these instructions to Titus, respecting what he should teach others - the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching. (1.) Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art." Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction, (2.) For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7, Tit 2:8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. Ti1 4:16, Take heed to thyself, and to thy doctrine: and, Ti1 4:12. of the same chapter, "Let no man despise thy youth, but be thou an example of believers in word - in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee." In Ti2 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. Th1 2:9, Th1 2:10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are, (3.) The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,
6. The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws - that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.
(1.) The duties themselves are these: -
[1.] To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Rom 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. "If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?" This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. Pe1 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,
[2.] To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his, - when this can content them, that the earthly master is pleased, though God be displeased, - or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, "Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. "Art thou called, being a servant? Care not for it, Co1 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ." Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.
[3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est - Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.
[4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pro 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Luk 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then,
(2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants - more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain But speak thou the things which become sound doctrine.…
But speak thou the things which become sound doctrine. Concerning sound doctrine, and the form of it; see Gill on Ti2 1:13. The things which become it are a good life and conversation, the various duties incumbent on professors of religion, according to their different station, age, and sex, which are observed in some following verses; these become the Gospel of Christ, and are ornamental to the doctrine of God our Saviour; and these are to be spoken of by the ministers of Christ, in their proper places, and at proper times; who ought not to be dumb, and keep silence at any time, but especially when there are many unruly and vain talkers: sound doctrine ought to be spoken out openly and publicly, fully and faithfully, with great plainness and evidence, that it may be understood and known by all; and with much certainty, without hesitation, as being, without controversy, undoubted truth; and with all boldness, not fearing men, or seeking to please them; and it should be constantly and continually spoken, in season, and out of season; and care should be taken that it be spoken consistently, and in an uniform manner, that there be no clashing and contradiction; and the duties of religion, which become sound doctrine, should be set in their true light, and proper place, as fruits of the grace of God, and to glorify him; these should be spoken out plainly, frequently insisted upon, and warmly and zealously urged, as being decent things, for the honour of God, the recommending of religion, the good of mankind, and the service of one another: as particularly,
. The things which become it are a good life and conversation, the various duties incumbent on professors of religion, according to their different station, age, and sex, which are observed in some following verses; these become the Gospel of Christ, and are ornamental to the doctrine of God our Saviour; and these are to be spoken of by the ministers of Christ, in their proper places, and at proper times; who ought not to be dumb, and keep silence at any time, but especially when there are many unruly and vain talkers: sound doctrine ought to be spoken out openly and publicly, fully and faithfully, with great plainness and evidence, that it may be understood and known by all; and with much certainty, without hesitation, as being, without controversy, undoubted truth; and with all boldness, not fearing men, or seeking to please them; and it should be constantly and continually spoken, in season, and out of season; and care should be taken that it be spoken consistently, and in an uniform manner, that there be no clashing and contradiction; and the duties of religion, which become sound doctrine, should be set in their true light, and proper place, as fruits of the grace of God, and to glorify him; these should be spoken out plainly, frequently insisted upon, and warmly and zealously urged, as being decent things, for the honour of God, the recommending of religion, the good of mankind, and the service of one another: as particularly,
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Titus 2:2
tit 2:2
tit 2:2
tit 2:2That the aged men be sober,.... Or "vigilant", and watchful over themselves, their conduct and conversation, lest being evil, it should be drawn into an example by younger persons: this is to be understood not of men in office, of presbyters or elders; for their characters are described in the preceding chapter; but of men in years, of ancient men, that are professors of religion, and members of churches: who should also be
grave; in their behaviour, speech, and dress; levity of conversation, frothy language, and airy dress, are very unbecoming aged persons: and who ought to be
temperate; in eating and drinking, especially the latter, to which old age is most addicted, and care should be taken that they be not over charged with it, and that day overtake them unawares, since they are upon the brink and borders of eternity: the word is rendered "discreet" in Tit 2:5 and sober in Ti1 3:2 and both are characters suitable to men in years.
Sound in faith, in charity, in patience; though they may be unhealthful in their bodies, and become decrepit through age, they should be sound in their minds; in the doctrine of faith, lest they should lead others into error; and their faith in Christ should appear to be right and genuine; and their love to God, to Christ, and to his people, should be real and sincere, and be taken off from the things of the world, of time and sense; an affection for which is an evil that frequently cleaves to old age: and patience should have its perfect work; not only to bear the infirmities of body, brought on by age; but whatsoever sufferings they may be called unto for the sake of Christ and his Gospel, in their last day; and to run out the race that is set before them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Wholesome - Restoring and preserving spiritual health.
Wholesome - Restoring and preserving spiritual health.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Sundry directions to aged men, 1, 2.
CHAPTER II.
Sundry directions to aged men, 1, 2.
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To aged women, 3.
To young women, 4, 5.
To young men, 6.
Directions to Titus, relative to his own conduct, 7, 8.
Directions to servants, 9, 10.
What the Gospel of the grace of God teaches all men, 11, 12.
The glorious prospect held out by it; salvation from all sin,
and final glory, 13-15.
NOTES ON CHAP. II.
Verse 1. But speak thou the things] This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Tit 2:1-2. The apostle, having directed Titus to ordain…
Tit 2:1-2. The apostle, having directed Titus to ordain elders in every city, and described the character and qualifications of the persons he was to invest with that office in the church; also having laid open the bad character and evil practices of the Judaizing teachers and their disciples in Crete, and ordered him to rebuke them sharply, he now proceeds to give him a short view of the duties of his office as superintendent both of the teachers and of the people in that island. But speak thou, &c. — As if he had said, Though false teachers dwell upon fables, traditions, and the commandments of men, which disorder and poison the souls of the hearers, do thou inculcate the things which become — Or agree with; sound, wholesome, salutary doctrine — Calculated to restore and preserve spiritual health; to invigorate all the faculties of the soul, and keep them in a healthy state. That the aged men be sober — Νηφαλιους, vigilant, as veteran soldiers, not to be easily surprised; grave — Or serious, as σεμνους may be rendered; temperate — Or prudent, as σωφρονας signifies; see on Tit 1:8; sound in the faith — Sincere and steadfast in their belief of, and adherence to, all the great doctrines of the gospel; in charity — Αγαπη, love, to God and man; patience — A virtue particularly needful for, and becoming them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But speak thou - In thine own ministry. In…
But speak thou - In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred office. Here he gives him special instructions in regard to his own preaching. “The things which become sound doctrine.” To wit, those which he proceeds immediately to specify. On the phrase sound doctrine, see the notes at 1Ti 1:10; compare 2Ti 4:3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Sound doctrine. It is not sufficient to teach sound…
Sound doctrine. It is not sufficient to teach sound doctrine, says St. Jerome, if it be not at the same time taught in a manner worthy of itself; that is, if he who teaches it by his words belies it in his actions. (St. Jerome)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain Titus Chapter 2
Titus Chapter 2
“Sound doctrine” takes account of all this, and, in its warnings and exhortations, maintains all these proprieties. This is the instruction which the apostle here gives to Titus, with regard to aged men, aged women, young women (relatively to their husbands, their children, and their whole life, which should be domestic and modest); young men, to whom Titus was to be always a pattern; slaves, with their masters; and then the duties of all towards magistrates, and indeed towards all men. But, before taking up this last point, he establishes the great principles which are the foundation of the conduct of the saints amongst themselves in this world. Their conduct towards magistrates and the world has a different motive.
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The conduct of Christians as such, in the assembly has for its basis and motive the special doctrines of Christianity. We find these doctrines and motives in Tit 2:11-15, which speaks of that conduct.
Tit 2:11-15 contains a remarkable summary of Christianity, not exactly of its dogmas, but as a practical reality for men. Grace has appeared. It has appeared, not limited to a particular people, but to all men; not charged with temporal promises and blessings but bringing salvation. It comes from God to men with salvation. It does not expect righteousness from men, it brings salvation to those that need it. Precious and simple truth, which makes us know God, which puts us in our place, but according to the grace which as overleaped every barrier in order to address itself, in the sovereign goodness of God, to every man on the earth!
Having brought this salvation, it instructs us perfectly with regard to our walk in this world; and that in relation to ourselves, and to other men, and to God. Renouncing all ungodliness, and all lusts that find their gratification in this world, we are to bridle the will of the flesh in every respect and to live soberly; we are to acknowledge the claims of others and to live righteously; we are to won the rights of God over our hearts and to exercise godliness.
But our future also is enlightened by grace. It teaches us to wait for the blessed hope, and the appearing of the glory of our great God and Saviour Jesus Christ.
Grace has appeared. It teaches us how to walk here below, and to expect the appearing of the glory in the Person of Jesus Christ Himself. And our hope is well founded. Christ is justly precious to us. We can have full confidence of heart in thinking of His appearing in glory, as well as the most powerful motive for a life devoted to His glory. He gave Himself for us to redeem us from all iniquity, and to purify for Himself a people who would belong to Him in His own right and be zealous-according to His will and His nature-of good works.
This is what Christianity is. It has provided for all, the past, the present, and the future, according to God. It delivers us from this world, making of us a people set apart for Christ Himself, according to the love in which He gave Himself for us. It is purification, but a purification which consecrates us to Christ. We belong to Him as His peculiar portion, His possession in the world; animated with the love that is in Him, in order to do good to others and bear testimony to His grace. This is a precious testimony to that which Christianity is, in its practical reality, as the work of the grace of God.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Directions which Titus is to give to different classes…
III
Directions which Titus is to give to different classes of Church members, and to confirm by his own example
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Tit_2:1-10
1But speak thou the things which become [what becomes the] sound doctrine: 2That the aged men [aged men] be sober, grave, temperate, sound in [the] faith, in charity [love], in patience [steadfastness]. 3The aged women likewise, that they be in behavior as becometh holiness [saints], not false accusers [slanderous], not given [addicted] to much wine [wine-drinking], teachers of good things 4[what is good]; That they may teach the young women to be sober [that they school1 the young (married) women], to love their husbands, to love their children, 5 To be discreet, chaste, keepers at home,2 good, obedient to their own husbands, that the word of God be not blasphemed. [The] 6Young men likewise 7[in like manner] exhort to be sober-minded [temperate] ; In all things shewing thyself a pattern [as an example] of good works: in [the] doctrine shewing 8uncorruptness, gravity [dignity], sincerity [omitted, as not in the test],3 Sound speech, that cannot be condemned; [in order] that he that is of the contrary part [the adversary] may be ashamed, having no evil thing [when he has nothing evil] to 9say of you [us].4 Exhort servants to be obedient unto their own masters, and to please them well in all things [to be well-pleasing in all things]; not answering 10again [not to be contrary]; Not purloining [Purloining nothing], but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
EXEGETICAL AND CRITICAL
Tit_2:1. But speak [i.e., preach] thou, Σὺ δέ, in contrast with the false teachers just condemned [and emphatic.—D.]. Titus is to follow the example, not of the false teachers, but of Paul: he is to follow the line of sound doctrine, which here, and generally in the Pastoral Epistles, is especially commended in its practical direction.—What becomes [is agreeable to] the sound doctrine [in opposition to the fables and commandments of men.—D.]; (comp. Tit_1:9). Precisely the opposite of those who speak what is not right (see Tit_2:11).
Tit_2:2. That aged men, &c. This whole predicate, which is continued in what follows, depends either upon λάλει (speak), or upon ἅ πρέπει, κ.τ.λ. (what becomes, &c.), which amounts to the same thing in respect to the sense. The first connection appears to be favored by the form of Tit_2:6.—Aged (πρεσβύτας), namely, in years (as Phm_1:9; Luk_1:18), [not πρεσβυτέρους, in an official sense; Ellicott.—D.].—Sober, νηφαλίους (comp. on 1Ti_3:2).—Grave, temperate (comp. on 1Ti_2:2; Tit_1:8).—Sound in faith, &c.—Steadfastness, ὑπομονή, here corresponds in a measure to “hope,” in the ordinary Pauline trilogy. If this virtue becomes every disciple of the Lord (Mat_24:23), it is peculiarly an ornament to the aged. On the dative here employed, for which, in Tit_1:13, the preposition ἐν is found, see Winer, Gramm., § 194. Calvin: “With good reason does he include in these three parts (faith, love, patience) the sum of Christian perfection. For by faith we worship God; because neither invocation, nor any exercises of piety, can be separated from it. Love extends to all the commandments of the second table. Patience follows as the seasoning of faith and love. For, without it, faith would not long endure, and many things occur every day, so insulting, or exhibiting so much ill temper, that in our irritation we should not only be languid, but almost dead to the duties of love, if the same patience did not support us.”
Tit_2:3. Aged women likewise, πρεσβύτιδας: the Apostle refers here not to the wives of the elders, nor to the deaconesses, but to the aged female members of the church generally (comp. 1Ti_5:2).—In behavior, ἐν καταστήματι, not only in their apparel, but also in their whole deportment. Jerome: “That their very walk and motions, countenance, language, and silence, shall present a certain decorous and sacred dignity.”—As becometh saints (comp. Eph_5:3; 1Ti_2:10). The sanctification of the inner life must shine forth in the whole arrangement of our daily walk and conduct.—Not slanderers, literally, not devils, μὴδιαβόλους (see on 1Ti_3:11).—Not addicted to much wine-drinking (comp. on 1Ti_3:8). Of ardent spirits, which in our days are drunk along with, and now and then more than wine, the Apostle does not speak, because in his time they were not in use. Against brandy, for instance, he could not lift up a warning voice, because it has been known but four hundred years, and was first sold by the apothecaries, in the fifteenth century, as a medicine. But surely the sin of being addicted to such liquors is no less inconsistent with “the sound doctrine,” than the being “given to much wine” (1Ti_3:8).—Teachers of what is good, not publicly (1Ti_2:12), but [as the specifications in the context imply.—D.] privately, although by the word of exhortation, as appears from what immediately follows.
Tit_2:4. That they school the young women,ἵνα σωφρονίζωσι τὰς νέας. Without prohibiting the exhortation of the young women directly by Titus himself, Paul would have these exhortations, in matters of daily life, proceed from the aged women in their several circles of influence. The substance of these exhortations is, to love their husbands, to love their children. It is worthy of note how the Apostle here, and in other passages, directs the attention of every one to the immediate sphere in which Providence has placed him. The key to this is given in the remark of Calvin: “Moreover, he exhorts more at length, because they were to be particularly recalled to the endeavor after a holy and becoming life, who had been busy only in idle inquisitiveness: for there is nothing which better checks the aimless curiosity of men, than to know in what duties they ought to be engaged.”
Tit_2:5. Discreet [or, perhaps better, staid.—D.], chaste, domestic, οἰκουρούς, (according to another reading possessing much authority, οἰκουργούς [see critical remarks.—D.], a word which does not elsewhere occur, but meaning, according to its composition, working at home, housewifely).—Obedient to their own husbands (τοῖς ἰδίοις ἀνδράσιν, own with emphasis), a genuine Pauline expression (Eph_5:22), and a deep Christian thought (1Pe_3:1-6).—That the word of God be not blasphemed (comp. on 1Ti_4:1). [Also Tit_2:8; 1Ti_5:14. The general idea of this passage is, that the good name of the gospel depends upon the proper conduct of its professors in the stations they occupy.—D.] On comparing this with 1Ti_5:1 it is manifest that the Apostle would have the young women in Crete exhorted in a somewhat sharper tone than those in Ephesus. There, however, the exhortation was to be given by the youthful Timothy himself; here, on the contrary, by the aged women, who in many respects would have more freedom and right to address their younger sisters.
Tit_2:6. The young men [τοὺς νεωτέρους, the younger men.—D,]. to be temperate. Having spoken of the elders and the younger women, the Apostle now adds to the directions for aged men (Tit_2:2) a hint for Christian youth. All that Titus was to hold up before this class, is summed up once more in a Christian σωφρονεῖν [to be sober-minded, in opposition to being under the influence of immoderate affections; Beza, Huther.—D.]. It will be remembered in what a comprehensive sense this word is elsewhere employed, and how much value Plato, for example, attaches to temperantia.
Tit_2:7. In all things, &c. This exhortation springs quite naturally from the preceding, since Titus himself was also a young man. But not only with a view to this class, but also to all the members of the church, Paul would have Titus unite with the preaching of the word the preaching of his own example, without which all teaching and exhortations are vain. [Notice, in the original, the emphasis, next only to περὶ πάντα, on σεαυτόν, thyself.—D.] In all points,περὶ πάντα, i.e., in respect to all things which belong to the faith and the life of the true Christian, showing thyself,σεαυτὸν παρεχόμενος (on the reflexive pronoun with the Middle, see Winer,Gramm., § 39, 6), as an example of good works,τύπον, a pattern which others might safely follow, such as Paul himself had given (1Co_11:1). Calvin: “He wishes the teachers to be a copy, which the scholars may imitate.”—In doctrine uncorruptness. “This and the following accusative are dependent upon ‘showing;’ see Col_4:1;” Huther.—Instead of ἀδιαφθορίαν in the Recepta, is to be read, with A. C. D.1 E. [Cod. Sin.], and others (see Lachmann and Tischendorf) ἀφθορίαν [which has much the same meaning. To make, with De Wette, this incorruptness, or purity, refer to the quality of the doctrine, viz., as unadulterated or pure, would be to anticipate what is said in the next verse, “sound doctrine,” and to necessitate a too abrupt connection with the next word, “dignity,” Which must certainly be referred to the teacher. It is best, therefore, with Macknight, Flatt, Heyden-reich, Wiesinger, Ellicott, and others, to understand it, as Dr. Van Oosterzee does, of the form of Titus’s teaching. His discourses, in respect to their preparation and delivery, must be characterized by sincerity and dignity; or, as Ellicott well expresses it—in his delivery, “a chaste sincerity of mind was to be combined with a dignified σεμνότης of manner.”—D.] The form of the doctrine, then, should be pure, chaste, free from everything at variance with the character of the gospel; the spirit, and the true way and manner of discourse, is indicated by the next word, σεμνότητα, dignity.
Tit_2:8. Sound speech, that cannot be condemned, a description of the import of the doctrine which Titus was to preach, in distinction from that of the false teachers. The connection shows clearly enough that “sound speech,” λόγον ὑγιῆ, must be understood not of private conversation (Calvin), but of public preaching.—That the adversary may be ashamed. Since the connection gives no decisive indication of the particular kind of hostility here specially referred to, we may suppose it to be that of Satan, and also the false teachers who were his instruments. [Chrysostom also understands “the adversary” to be the devil; but the distinct reference to speaking against believers, seems much more probably to point to heathen or Jewish opposers, or both. This is now the opinion of the best expositors.—D.]—When he has nothing evil to say of us; either of us the Apostles—Titus, and Paul’s other fellow-laborers—or also of us Christians in general.
Tit_2:9. Servants, &c. (comp. 1Ti_6:1). In consequence of the peculiar national character of the Cretians, the spurious love of liberty must have here developed itself in its full strength. “Exhort,” παρακάλει, is to be supplied from Tit_2:6. The Christian slaves must be subject to their own masters—the masters to whom they legally belong.—In all things well-pleasing; so that not only their actions shall be blameless, but the way and manner also in which they perform them be agreeable in the eyes of their masters. The phrase, “in all things,” finds the needed limitation, of course, in Act_5:29.—Not to be contrary,μὴ ἀντιλέγοντας, not referring to isolated cases, but to the habit which many servants contract, of incessantly making some objection against what is said to them, and setting up their own will in opposition to that of their masters.
Tit_2:10. Purloining nothing,μὴ νοσφιζομένους, literally, taking away nothing for themselves (comp. Act_5:2-3).—Showing all good fidelity, describing the general disposition which should lie at the foundation of the particulars just mentioned. [It is called good, with reference to its results, as the connection shows.—D.]—That they may adorn in all things the doctrine, the word of the gospel, of our Saviour God (comp. chaps. 1, 2), not Christ distinctively, but God in His whole indivisible essence. A life, then, in which the power of the gospel is displayed, may be called an adornment of the doctrine (διδασκαλία). “The humbler the condition of servants, the more beautifully is their piety described;” Bengel.
DOCTRINAL AND ETHICAL
1. The exhortations of the Apostle intended for various classes, afford new evidence that Christianity does not reverse the natural order of things, but confirms and sanctifies it, and is thus a priceless boon to human society.
2. The care of the Apostle not to give the least offence to those who are unfriendly to the gospel, is entirely in the spirit of his Master (Mat_17:24-27), and hence must be imitated by every Christian in every sphere.
3. As our Lord exhorts all His disciples to edify others by the example of their life, the minister of the gospel is especially called to do this, if his preaching is not to be entirely fruitless. “Take heed to yourself, for the eyes of many are turned towards you, and many can see your fall. You can commit no fault, but that the world will trumpet it. Eclipses of the sun, when the sky is clear, seldom occur unobserved. Since you give yourselves out to be lights of the church, many eyes will inevitably be turned towards you. If others, therefore, can sin unobserved, you cannot. The light of your own teaching will reveal your bad life. Do your work therefore, as those who know that the world is looking on, and that, too, with the keen eye of enmity, which always infers the worst, and knows how to find out, spread abroad, and use the smallest weaknesses, and even discovers evil where none exists;” Baxter.
4. That Christianity is the most practical thing in the world, becomes manifest when it sanctifies the family and the community, and renders them a dwelling of God through the Spirit. As a fuller commentary upon these exhortations of the Apostle, deserves to be consulted the Descriptio reipubl. Christianopolitaisœ, Strasb., 1619, by John Val. Andreä, in which the entire internal organization, and all the conditions of a true Christian church, are described. A counterpart to this is “Bishop Erich Pontopidan Menoza, or History of an Asiatic Prince, who journeyed about in the world in search of Christians, but had little success in his search;” Copenhagen and Leipzig, 1750, 6 vols.
HOMILETICAL AND PRACTICAL
Not our own will, but the pattern of sound doctrine, should be the rule of our preaching.—No condition and Ho period of life is to remain unaffected by the sanctifying influence of the gospel.—Although the calling of a disciple of the Lord is the same essentially in all cases, yet in every case it has special modifications.—The blessedness and the work of a Christian old age.—The disciples’ leaders should be furtherers in the way of life.—To the true preacher everything must preach.—How faith rejuvenates age, and imparts to youth somewhat of the wisdom of advanced years.—Deo servire, regnare est.—Christianity and slavery in their relation to each other: (1.) What slavery is without Christianity; (2.) what Christianity has done for slavery [the enslaved.—D.], and what it is yet to do.—It is a great benefit, when every occasion is taken away from the enemies of the Lord to work injury to the cause of His kingdom.—How Christianity adorns man, and how man in return adorns the gospel.
Starke: Cramer: A theologian must possess a theological prudence, wisdom, and discretion, in order to speak with every one according to his condition, character, and difficulties. For as a shepherd treats the young lambs in one way, the sheep in another, the wethers and rams in another, and makes a difference between the sound and the sick (Eze_34:15), so, because all Christians have not the same gifts, the preacher must know how to adapt himself to every case.—Hearers and readers of the Holy Scriptures should carefully note and practise the duties especially incumbent upon them by reason of their age, standing, and sex (Rev_2:7; Mat_24:15).—The fear of God adorns old age: an aged godly matron is worthy of double honor.—Biblia Würt.: Slander, detraction, backbiting, evil-speaking, is a common vice, especially among females.—Osiander: Hearty love between husbands and wives, parents and children, is well-pleasing to God.—Be assured, if Christian women lead scandalous and unseemly lives, great occasion is given to Jews and heathen to revile the gospel.—Shepherds of souls must not only let their voice be heard, but also go before the flock (Joh_10:3-4).—Fidelity is a golden virtue, and so an ornament to a servant.—Langii Opp.: if even servants and domestics should adorn the Christian religion, by their lives, how much more should ministers of the gospel, since not only their person, but their office, is concerned in the case (Tit_2:7-8).
Lisco: On the pastoral care in Christian churches,—(Synodical Sermon): The model of a good pastor.—Sound exhortation to all to an upright Christian life.—What influence sound doctrine should exert upon the different periods and relations of life.—Von Gerlach: All aged women in the Christian church have a kind of priestly office, viz., to pray for the young women, and to lead them to holiness (comp. 1Ti_2:9).
Footnotes:
[1]Tit_2:4.—[The present indicative σωφρονίζουσιν occurring after ινα, makes a construction so much opposed to usage, that, on the authority of C. D. E. K. L., it has been rejected for the subj. σωφρονίζωσι, by Griesbach, De Wette, Huther, Ellicott, and others. But on the evidence of A. F. G. H., et al., it has been accepted by Lachmann, Tischendorf, Alford, and is now confirmed by Cod. Sin.—D.]
[2]Tit_2:5.—[This is the rendering of the Rec., οἰκοῦρους, adopted by Ellicott on the comparatively weak authority of D.3 H. I. K., et al.; but the rare (“vox rara sed non inaudita,” Tischendorf) word οἰκοῦργους, “workers at home,” found in A. C. D.1 E. F. G., Cod, Sin., is now adopted by the best critics; Lachmann, Tischendorf, also Alford.—D.]
[3]Tit_2:7.—Ἀφθαρσίαν, which has only in its favor, among the uncial MSS., D.3 E.2 I. K., &c., is generally rejected on the authority of A. C. D.1 E.,1 Cod. Sin.—D.]
[4]Tit_2:8.—Instead of the reading, περὶ ὑμῶν, of the Recepta, περὶ ἡμῶν, with C. D. E. F. G., Cod. Sin., and many [most.—D.] versions and fathers, is to be preferred.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain Portraiture of the True Christian Laity under True Teaching,…
Portraiture of the True Christian Laity under True Teaching, Tit_2:1-15.
1. But—Marking the contrast between the Christian laity and the gainsayers and their followers in Tit_1:10-16; and a proper continuance of the portraiture of Tit_1:5-9; that portraying the ministry, this the membership in their various classifications. Aged men and aged women, (Tit_2:2-3,) young women and young men, with Titus for their type, (Tit_2:4-8,) are pictured as they should be, not forgetting the servants, (Tit_2:9-10,) all in view of the divine future opened upon us through the dying Christ, Tit_2:11-15.
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Speak thou—The portraiture is to be drawn by Titus’ teachings. And really Titus is directed to form the entire Cretan Church in its various cities (Tit_1:5) by his teachings; assuming that it will be done through the eldership whom he ordains. Thou in the Greek is doubly emphatic, by position and express insertion; marking a very striking contrast between Titus and the doctrinaries of the last paragraph.
Sound doctrine—Healthful teaching.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. sound doctrine] See on Tit_1:9, 1Ti_1:10.
1. sound doctrine] See on Tit_1:9, 1Ti_1:10.
1–3. What standard of holy living is to be maintained; first, for elder men and women
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After these instructions to Titus for the appointment of presbyters and the repression of false teachers in chap. 1, St Paul proceeds to lay down for him the standard of Christian life (Tit_2:1), in old men (Tit_2:2), old women (Tit_2:3), young women (Tit_2:4-5), young men, including Titus himself (Tit_2:6-8), slaves (Tit_2:9-10); based on the gifts of God’s grace in Christ and the hope of God’s glory (Tit_2:11-14); this standard to be authoritatively maintained (Tit_2:15).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) But speak thou the things which become sound…
II.
(1) But speak thou the things which become sound doctrine.—To introduce a regular organisation and the principle of a central church government into the numerous but scattered Christian congregations in Crete was Titus’ first work. The second and equally weighty mission the Apostle Paul charged him to execute was the refutation of a school of professed Christian teachers, who were promulgating doctrines at variance with the teaching of St. Paul and his brother Apostles, and were also, by their example and lives, fatally lowering the tone of Christian life. It was to the latter point—the evil moral influence of these teachers—that the attention of Titus was especially directed. False doctrinal teaching was bringing forth already its sure fruit, in the form of a life utterly unlike the pattern life of the Master. In contrast to this erroneous and misleading teaching, Titus is directed to exhort the varied ages, the different sexes, the bond and the free, to live lives which will bring no dishonour upon their Christian profession. The strictly practical nature of these charges is remarkable. Before touching upon doctrine, he presses home to these various ages and ranks the necessity of a quiet, useful life. The “sound doctrine” by which Titus was bidden to regulate his teaching is an expression peculiar to these Pastoral Epistles (see Note on 1Ti_1:10), and stands in clear contrast to the sickly, unhealthy teaching, fanciful and false, of the misleading teachers of Crete.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Befit for become, A.V; the sound for sound, A.V…
Befit for become, A.V; the sound for sound, A.V But speak thou, etc. The apostle now brings out, in full couldst with the vain talk of the heretical teachers, the solid, sober teaching of a true man of God, in harmony with the sound doctrine of the gospel of Christ. The sound doctrine (th ugiainoush didaskalia); as in 1Ti_1:10 (where see note). In 1Ti_6:1 h didaskalia by itself means "the Christian faith," "the doctrine of the gospel." The varying phrases, h kalh didaskalia, h kat eusebeian didaskalia , and h ugiainousa didaskalia , all mean the same thing, with varying descriptive qualifications (see ver. 10). The article "the" is not required.
Vers. 1-15. Practical godliness the end of spiritual doctrine.
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The teaching of St. Paul soars very high in respect of the hidden things of God. To none of the apostles were given more abundant revelations of heavenly mysteries. Caught up into the third heaven, hearing unspeakable words, saturated with gifts of the Holy Ghost, he was able to lead men"s souls into depths and heights of unseen things as no other teacher was. His eloquent tongue, pouring forth the riches of knowledge of an enlightened heart, could speak of God"s love to man, of his eternal purposes, of his predestinating grace, of the coming and kingdom of the Lord Jesus, of the resurrection of the dead, of the inheritance of the saints in light, in words of wisdom and power certainly not inferior to those of the very chiefest apostles of Christ. And yet, in dealing with the practical duties of Christian men and women, and in teaching morality as an essential part of Christianity, there is a particularity of detail, a searching application of truth, an earnest tone of warning and of exhortation, which could not be exceeded by any teacher of ethics who knew of nothing else but human conduct and the present interests of society. With St. Paul, familiarity with the highest doctrines of revelation does not depreciate the importance of the humblest duties of daily life; it rather magnifies it, and raises those duties from an earthly to a heavenly platform. If St. Paul"s sole end and aim in his apostolic labors had been to bring the daily life of every class of the community to whom he wrote into accordance with the law of righteousness, and to make human life on earth pure and happy, he could not have dwelt upon those details of practice, on which the economy of society depends for its comfort and- happiness, with more earnestness and particularity than he has done. The demeanor of old men, the behavior of old women, the influence of the aged upon the young, the innermost domestic duties of the wife and the mother, words, deeds, looks, dress, temper, disposition, affections, all comes under the constraining influence of the gospel as preached by St. Paul. In like manner that degraded portion of mankind whose condition was so pitiable in the Roman empire, the slaves, of whom there were such numbers in every considerable household, is brought under the elevating influence of Christian motive. Relations and duties full of naught but Fain and humiliation in themselves, and leading naturally to the vices which are born of degradation, are elevated at once into platforms of eminent virtue. Under the holy influences of Christian faith new principles are called into life, new motives of thought and action are awakened, and the low life of the dishonest, insolent, and deceitful slave becomes the arena for the exercise of some of the highest virtues of the saint. What a lesson we have here for the Christian teacher! If the parish priest, whose intercourse with his flock brings him into contact with the infirmities and sins of the various classes of his parishioners, would bend his strength in this direction, and upon the basis of the doctrine of grace would build the superstructure of a severe and minute instruction in the details of a really holy life, the value of a parochial ministry would be seen to the full. Christianity in the family, Christianity in the shop, Christianity in the daily intercourse of man with man, would be a preaching of Christ to the world which would put the caviler to shame, and which no adversaries would be able to gainsay or to resist.
HOMILIES BY T. CROSKERY. Ver. 1. Special instructions as to Titus"s own preaching.
"But speak thou the things which become sound doctrine respecting the special deportment of Christians of every age, sex, and rank.
I CHRISTIANITY IS A SYSTEM OF DOCTRINE AS WELL AS LIFE. It is a doctrine that it may be a life.
1. The doctrine is contrasted with the fables of the false teachers, who did nothing by their speculations but lower the tone of Christian life. A true moral life was only possible on the basis of the facts of the gospel plan of salvation (ver. 11).
2. Its soundness contrasts with the unhealthy teaching of the false teachers. It is called the good doctrine", (1Ti_4:6) and the "doctrine according to godliness". (1Ti_6:3) Every other system corrupts; the sound doctrine renovates, elevates, purifies; for our Lord said, "Sanctify them through thy truth." It is milk for babes and meat for strong men.
II IT IS THE DUTY OF MINISTERS TO PREACH THIS SOUND DOCTRINE. It ought to be preached:
1. Publicly and plainly, since there are so many" vain teachers.
2. With certainty, as being the undoubted truth.
3. With all boldness, as without fear of man or seeking to please man.
4. At all times, in season and out of season.
5. In its due relation to the duties of religion, as the spring of obedience. T.C.
HOMILIES BY D. THOMAS Vers. 1-10. Genuine morality.
"But speak thou the things which become sound doctrine," etc. Paul, having given Titus directions as to the organization of a Christian Church in Crete, and changed him to contend against those who, in the name of Christianity, propagated doctrines at variance both with the truths and the spirit of the gospel, here urges that genuine morality which should be the grand aim and tendency of all gospel preaching. The grand subject presented in this passage is genuine morality. There have been, and still are, those who regard morality and religion as two distinct subjects or lines of conduct. But they are essentially one; one cannot exist without the other. The essence of both consists in supreme regard to the Divine will as the only standard of character and rule of life. From these verses we may draw three general truths in relation to this subject.
I GENUINE MORALITY LEGISLATES ALIKE FOR ALL MANKIND. It speaks to man authoritatively, whatever his personal pecularities, adventitious distinctions, social relations, secular circumstances, official position, the number of his years, or the characteristics of his country. Moral law meets him everywhere; he can no more escape it than he can the atmosphere he breathes. In these words persons are mentioned distinguished by three fundamental facts.
1. The fact of age. Amongst the millions of the race, not many in any generation can be found that came into existence exactly at the same minute. Hence there are those differing in age from one year to a hundred or more. Hence Paul speaks here of "aged men" and "aged women," "young men" and "young women." At the first dawn of moral consciousness, up to the last breath of earthly existence, the voice of duty speaks saith the Lord." No one has strength enough to extricate himself from the ties of moral obligation. Not even that mighty spirit who leads the "world captive at his will" can break the shackles of moral responsibility.
2. The fact of sex. Here are "men" and "women," both the aged and the young. However closely identified in affection and interest, moral duty treats each as a distinct personality. In human legislation the obligation of the woman, in some cases, is absorbed in that of the man. Not so with the moral legislation of Heaven. Each must bear its own burden. Inasmuch as the woman is as bound to follow the will of God as the man, no man has a right to interfere with the freedom of her thought, the dictates of her conscience, or the independency of her devotions. For long ages men have not recognized this fact, and they have treated women as their toys of pleasure and instruments of gratification. Women are beginning to wake up to their rights, and the day of man"s tyranny is drawing to a close.
3. The fact of relationship. Paul says, "Exhort servants to be obedient unto their own masters." Why the duty of servants should be here referred to and not that of masters, is not because masters have not their duty, but perhaps at this time in Crete there were slaves who were disloyal and rebellious. Whilst the duty of servants is here referred to, the fact must not be overlooked that morality is binding on men in every social relationship, on the rulers as well as the ruled, the judges as well as the criminals, the parents as well as the children, the employers as well as the employees. What is wrong for one is wrong for all, and the reverse.
II GENUINE MORALITY REACHES TO THE SPRINGS OF THE HEART. It does not concern itself with the external conduct. Bodily exercise profiteth but little." But as it regards external conduct as the evolutions of the states of the heart, it legislates for those states. It says, "Keep the heart with all diligence, for out of it are the issues of life." Glance at the virtues here inculcated. "That the aged men be sober soberminded, grave, temperate." The exhortation to sobriety is also addressed to aged women: "That they be not given to much wine." Also to the young women: "Teach the young women to be sober." And to the young men: "Exhort to be sober-minded." Although physical sobriety is undoubtedly referred to, moral sobriety, serious thoughtfulness, and self-restraint are evidently included and regarded as fundamental. Moral sober-mindedness is the effective preventative and cure of all physical intemperance. No argument, either for total abstinence or against it, can be sustained by the phrase, "Not given to much wine." All the words convey is Do not get drunk. Sound in faith, in charity love, in patience." This means Have a healthy faith, a faith well founded; a healthy love, a love fastened on the supremely lovable; a healthy patience, a patience that shall bear up with fortitude and magnanimity under all the trials of life. "As becometh holiness reverent in demeanor. Let the whole life be full of that "holiness without which no man can see the Lord." "Not false accusers not slanderers. It has been observed that old women are specially tempted to garrulity and querulousness; hence the exhortation here. "Teachers of good things of that which is good. Things good in themselves as well as in their tendencies and issues; teachers, not merely by words, but by example. "That they may teach train the young women to be sober." The expression, "to be sober," should be omitted. "To love their husbands." The duty implies that the husband is loveworthy; there are some men who are called husbands so morally abhorrent and disgusting, that to love them would be impossible. The ideal husband must be loved. "To love their children." A mother"s love, of a certain kind, is proverbial. Maternal love, wrongly directed, has been one of the chief curses of the race. "To be discreet sober-minded. A proper cheerfulness in mothers is a precious virtue, but volatile frivolousness is a serious evil. Chastepurity of the body, freedom from obscenity in language and life. Nothing in society is more beautiful than a thoroughly chaste woman chaste in language, chaste in dress, chaste in movement; and nothing is more disgusting than the reverse a woman unclean in appearance, in costume, in language, in manners. "Keepers workers at home." Wives must work as well as husbands. Work is a condition of health and of true enjoyment. An idle wife is a bane both to herself and her family. "At home." This may not mean entirely in her own house, but in her own sphere, it may be in the garden, the field, the schoolroom, the Church, etc. "Good kind, amiable, sympathetic, generous, free from all that is malign, envious, and jealous. "Obedient being in subjection to their own husbands." This implies, of course, that the husband"s commands are wise, right, and useful. "That the Word of God be not blasphemed." This refers, perhaps, to all the previous exhortations, and expresses a grand reason for the cultivation of all virtues. Our conduct in all things should be such as to bring honor rather than dishonor on our Lord and Master. "Let your light also so shine before men, that they may see your good works, and glorify your Father which is in heaven." "Young men likewise exhort to be sober-minded. " Youth, in the swelling streams of its passions, the wild play of its fancy, and its craving for the romantic, is fearfully exposed to mental insobriety. Hence; no duty for the young is more urgent than that of obtaining a self-masterhood. Titus, whom Paul commands to exhort young men to this duty, was himself a comparatively young man. He could scarcely have been more than forty years of age. "Brought up in a pagan home, not improbably in the luxurious and wicked Syrian Antioch, drawn to the Master"s side in the fresh dawn of manhood, tried in many a difficult task and found faithful, the words of Titus exhorting the youth of Crete to be sober-minded or self-restrained would be likely to have great weight." In all things showing thyself a pattern ensample of good works, in doctrine showing incorruptness, gravity, sincerity, sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you us." In order that the exhortations of Titus might have full force, Paul here addresses an admonition to him. He is to show himself a "pattern of good works" in all things; he is to be a model of excellence in all his relations to the men and women of Crete, both the aged and the young. He must be pure, grave, and sincere. His preaching, too, should be such that could not be "condemned sound, healthy, practical, not fanciful, sentimental, and morbid. Ah! how many sermons preached every Sunday men of reason, thoughtfulness, conscience, recoil from and condemn! "Exhort servants to be obedient in subjection to their own masters, and to please them well to be well pleasing to them in all things; not answering again not gainsaying; not purloining, but showing all good fidelity." Herein is enjoined on servants obedience, acquiescence, honesty, faithfulness. All this implies, of course, that the master is what he ought to be, that his commands are righteous, that his words are truthful, and that the work he enjoins is lawful and right. "That they may adorn the doctrine of God our Savior in all things." From this it would seem that even slaves, in righteously serving their masters, may even honor God in their humble service. Thus from this passage we]earn that genuine morality reaches the very springs of the heart, the fountain of all actions. He is not a moral man who only acts in strictest conformity to the conventional rules of society, nor is he even a moral man who merely fulfills the letter of the Divine commands. "All these commandments have I kept from my youth up... Yet one thing thou lackest," etc. He only is the true man whose governing sympathies flow in the channels of eternal right, and whose activities are ever engaged in endeavors to please the mighty Maker of his being. The will of God, and that only, is the datum of true ethics.
III GENUINE MORALITY IS THE GRAND PURPOSE OF GOSPEL TEACHING. "But speak thou the things which become befit sound doctrine, that the aged men," etc. His teaching is to be in contrast with that of the false teachers mentioned in the previous verses, and which led to immorality of conduct. This verse and the seventh, urging Titus, as a preacher, to be a pattern in all things, both in his teaching and his conduct, justifies the inference that the grand end of gospel teaching is the promotion of get, nine morality. In the eighth verse of the next chapter, Paul distinctly states that Titus was so to teach that his hearers might be "careful to maintain good works." This is a point which what is called the Church" has, in its teachings, practically ignored. The gospel has been preached to sustain theologies, to establish sects, and to maintain certain institutions, ecclesiastical and political, instead of making men morally good, honest, faithful, and heroically loyal to the "truth as it is in Jesus." Here, then, we have the only infallible test of pulpit usefulness. In what does the real utility of the pulpit consist? In gathering large audiences? Any charlatan can do this; and, frequently, the greater the charlatan the most successful. In generating in the congregation the largest amount of superficial religious sentiment? This often emasculates the reason, diseases the conscience, enervates the will, and renders the whole atmosphere of the soul insalubrious and depressing. No; but in making men moral, the living agents evermore of" good works. I estimate a true Church, not by the number of its members, the apparent earnestness of its devotions, or the amount of its contributions, but by the number of its professors who are too truthful to lie, too honest to defraud, too morally noble to do or to countenance a mean or a dishonorable act to whom, in short, all worldly wealth and power, and life itself, are held cheap as dirt compared with the right. When Churches are made up of such members, then, and not until then, they will command the confidence, the sympathy, the trade, and the influence of the world. Well does Emerson say, "There is no morality without religion, and there is no religion without morality. "This is the love of God, that we keep his commandments." He who loves God keeps the commandment, loves God in action. Love is obedience in the heart, obedience is love in the life. Morality is religion in practice, religion is morality in principle. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain But speak thou the things which become sound doctrine
Tit_2:1
But speak thou the things which become sound doctrine
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Connexion with previous chapter: on the true pastor in contrast with the false
Titus duty is laid down by way of opposition, and knit to the former matter and chapter by the conjunction, But teach thou.
As if he had said, Although the false teachers whom I have described dote upon dreams, and feed their hearers with fancies and doctrines of men, to the corrupting and poisoning of souls, and turning men away from the truth, thou must be utterly unlike them in thy preaching; they speak pleasing things, but thou must speak profitable; they, by despising the simplicity of the gospel, fall not only into dangerous errors which they broach, but into loose and idle discourses which bring diseases upon the soul; but thou, on the contrary, must plainly and familiarly discover unto all estates of men and women their estates and duties, that thereby they may be brought to soundness; they cannot but speak and teach as they are; but let them trifle as they will, and live as they list, thou hast betaken thee to another service than that of man, and must carry thy ministry as becometh a sound teacher of the truth, which is according to godliness. (T. Taylor, D. D.)
Lessons for ministers
I. No Christian minister nor man must be so shaken at the ungodly courses of others in their rank as that they either give over or give back from their uprightness in their duties, for Titus, although he might seem to be cried down by the general voice of false and pompous teachers, yet must he not be silent; and though he might be troubled and opposed, yet must he not be timorous or sluggish; and though his doctrine was not received nor obeyed, yet he must not be weary of tendering and teaching it; yea, be it that the world would rather applaud mockers and time servers, yet must not he discontentedly with Jonas turn another way, but look unto his own duty in serving God, his Church, and mens salvations. Let others stand or fall to their own masters, it is safe for every man so to lay his counters as that his Master may find him doing, yea, well-doing.
II. The scope of every minister in his teaching must be to feed the people of God with wholesome doctrine, such as may bring the souls of men to health and soundness. For
1. If the common talk of Christians must be edifying, ministering grace, bring sweetness to the soul, and health to the bones; if it be required of every righteous man that his lips should feed many, nay, more, if the law of grace must sit under the lips of every virtuous woman, much more must the ministers, whose office in peculiar bindeth him to be a pastor or feeder, and that according to Gods own heart, he having for this purpose received his calling, gifts, and approbation of God.
2. Otherwise he perverteth the whole course of his life and calling, and is no better than those false apostles who, turning themselves from sound teaching to unfruitful discourses, called vain jangling, are said to rove and err from the right aim, like unskilful darters or shooters. (T. Taylor, D. D.)
Sound doctrine
I. We have only to look at the remaining part of this chapter to learn what paul means by sound doctrine. In this first verse he states the subject generally, and then branches it out into its various parts. Through the subsequent verses he directs Titus to explain to his flock the duties of their several stations, and to enforce these duties from motives suggested by the gospel. He was to exhort the aged and the young, masters and servants, male and female, to acquit themselves of every obligation which their situations imposed, and thus adorn the doctrines of God their Saviour. The performance of all their duties as Christians forms the perfection of holiness.
1. The apostle Paul says (Tit_3:8), This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. The same apostle in another place, distinguishing between true and false professors, says, For many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things but our conversation is in heaven, from whence, also, we look for the Saviour, the Lord Jesus Christ. We are His workmanship, created in Christ unto good works, which God hath before ordained, that we should walk in them. The whole of the sixth chapter of the Epistle to the Romans is written to show that the true end of the doctrine of grace is to sanctify men. But to mention particularly all the passages which oblige us to holiness would be to recapitulate almost all the Bible; the whole book enforces obedience to the precepts of our Divine Master. It is sufficient to recollect His own words, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Herein is My Father glorified, that ye bear much fruit. The religion of Christ, which is intended to bring us into communion with God, brings us first to holiness, without which this communion is not to be attained. Believers are temples of the Holy Ghost; but, while we live in sin, can the Spirit of God dwell in us? Can He dwell in a man without producing the effects of His power and of His grace? Can He possess the heart, and yet leave the affections enslaved to sin?
2. From the tendency of its doctrines, considered as motives to action, the same thing is evident. There is no discrepancy betwixt the various parts of the gospel. While it inculcates purity and holiness of life, it affords us the most powerful motives to live soberly, righteously, and godly. Do we examine its precepts and rules of conduct? These give us an idea of holiness in a manner at once lively and impressive. Do we consider the manner in which the nature of vice is represented? Its miseries are described so fully and so well that we cannot but hold it in abhorrence; everywhere the Bible abounds with reasons most powerfully enforcing the necessary practice of a good life; all its mysteries point to this; all its doctrines are as strong bonds to hind our hearts to the obedience of faith--they are so many weapons of war, mighty through God to cast down imaginations and every high thing--to bring into captivity every thought to the obedience of Christ. The gospel consecrates to holy uses even what the light of nature teaches us, as, that God is our Creator, who, at the beginning, called us into existence; that He is our Preserver, who, by a perpetual influence, supports us--that it is His providence that watches over the whole universe--particularly guards us, and furnishes us with whatever His goodness and wisdom judge needful for us. What can more forcibly incline us to the practice of obedience than these important truths, if well considered? Since God is our Creator, who gave us life, ought we not to devote that life to Him? Be it ours to view the mercies of God aright, and acknowledge that they all demand holiness unto the Lord. But these motives to holiness, however great and powerful, are as nothing compared with those which the gospel does net take from the light of reason, but from revelation. These latter motives, comprehended in Christ and His economy, are such as must affect every soul which is not dead in sin and insensible to every right impression. That the Almighty, after all our crimes, should be reconciled to us; that He should give His Son--give Him to be made man--to be our brother--our example; that He should give Him to die for us the most ignominious and cruel death; is not this love and mercy worthy of eternal praise? Are not these the strongest inducements to be holy in all manner of conversation? Who shall be found so ungrateful as to be capable of sinning against a God so merciful--of counting the blood of such a covenant an unholy thing?
II. Let us next consider the manner in which sound doctrine is to be spoken. The view of the Christian revelation already given is a sufficient reply to allegations against the two common modes of preaching. Some complain that the explanation and enforcement of precepts is not preaching Jesus Christ, while others complain that doctrines are stated and enlarged upon which have no relation to practice. While we preach Christ crucified, or exhort to virtuous conduct, let none say that we overlook the end of revelation, for each part, properly stated, does, in the most explicit manner, promote the end of the gospel the sanctification of believers. Let it be remembered, then, that whether a minister enforces a precept or explains a doctrine, he is bringing that precept or that doctrine to take its share in the grand design of the whole--the salvation of mankind; and that, in choosing either as the subject of discourse, he does not lose sight of what the gospel constantly keeps in view--that men who would inherit the kingdom which cannot be moved must serve God acceptably with reverence and godly fear.
III. We next consider with what mind and in what manner this sound doctrine is to be heard. Though the preacher speak never so wisely, if the hearers neglect the means of instruction, his labour must be vain. Give attendance to reading, to exhortation, to doctrine, to prayer. You ought to hear with serious attention, having repaired to the house of God with holy awe, having composed your spirits by prayer, lay aside each low and earthly thought, and earnestly devote your minds to learn the things that are profitable unto salvation. You must hear with meekness. Come to the house of God with modest and tractable dispositions, bring along with you the persuasion that you need frequently to be reminded of your duty. They only, who in good and honest hearts receive the Word, keep it, and bring forth fruit. You must hear with particular application. When you hear a vice reproved of which your conscience accuses you, apply the reproof to yourselves, O my soul, thou art the man. Let the instructions which you hear be carefully laid up in your hearts, and reduced to practice in your lives. You must be doers of the Word and not hearers only. Religion is not an empty amusement or an airy speculation; it is the science of holiness, a practical art, a guide and director of human life. Make your prayer before the Lord your God, that you may understand His truth; God alone can seal the instructions you may receive. Whoever may plant, it is God that giveth the increase. Ask, in faith, wisdom from above, and God, who giveth to all men liberally and upbraideth not, will give it you. (L. Adamson, D. D.)
The ministers directory
I. He should be a preacher. Speak.
II. He should be himself. Thou.
III. He should be a student. Sound doctrine.
IV. He should be practical. The things which become. (F. Wagstaff.)
Lessons for hearers
Hearers are hence taught sundry duties. As
1. To desire only this wholesome food that their souls may be well liking, laying aside their itching ears, which hunt after novelties, for the ministry is not appointed to beat the ear as music, but to sink into the soul as the food and medicine of it, by becoming the means and rule of life. Athenian hearing is the cause of Athenian preaching, and the diseases running upon such hearers showeth the curse of God on them, who with contempt of the manna from heaven, with the onions, garlic, and flesh of Egypt; these things they have upon their desire, and with them more than they desire, for they rot even between their teeth.
2. To receive the wholesome doctrine, as for the body we receive wholesome food what soever it be, or from whomsoever; let it be bitter sometimes, or seem too salt, yet if it be wholesome hunger findeth it savoury; no man but will strive to receive a bitter potion to restore his body out of any weakness to soundness; and yet who is it that will suffer a wholesome reproof to the recovery of soundness to the soul? and others stand so much upon toothsomeness of their meat, and must know their cooks so well, that before they can be resolved in these two, the plausibleness of the doctrine and the friendliness of the person, their souls are well nigh starved to death. Hence is it that we hear so many complaints. Oh, saith one, be seeketh not the goodwill of his hearers, nor casteth to please them; he is of a tart and bitter spirit; he seeketh to wound and gall, but he healeth nor suppleth not. But what preacheth he, whether any errors or the pure doctrine of God? No, say they, we cannot except against his doctrine. True, for they never trouble themselves so far as to examine it by the Word or themselves by it. But then, say I, is it the Word of God thou hearest, and the truth by thine own confession? Why dost thou then not tremble at that Word?
3. Hearers must hold wholesome doctrine when they have received it (2Ti_3:14). Continue in the things thou hast received; buy the truth, but sell it not, and bind it fast upon their hearts. And good reason, for if the meat be never so wholesome, if the stomach of the soul keep it not, but it slip the memory, and is not by meditation digested, the soul is as surely diseased as is the body when no sustenance will stay to strengthen it.
4. Hearers must so desire, receive, and hold this wholesome food, as they may grow by it, showing by their thriving in grace that they have wholesome meat (Psa_109:4), for as in the body, if meat, when it is digested, send not virtue whereby the operation of it appeareth in all the parts, the body is diseased, some obstruction or opilation hindereth the work of it, so is the soul obstructed with the itching ear, covetous thoughts, hardness of heart, formal worship, all which keep the soul barren and empty of grace, yea, lean and ill-looking in the eyes of God. Seeing, therefore, the Lord hath spread His table for us, and liberally furnished it with store of this wholesome food, let it appear in our souls, by our strength to labour in Christian duties to which we are called, to overcome the temptations unto sin, to carry our victory in our strife against our own lusts. (T. Taylor, D. D.)
Genuine morality
I. Genuine morality legislates alike for all mankind.
1. Age.
2. Sex.
3. Relationship.
II. Genuine morality reaches to the springs of the heart.
III. Genuine morality is the grand purpose of gospel teaching. (D. Thomas, D. D.)
Healthy teaching
Sound teaching, according to Paul, is not teaching that has the conventional ring, not teaching that is divested of all freshness, originality, and stimulating force, but whatever goes to make moral fibre, whatever tends to build up strong men and women, whatever brings a healthy colour to the cheek, and gives life a true zest.
I. It is the healthy mind alone that can impart healthy teaching. A healthy mind is a free and untrammeled mind; a mind that plays freely around all questions, and forms its own unbiassed conclusions. A mind that has the clear vision of health, a mind that has the keen appetite of health, a mind that has the unvitiated palate of health, a mind that has the hardy courage of health, a mind that takes the world as it finds it. An independent mind, a mind that makes its own observations, draws its own inferences, is not a mere servile echo of other minds.
II. Healthy teaching is that which is healthful in its effects. Bad food cannot build up a robust frame. I will imagine that a mother has a puling, pining infant to rear. There is a question between divers kinds of diet. One authority says: You ought to use mine, because it has the correct label on it, and is done up in the proper regulation tins. But the mother says: I have tried it, and the child starved upon it. But it has all the requisite chemical constituents in their due proportions. It must have been the native perversity of the child which prevented its thriving. It is the recognised thing, endorsed and recommended by the entire faculty. I cannot help that, says the mother; labels or no labels, tins or no tins, faculty or no faculty, all I know is that I have tried that food, and that if I had gone on with it, my child would have been dead by this time. And then she is induced, by some old wife, perhaps, to try another preparation, natural and simple, nobodys patent, with no label or endorsement whatever. But, lo, and behold! the child grows fat and plump, the hue of health comes gradually to its cheeks, and it weighs heavier every day! But this is not an accredited compound. The great authorities on diet have not prescribed it. It cannot be wholesome. Once more the mother retorts: No matter. My child is alive and well. Now, that is the true test to apply to religious teaching. What sort of men and women does it make? Sound doctrine is that which produces a healthy, spiritual life, which builds up character. (J. Halsey.)
Wholesome doctrine must be applied to the several ages and conditions of men
Every faithful minister must fit and apply his doctrine to the several ages, conditions, and occasions of his people, that every man and woman, young and old, superior and inferior, may know not only what is lawful, but what is most expedient and beseeming our age, place, and condition of life. It is true that all virtues in general are commanded, as all vices in general are forbidden, to all persons, of what sex or estate soever; yet there be some special virtues which are more shining ornaments in some age and condition than others, as in young men staidness and discretion are special beauties, but are not (if wanting) such blemishes in their years, as in old men, because of their observation and experience. So there be some special vices (though all are to strive against all) which are fouler spots and stains to some ages than to others, and some to which men and women are more subject by reason of their age or sex, as youth to headiness and rashness; old age to testiness, frowardness, covetousness, etc.; women to curiosity, loquacity, etc., against all which the man of God must in special furnish and arm his people, instantly striving to root out such noisome weeds as of their own accord appear out of the earthy hearts of men, as also to plant the contrary graces in their stead. Examples of this practice we meet withal everywhere in the Epistles. Paul, in divers of his Epistles, as to the Colossians, but especially to the Ephesians, describeth in particular the duties of wives, husbands, children, fathers, servants, masters (see Eph_5:6). Peter, in the second and third chapters, is as large in the distinct offices of subjects, wives, husbands, servants. And from this practice the apostle John dissenteth not (1Jn_2:12), where he giveth his reasons why he writeth to fathers, to babes, to old men, and to young men. Besides these examples are sundry weighty reasons to enforce the doctrine.
1. As first, the faithfulness of a wise steward herein appeareth, namely, in distributing to every one of his masters family their own portion of meat in due season (Luk_12:42).
2. To this purpose is the Word fitted, to make every man ready and absolute to every good work; and thus the wisdom of God is made to shine to all eyes, who can behold such a perfect rule of direction in faith and manners.
3. Well knew our apostle, with the other men of God, that general doctrines (though never so wholesome) little prevail, are but cold, and touch not men to the quick, without particular application to their several necessities; till Peter come to say, You have crucified the Lord of glory, we read of no pricking of their hearts. (T. Taylor, D. D.)
Dealing with individuals
Richard Baxter adopted the method of individual dealing with the parishioners of Kidderminster, bringing them to his house and taking them apart one by one. He tells us that, because of it, he had reason to believe that more than a third of the grown up inhabitants of the place were converted to God. The late Mr. Grant of Arndilly was so intent upon this habit of individual intercourse that in three months he had dealt with fifteen hundred souls, while the refrain of all his letters, as Mrs. Gordon says, was always this, Speak a word for Jesus.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Chapter 21
Chapter 21
THE MEANING AND VALUE OF SOBER-MINDEDNESS-THE USE AND ABUSE OF RELIGIOUS EMOTION. - Tit_2:1-6
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Is marked contrast to the seducing teachers who are described in the concluding verses of the first chapter, Titus is charged to teach that which is right. "But speak thou the things which befit the sound doctrine." What they taught was to the last degree unwholesome, full of senseless frivolities and baseless distinctions respecting meats and drinks, times and seasons. Such things were fatal alike to sound and robust faith and to all moral earnestness. Belief was frittered away in a credulous attention to "Jewish fables," and character was depraved by a weak punctiliousness about fanciful details. As in the Pharisees, whom Jesus Christ denounced, scrupulosity about trifles led to neglect of "the weightier matters of the law." But in these "vain talkers and deceivers," whom Titus had to oppose, the trifles by which they distracted their hearers from matters of the highest importance were not even the minor duties enjoined by the Law or the Gospel: they were mere "commandments of men." In opposition to calamitous teaching of this kind, Titus is to insist upon what is healthy and sound.
All classes are to be attended to, and the exhortations specially needed are to be given to each: to the older men and older women, the younger women and the younger men, to whom Titus is to show himself an example: and finally to slaves, for salvation is offered to all men, and is for no privileged class.
It will be observed that the sound teaching which Titus is charged to give to the different sections of his flock relates almost exclusively to conduct. There is scarcely a hint in the whole of this chapter that can be supposed to have reference to errors of doctrine. In quite a general way the old men are to be exhorted to be "sound in faith" as well as in love and patience: but otherwise all the instruction to be given to old and young, male and female, bond and free, relates to conduct in thought, word, and deed.
Nor is there any hint that the "vain talkers and deceivers" contradicted (otherwise than by an unholy life) the moral precepts which the Apostle here tells his delegate to communicate abundantly to his flock. We are not to suppose that these mischievous teachers taught people that there was no harm in intemperance, or slander, or unchastity, or theft. The mischief which they did consisted in their telling people to devote their attention to things that were morally unprofitable, while no care was taken to secure attention to those things the observance of which was vital. On the contrary, the emphasis laid upon silly superstitions led people to suppose that, when these had been attended to, all duties had been fulfilled; and a careless, godless life was the result. Thus whole households were subverted by men who made religion a trade. This disastrous state of things is to be remedied by pointing out and insisting upon the observances which are of real importance for the spiritual life. The fatal lowering of moral tone, which the morbid and fanciful teaching of these seducers produced, is to be counteracted by the bracing effects of wholesome moral teaching.
No one can read through the indications which the Apostle gives of what he means by "wholesome teaching," without perceiving the key-note which rings through it all; -sobriety or sober-mindedness. The aged men are to be taught to be "temperate, grave, sober-minded." The aged women to be "reverent in demeanor," "that they may school the young women to be sober-minded." The younger men are to be "exhorted to be sober-minded." And in giving the reason for all this he points out Gods purpose in His revelation to mankind; "to the intent that, denying ungodliness and wordly lusts, we should live soberly."
Now, what is the precise meaning of this sobriety or sober-mindedness, on which St. Paul insists so strongly as a duty to be impressed upon men and women both old and young?
The words used in the original Greek (σωφρων, σωφρονιζειν σωφρονειν) signify according to their derivation, "of sound mind," "to make of sound mind," and "to be of sound mind"; and the quality which they indicate is that mens sana or healthiness of mental constitution which shows itself in discreet and prudent conduct, and especially in self-control. This latter meaning is specially predominant in Attic writers.
Thus Plato defines it as "a kind of order and a controlling of certain pleasures and desires, as is shown by the saying that a man is master of himself an expression which seems to mean that in the mans soul there are two elements, a better and a worse, and when the better controls the worse, then he is said to be master of himself" ("Rep.," IV p. 431). Similarly, Aristotle tells us that the lowest bodily pleasures are the sphere in which this virtue of self-control is specially displayed; that is, those bodily pleasures which the other animals share with man, and which are consequently shown to be slavish and bestial, viz., the pleasures of touch and taste ("Eth. N.," III 10:4, 9; "Rhet.," I 9:9). And throughout the best Attic writers the vices to which self-control is opposed are those which imply immoderate indulgence in sensual pleasures. It is a virtue which has a very prominent place in heathen moral philosophy. It is one of the most obvious of virtues. It is manifest that in order to be a virtuous man at all one must at least have control over ones lowest appetites. And to a heathen it is one of the most impressive of virtues. All of us have experience of the difficulty of regulating our passions; and to those who know nothing of Christian teaching or of the grace of God the difficulty is increased tenfold. Hence to the savage the ascetic seems to be almost superhuman; and even in the cultivated pagan abstinence from bodily pleasure and steadfast, resistance of sensual temptation excite wonder and admiration. The beautiful panegyric of Socrates put into the mouth of Alcibiades in the "Symposium" of Plato illustrates this feeling: and Euripides styles such virtue as the "noblest gift of the gods." But when this virtue becomes illuminated by the Gospel its meaning is intensified. The "sober-mindedness" or "sobriety" of the New Testament is something more than the "self-control" or "temperance" of Plato and Aristotle. Its sphere is not confined to the lowest sensual enjoyments. Self-mastery with regard to such things is still included; but other things are included also. It is that power over ourselves which keeps under control, not only bodily impulses, but spiritual impulses also. There is a spiritual frenzy analogous to physical madness, and there are spiritual self-indulgences analogous to bodily intemperance. For these things also self-mastery is needed.
St. Paul in writing to the Corinthians sums up his own life under the two conditions of being out of his mind and in his right mind. His opponents at Corinth, like Festus, {Act_26:24} accused him of being mad. He is quite ready to admit that at times he has been in a condition which, if they like, they may call madness. But that is no affair of theirs. Of his sanity and sobriety at other times there can be no question; and his conduct before these times of sobriety is of importance to them. "For whether we went out of our mind" (εξεστημεν), "it was for God, or are in our right mind" (σωφρονουμεν) ("are of sober mind," R.V.), "it is for you": {2Co_5:13} The Apostle "went out of his mind," as his enemies chose to say, at his conversion on the road to Damascus, when a special revelation of Jesus Christ was granted to him: and to this phase of his existence belonged his visions, {Act_16:9; Act_27:23} ecstasies and revelations, {2Co_12:1-7} and his "speaking with tongues." {1Co_14:18} And he was "in his right mind" in all the great tact, and sagacity, and self-denial, which he exhibited for the well-being of his converts.
It was absolutely necessary that the latter condition of mind should be the predominant one, and should control the other; that the ecstasy should be exceptional and the sober-mindedness habitual, and that the sober-mindedness should not be turned into self-exaltation by the remembrance of the ecstasy. There was so much danger of this evil in St. Pauls case, owing to "the exceeding greatness of the revelations" granted to him, that the special discipline of the "stake for the flesh" was given to him to counteract the temptation; for it was in the flesh, that is the sinful principle of his nature, that the tendency to pride himself on his extraordinary spiritual experiences was found.
St. Pauls case was, no doubt, highly exceptional; but in degree, rather than in kind. Very many of his converts had similar, although less sublime, and perhaps less frequent, experiences. Spiritual gifts of a supernatural kind had been bestowed in great abundance upon many of the members of the Church of Corinth, {1Co_12:7-10} and were the occasion of some of the grievous disorders which were found there, because they were not always accompanied by sobriety, but were allowed to become incitements to license and spiritual pride. Few things show more plainly the necessity for self-control and sober-mindedness, when men are under the influence of strong religious emotion, than the state of things existing among the Corinthian converts, as indicated in St. Pauls two letters to them. They had been guilty of two errors. First, they had formed an exaggerated estimate of some of the gifts bestowed upon them, especially of the mysterious power of speaking with tongues. And, secondly, they had supposed that persons so highly gifted as themselves were above, not only ordinary precautions, but ordinary principles. Instead of seeing that such special privileges required them to be specially on their guard, they considered that they stood in no need of vigilance, and might safely disregard custom, and common decency, and even principles of morality. Previous to their conversion they had been idolaters, and therefore had had no experience of spiritual gifts and manifestations. Consequently, when the experience came, they were thrown off their balance, and knew neither how to estimate these gifts, nor how to prevent "what should have been to their wealth, becoming to them an occasion of falling."
It might be thought that the conditions of the Christian life of St. Paul and of his converts were too unlike our own to yield any clear lesson in this respect. We have not been converted to Christianity from either Judaism or paganism; and we have received no special revelations or extraordinary spiritual gifts. But this is not so. Our religious life, like theirs, has its two different phases; its times of excitement, and its times of freedom from excitement. We no longer work miracles, or speak with tongues; but we have our exceptional moments of impassioned feelings, and high-strung aspirations, and sublime thoughts; and we are just as liable as the Corinthians were to plume ourselves upon them, to rest in them, and to think that, because we have them, all must necessarily be well with us. We cannot too often remind ourselves that such things are not religion, and are not even the material out of which religion is made. They are the scaffolding and appliances, rather than the formed edifice or the unformed stones and timber. They supply helps and motive power. They are intended to carry us over difficulties and drudgery; and hence are more common in the earlier stages of a Christians career than in the time of maturity, and at crises when the career has been interrupted, than when it is progressing with steadfast regularity. Conversion to Christianity in the case of a pagan, and the realization of what Christianity really means in the case of a nominal Christian, involve pain and depression: and the attempt to turn again and repent after grievous sin involves pain and depression. Strong religious emotion helps us to get the better of these, and may, if we use it aright, give us an impetus in the right direction. But, from the very nature of things, it cannot continue, and it is not desirable that it should. It will soon run its course, and we shall be left to go on our way with our ordinary resources. And our duty then is twofold; - first, not to repine at its withdrawal; "the Lord gave, and the Lord hath taken away, blessed be the Name of the Lord": and, secondly, to take care that it does not evaporate in empty self-complacency, but is translated into action. Impassioned feeling, that leads on to conduct, strengthens character; impassioned feeling, that ends with itself, weakens it. If religious excitement is not to do us more harm than good, by leaving us more insensible to spiritual influences than we were before, it must be accompanied by the sobriety which refuses to be exalted by such an experience, and which, in making use of it, controls it. And, moreover, these warm feelings, and enthusiastic aspirations after what is good must lead on to calm and steadfast performance of what is good. One act of real self-denial, one genuine sacrifice of pleasure to duty, is worth hours of religious emotion and thousands of pious thoughts.
But sober-mindedness will not only keep us from being pleased with ourselves for our impassioned feelings about spiritual things, and help us to turn them to good account; it will also preserve us from what is even worse than allowing them to pass away without result, viz., talking about them. To feel warmly and to do nothing is to waste motive power: it leads to hardening of the heart against good influences in the future. To feel warmly and talk about it is to abuse motive power: it leads to puffing up of the heart in spiritual pride and to blinding the inward eye with self-complacency. And this is the fatal mistake which is made by some religious teachers at the present day. Strong feelings are excited in those whom they wish to lead from a life of sin to a life of holiness. Sorrow for the past and a desire for better things are aroused, and the sinner is thrown into a condition of violent distress and expectation. And then, instead of being gently led on to work out his salvation in fear and trembling, the penitent is encouraged to seek excitement again and again, and to attempt to produce it in others, by constant rehearsing of his own religious experiences. What should have been a secret between himself and his Savior, or at most shared only with some wise adviser, is thrown out publicly to the whole world, to the degradation both of what is told and of the character of him who tells it.
The error of mistaking religious feeling for holiness, and good thoughts for good conduct, is a very common one; and it is confined to neither sex and to no period of life. Men as well as women, and the old as well as the young, need to be on their guard against it. And therefore the Apostle urges Titus to exhort all alike to be sober-minded. There are times when to be agitated about religion, and have warm feelings either of sorrow or joy, is natural and right. When one is first roused to desire a life of holiness; when one is conscience-stricken at having fallen into some grievous sin; when one is bowed down under the weight of some great private or public calamity, or elated by the vivid appreciation of some great private or public blessing. At all such seasons it is reasonable and proper that we should experience strong religious emotion. Not to do so would be a sign of insensibility and deadness of heart. But do not let us suppose that the presence of such feelings marks us out as specially religious or spiritually gifted people. They do nothing of the kind. They merely prove that we are not utterly dead to spiritual influences. Whether we are the better or the worse for such feelings, depends upon the use that we make of them. And do not let us expect that these emotions will be permanent, which will certainly not be the case, or that they will frequently return, which will probably not be the case. Above all let us not be discouraged if they become more and more rare, as time goes on. They ought to become more rare; for they are sure to become less frequent as we advance in holiness. In the steady growth and natural development of the spiritual life there is not much need of them or room for them. They have done their work when they have carried us over the breakers, which troubled our early efforts, into the less excited waters of consistent obedience. And to be able to progress without them is a surer token of Gods grace than to have them. To continue steadfast in our obedience, without the luxury of warm feelings and impassioned devotion, is more pleasing m His sight than all the intense longings to be freed from sin, and all the passionate supplications for increased holiness that we have ever felt and offered. The test of fellowship with God is not warmth of devotion, but holiness of life. "Hereby know we that we know Him, if we keep His commandments."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain 1–6. Speak … sound doctrine. Instead of inculcating Jewish…
1–6. Speak … sound doctrine. Instead of inculcating Jewish fables and speculations impart healthy teaching; teach practical duties.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Tit_2:2. That the aged men be sober.—As in 1Ti_3:2-11,…
CRITICAL AND EXPLANATORY NOTES
Tit_2:2. That the aged men be sober.—As in 1Ti_3:2-11, the bishops and deacons. Properly the word “sober” here means not addicted to much wine; then it comes to be applied to the spirit which is not inflamed with passion. Grave.—“The English word which we want, to translate the original, is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined—a word for which, I fear, we may look long without finding” (Trench).
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Tit_2:3. In behaviour as becometh holiness.—R.V. “reverent in demeanour.” That they deport themselves fittingly with the reputation they bear for being consecrated characters. Such behaviour will beget reverence and awe. Not given to much wine.—R.V. “enslaved to.” St. Paul evidently did not think much of the veritas in vino. If it loosened the tongue, it was to slander. Teachers of good things.—One word in the Greek—“teachers-of-the-beautiful.” It is interesting to note that in the Pastorals, whose design was to call the attention of Christians to the beauty and nobility of perseverance in holiness, this word for the beauty of goodness is often employed.
MAIN HOMILETICS OF THE PARAGRAPH.—Tit_2:1-3
Christianity and Old Age.
I. Christianity teaches what should be the special virtues of aged men (Tit_2:1-2).—Aged men should not refuse to receive instruction from another because he is young, if his teaching is sound and wholesome. Experience teaches the necessity of vigilance; and to be vigilant the aged must be sober. Dignified gravity is becoming in old age. The three graces—faith, hope, charity—are the beauty and glory of old men. Patient endurance is supported by hope; and it is a grace befitting the aged, being the result of a ripened experience gained by victory over many trials. The chief attractions of age are in the future. “Winter,” says Richter, “which strips the leaves from around us, makes us see the distant regions they formerly concealed; so does old age rob us of our enjoyments only to enlarge the prospect of eternity before us.”
II. Christianity teaches what should be the special virtues of aged women (Tit_2:3).—Purity is the precious jewel of woman, whether old or young. The deportment of aged women should be in harmony with holiness, as becometh women consecrated to God, and as Christian priestesses. Slander, the besetting sin of some elderly women, and intemperance, the besetting sin of the Cretans and of other women nearer home, should be strictly avoided. A woman enslaved to wine is a she-demon. Aged women should be an example to younger women in the teaching and practice of all that is pure and good. It is impossible to exaggerate the value of the influence of one good woman. Samuel Morley’s mother was a woman of rare piety, and the great philanthropist often confessed, “I am much what my mother has made me.”
III. This teaching should be appropriately enforced.—“Speak thou the things which become sound doctrine” (Tit_2:1). Sound doctrine is suited to all ages and classes, and should be faithfully inculcated, irrespective of the disparity of years between the teacher and the taught.
Lessons.—
1. Christianity has duties suited to every period and relation of life.
2. Christianity is the comfort and ornament of old age.
3. The aged Christian should be an example and encouragement to the young.
GERM NOTES ON THE VERSES
Tit_2:1. The Preacher’s Directory.
I. He should be a preacher.
II. He should be himself.
III. He should be a student.
IV. He should be practical.
Tit_2:2. The Temptations and Duties of old Men.
I. Three sins to be avoided.—
1. Indulgence in wine.
2. Irreverence.
3. Folly.
II. Three virtues to be cherished.—
1. Stability.
2. Love.
3. Patience.
Tit_2:3. The Dangers and Duties of Women.
I. Women have dangers peculiar to their age.
II. Women have duties according to their age.
Lessons.—
1. True religion is the foundation of home happiness.
2. The secret of domestic prosperity.
3. True religion at home can alone ensure the esteem of those abroad.—F. W.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Tit 2:11-12
Tit 2:11-12
Everyday Life.
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Note a few things that combine to make up what we call our everyday life.
I. Conversation is a large element of everyday life. The power of speech is one of the grand distinctions of man, and of his life upon the earth. It is thus that he clothes invisible thoughts with form, and confers upon the subtle intangible reality an immortality of earthly recognition. Our daily conversation determines all the tone of our mind: it stamps and it stereotypes our temper. It reveals whether charity and virtue, manly or womanly grace dignify our character, or whether we are frivolous, vain, heartless, and worldly. Who can measure the unkindness that may be crowded into a single word, or the thoughtlessness, the selfishness, the pride, the vanity, the cruelty, the crime, that may be condensed into a syllable? Everyday life means everyday talk.
II. Wish is an equally extended department of everyday life. It is in our nature to be conscious of desires after a great many things, and these desires are not in themselves sinful; they are even necessary to the maintenance of life, to the onward progress of mankind, to the subduing and replenishing of the earth which God has lent to us, and in which He has given us a life-interest. These desires of all kinds are the spring of nearly all we do in life. Everyday life means everyday wish.
III. Work is another main element in life. The business of life, the daily toil and drudgery of a man—these help to constitute his everyday life: not simply what he talks of or wishes for, but what he actually does in this world. Everyday life includes all the things that are done by us, either as duty or necessity, under the inspiration of the lowest as well as the highest motives. It must be possible to bring all this under the empire of religion, to supply a set of motives that can dignify the commonest occupation, consecrate the humblest toil, and make daily drudgery Divine.
IV. But there is another large department of everyday life—I mean recreation. That which is recreation to one man would be a complete penance to another; that which some think a most enjoyable relaxation is to others an intolerable weariness. That religion which does not enter into these four regions of a man’s life—his talk, his wishes, his work and his recreation—is as yet utterly inoperative. "We should live," says the Apostle, "soberly, righteously and godly in this present world." In other words, in our conversation, our desires, our occupation and our pleasures, we should do three things—(1) Gain the victory over our passions, "live soberly." (2) Respect the claims of our neighbours, "live righteously." (3) Derive all our motives from the highest source, "live godly." Sobriety means the chastisement of all our passions, the resolute endeavour to gain and keep the control of all our desires, the determination to repress all angry feelings, as well as impure fancies, to subdue inordinate affections quite as much as depraved taste. Righteousness is clearly something more than a refusal to commit an act of cruelty or dishonesty. In our talks, in our wishes, in our work, and our pleasures, we are to do the just and righteous thing.
V. Godliness. We must date and draw our motives from the highest source. The government of all our passions, the recognition of every just claim upon us, must spring from no mere vague notion that it is right to do this; but from the discovery of the ground of our nature, our relation to the living God, our obligation to the suffering Saviour, and our responsibility to the Spirit of Grace.
H. R. Reynolds, Notes of the Christian Life, p. 262.
References: Tit 2:11-15.—Church of England Pulpit, vol. xiii., p. 145; Homilist, 2nd series, vol. iii., p. 101.
Tit 2:13
We have here for our consideration three points embodied in these words. The grace of God has appeared, the glory of God is to appear; the appearance of the glory is a blessed hope; the disciplining of the grace prepares us for the expectation of the glory.
I. First, then, take that thought, The appearance of the grace leads to the appearance of the glory. The identity of the form of expression in the two clauses is intended to suggest the likeness of and the connection between the two appearances. In both there is a visible manifestation of God, and the latter rests upon the former and completes and crowns it. But the difference between the two is as strongly marked as the analogy; and it is not difficult to grasp distinctly the differences which the Apostle intends. While both are manifestations of the Divine character in exercise, the specific phase (so to speak) of that character which appears is in one case "grace," and in the other "glory." If one might venture on any illustration in regard to such a subject, it is as when the pure white light is sent through glass of different colours, and at one moment beams mild through refreshing green, and in the next flames in fiery red that warns of danger.
II. The second thought which is involved in these words is that the appearing of the glory is a blessed hope. The hope is blessed; or, as we have already remarked, the word "happy" may, perhaps, be substituted with advantage because it will be full of blessedness when it is a reality, therefore it is full of joy while it is but a hope.
III. Finally one word about the last consideration here, viz., the grace disciplines us to hope for the glory. The very idea of discipline involves the notion that it is a preparatory stage, a transient process for a permanent result. It carries with it the idea of immaturity, of apprenticeship, so to speak. If it is discipline, it is discipline for some condition which is not yet reached. And so if the grace of God comes "disciplining" then there must be something beyond the epoch and era within which the discipline is confined. Yield to the discipline and the hope will be strengthened.
A. Maclaren, Sermons in Manchester, p. 149.
Tit 2:13
The Return of our Lord.
I. Note first the hope mentioned in our text. It is the manifestation of Christ in glory. It is the pre-eminent hope of Scripture. Just as, during the old dispensation, the coming of our Lord in the flesh was the hope of the faithful, so in the new dispensation, the coming again of the Lord occupies the same position from the time of Adam, and especially from the days of Abraham, right down to the incarnation of our Lord, what was the action of the faithful? Waiting and looking for the fulfilment of the promise. Over and over again, we find the Messiah spoken of as the hope of Israel, and all the faithful were waiting for the redemption. As the days predicted by Daniel drew on, there came a general feeling abroad that the time was coming near when the hope of Israel should appear; and at last it was consummated when old Simeon took the infant Christ in his arms and said, "Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation." The coming of Christ in the flesh was the consummation of the hope of the old dispensation. The first dispensation waited for a Christ who should bring redemption for the soul; we wait for a Christ who shall bring redemption for the body. Notice one or two particulars of the hope. What is included? (1) The hope of seeing Him. Where real love is, there is a desire to see the face of the loved one. (2) We shall see Him in His beauty. The gabardine of Nazareth effectually hid the glory of Deity from the eyes of men, for the eyes of the people were blind with prejudice; but when He comes the second time there will be glory in His person.
II. This hope is a blessed one. The Lord Jesus is the Hope and we know that He is blessed. It is a blessed hope (1) because of its influence and (2) because of its surroundings. It is blessed because of the blessings that come with it. (3) It is blessed to those of us who have precious dust sleeping in the sepulchre. (4) It is most blessed because it is the consummation of Christ’s glory. His glory is not complete until that day. He is waiting until His enemies are made His footstool. Where Christ is surrounded with glorified bodies as well as with glorified spirits, there will His glory be complete.
III. What is the looking for this blessed hope? It is the attitude of the believer, the quiet expectancy of his heart towards this appearing. "Of that day and that hour knoweth no man—no, not the angels of God." But it is possible for God’s children, and it is incumbent upon them to be on the lookout for the signs of His coming. And what are to be the signs of the last days? A general profession of godliness without any power. We have only to read the Second Epistle to Timothy, to find almost the photograph of the present days. Let us seek to combine the watching and the doing—never to get into a mere visionary gazing-up into heaven and doing nothing for God; and on the other hand, never to be a hard, practical, machine-like Christian, knowing nothing of fellowship with the risen, and the living, and the returning Christ. Blessed are they who watch and work. Blessed are they who watch as they work.
A. G. Brown, Penny Pulpit, new series, No. 1103.
References: Tit 2:13.—Clergyman’s Magazine, vol. v., p. 273. Tit 2:13, Tit 2:14.—Plain Sermons by Contributors to "Tracts for the Times" vol. vi., p. 261.
Tit 2:14
Zeal.
I. It is not a quality of nature, but an acquirement of grace, of which the Apostle speaks; for he describes, not what is peculiar to this or that man, but what is common to all converted men. What, then, is zeal for good works? Zeal is intense earnestness in the accomplishment of an object, passionate ardour in the pursuit of it. It is not, therefore, mere excitement of feeling, mere demonstrative warmth of expression, mere quickness of emotion, but something far more deep and enduring. It is a working, practical energy. It is a power which may be directed to things indifferent, to things good, or to things bad. Zeal is force—moral force; for it is the great moving power of the world. Force can only arise from an adequate motive, just as the great river is not fed by the scanty summer showers, but gathers its strength from the rains that fall upon a thousand hills.
II. The ultimate spring is love—purest, holiest, sweetest, most abiding of all motives, the very essence of true religion, the Alpha and Omega of its power, the one thing which of all earthly things approaches most nearly towards omnipotence, for it is itself the reflection and choicest prerogative of God.
III. Christian zeal must be a steady, permanent force, not transient, not occasional, not flickering up into a vehement flame now and then and dying away again, but like the sun in the midst of the heavens, or like the constant laws of nature that hold sun, moon and stars ever circling round their central God. It measures everything, not by itself, but by the majesty of Him for whom it is done, and who sanctions with His own eternal recompense, even a cup of water given for His sake.
E. Garbett, Experiences of the Inner Life, p. 138.
References: Tit 2:14.—C. Garrett, Loving Councils, p. 104; Spurgeon, Sermons, vol. ii., No. 70; A. Maclaren, A Year’s Ministry, vol. i., p. 221; E. Garbett, Christian World Pulpit, vol. vi., p. 209; H. W. Beecher, Ibid., vol. xi., p. 37; Preacher’s Monthly, vol. i., p. 223. Tit 2:15.—J. Thain Davidson, Sure to Succeed, p. 222. Titus 3—Expositor, 1st series, vol. viii., p. 215. Tit 3:1-4.—J. Oswald Dykes, Christian World Pulpit, vol. xvii., p. 113. Tit 3:1-8.—J. W. Lance, Ibid., vol. xxxi., p. 41.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain Division 2. (Tit 2:1-15; Tit 3:1-15.)
Division 2. (Tit 2:1-15; Tit 3:1-15.)
The relation of one to the other.
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1. The apostle goes on now to show more distinctly the character of the relation of truth to godliness. The doctrine was in itself sound or wholesome doctrine, that would bring about in its reception a healthy condition of soul. Thus there would be things becoming to it. The apostle briefly characterizes them: on the part of the aged men, "sobriety, gravity, discretion, soundness in the faith," -as part of a moral character which, indeed, it is, -"love, patience;" on the part of the elder women, a behaviour such as became sacred things. They were not to be slanderers, not to be enslaved to much wine; on the other hand, teachers of what was good, admonishing by precept as well as example the younger women to be lovers of their husbands, of their children, "discreet, pure, busy at home." "Keepers at home" goes too far here. Home was their proper sphere, and they were to be occupied with things there, leaving none of their duties undone. They were to be "good, subject to their own husbands," that the word of God might not be blasphemed. The young men were to be discreet, not given to the impulse so natural to those who are as yet more or less unacquainted with themselves and with the manner in which things work out. While Titus was to exhort them to all this, he was, to be himself a "pattern of good works, in teaching uncorrupt, grave, with sound speech, that could not be condemned," able thus to reprove the opposition which would surely be found, and which all must count upon meeting. Bondmen were to be subject to their own masters, to make themselves well pleasing in all things, "not answering again, not purloining, but showing all good fidelity," that they might adorn the doctrine of our Saviour-God in all things. These are, in a general way, the things that characterize the truth in its reception, as the apostle directly now declares.
2. "For the grace of God," he says, "hath appeared, bringing salvation for all men;" and this grace it is that effectually teaches how to live aright. It brings the soul to God, thus putting away ungodliness. It satisfies the soul with Him, and thus dries up the fountain of lusts. It brings into the light of His presence, and thus enables one to live with due regard to things as they are; discreetly therefore, righteously, and piously, in the present age, so adverse, as it is, in its whole course to that which is of God, and under the power of the god of it, which is the devil. The soul thus blessed and having found its portion outside the world, in that to which the world could add nothing, had for its blessed hope "the appearing of the glory of our great God and Saviour, Jesus Christ," -the time of the full revelation of Him who was already by the Spirit revealed in it, and to whose will it was henceforth bound by every possible tie of love and gratitude. Thus, for the redeemed, redemption had its character as deliverance from all lawlessness, from the whole spirit of insubjection natural to man. Those who were redeemed were a people peculiar to Himself, His own, His possession, purified therefore for Himself, according to His own will, and "zealous of good works." Here was the power of the life in the truth itself, and thus anything which touched this was a blight necessarily upon all else. Titus, therefore, was to speak in this way, "exhorting and rebuking with all authority." He was not to carry his own personal meekness so far as to let the truth in him be despised. The apprehension of these things would of necessity deliver from all half-heartedness with regard to them, and from all toleration of half-heartedness in others.
3. The apostle has thus put Christ before the soul in the power of His work as the Redeemer, and as the Object for the heart, the One whom it was liberty to serve. He now turns to emphasize the work of the Spirit, still in connection with and as the basis of exhortation to a conduct suitable. They were to be put in mind "to be subject to rulers, to authorities, to be ready for every good work, to slander none; not to be contentious, but mild, showing all meekness towards all men." none; see that meekness is necessarily in that which is personal to one’s self. It is the refusal to insist upon our own rights, but therefore is out of place entirely when it is a question of yielding the rights of God. Here what would enable for the manifestation of such a spirit would be to look back upon the past, to realize the condition in which we all were at one time: "without understanding, disobedient, in error, enslaved by various lusts and pleasures, living in malice and envy, hateful, hating one another." What a proof of the power of the gospel to turn those having such a character into the very opposite of all this; and here, again, it is the kindness and love to man of our Saviour-God which has appeared. Notice how the divine glory of Christ is ever before him. "Our great God and Saviour" is Christ Himself. No one else could have accomplished this. No one could have been allowed, if able, to bind the hearts of others to himself. The Maker of men has become the Redeemer, and it is in this that is found the moral power of the salvation. For this, all "works of righteousness which we have done" must be set aside absolutely. They would naturally make the soul owe something to itself, and the glory of God would be proportionately obscured. Now it was "according to His mercy He saved us, and this by that which was a work of the Spirit of God, a "washing of regeneration and renewing of the Holy Spirit shed upon us richly through Jesus Christ our Saviour." This phrase, the washing of regeneration," has been little understood, and thus naturally perverted. The word for "washing," which might be rendered also, and has been rendered, "bath," would in this way, so naturally to a ritualist, speak of water-baptism, that the argument was irresistible that here regeneration was in baptism itself. It is acknowledged, of course, that the word "regeneration" is one which is found in the New Testament in only one other place, but that in so different a connection as has hindered the realization of the meaning, to which, nevertheless, this should have led the way. The Lord promises to the twelve that "in the regeneration, when the Son of man shall sit upon the throne of His kingdom," they also shall "sit upon twelve thrones, judging the twelve tribes of Israel." "The regeneration" is in this passage the millennial state; but thus we may see already the difference between it and the idea of new birth, whatever the connection may be between these. The millennial regeneration is not a new life infused into the world, but it is a new state of things brought about by the new government over it. Thus, the Lord speaks of the throne of the Son of man and of thrones for His disciples. The throne of the world in the hands of the perfect Ruler is, in fact, what brings about the regeneration. Righteousness now reigns. In the new earth it will dwell; but in the millennium there is yet neither the full reality, nor, therefore, the full permanence of deliverance from evil. Righteousness reigns, and evil is not suffered any more, but the full blessing waits to be manifested in that which is eternal and not millennial. The subjugation of evil, Christ’s foes put under His feet, goes on through the millennium, in different stages, towards completeness. It is the preparation for eternity, but not the eternal state itself.
It is plain, therefore, that there is a parallel between the stages of God’s preparation of the earth for blessing and that of the individual man. The present stage of the earth is that out of which the Christian has been delivered, the state of bondage to corruption, the dominion of sin. The present state of the Christian is that which the earth itself waits for, the time when the power of sin will be broken and righteousness will reign. For us righteousness reigns now, but the conflict with sin is not over. This, in the millennium, will be fully seen at the end, when there is once more the outbreak of evil, Satan being let loose. What follows this is the dissolution of the present heavens and earth and the coming of the new earth, in which dwelleth righteousness, just as the dissolution or the change of the body makes way for the perfect eternal state with us. Thus there is a complete parallel, which we cannot be wrong in accepting as that which will help us with the expression here. "The washing of regeneration" is the deliverance from the power of sin, which is no more tolerated, but which is not, by any means, wholly removed. "The renewing of the Holy Spirit" is that which is constantly needed to supplement this, although the word used does not speak of a mere reviving or refreshing constantly, but rather of a change into that which is new, -thus, of ways, habits, -as the light more and more penetrates, and the word of God manifests more and more its perfection and its power for the soul.
This, then, is the way by which God accomplishes in us His salvation, working in us the willing and the doing which we work out. We are reminded here that the Holy Spirit is that which is "shed upon us richly through Jesus Christ our Saviour." There is abundant power, therefore. We are never left to our natural weakness, the Spirit of God finding in the work of Christ His ability to deal with the sin within us, and to carry us on to the perfection which we have found already before God in Christ Himself. Thus having been "justified by His grace," we become "heirs according to the hope of eternal life." Here is the necessary result, as we have seen, of that sonship to which the Spirit of God in us testifies; but the inheritance itself we enter in the recognized path of pilgrimage and strangership here. The eternal life which is in its fulness before us, and nevertheless in us at the present moment, manifests thus its power over us as carrying us forward in the power of the joy in that which is unseen, which makes the strangership here natural and easy.
4. The apostle immediately turns again to exhortation. In the power of all this he would have it earnestly affirmed that those who believe God should take care to pay diligent attention to good works. We see how the working out of salvation "with fear and trembling" is most consistent with the knowledge that God is working in us for the accomplishment of this. The sense of the greatness of the love which is thus manifested towards us, and of the glory of Him who has identified Himself with us in this way, is that which makes us all the more tremble lest in any way we should dishonor Him. "These things," then, "are good;" and, as good, are "profitable to men." But again Titus is warned, as Timothy has been, of the foolish questions, and genealogies, and strifes, and contentions about the law, which we see everywhere as dangerous for those who inherit the blessings of Judaism, but who are so apt, therefore, to mistake the figure for the reality. Man’s will also is ready to come in and manifest itself, so that a man that is "a heretic," or, as the Revised Version puts it, "a factious man," a man who makes troubles with the dreams of his own mind, was to be shunned after a first and second admonition. It is not a question necessarily of assembly-judgment, for the matter might not be, in fact, serious enough for this, but a refusal to enter into that with him which, even though it may be in some measure true, yet has an exaggerated and one-sided importance which perverts it. The perversion springs, as it ever does, from the self-will of the man himself, not humble and subject to the word of God, while yet he may be diligently employed about it, but seeking his own in reality, and not the things of God. Thus "he sinneth, being self-condemned."
5. The epistle ends, as commonly, with personal matters and greetings, which have so tender an interest, as opening to us the life of those days, and the heart of the apostle, exercised by the trials of the way, and for others, the companions of his way. He is not here the "prisoner of the Lord," but has been in Crete, and is now in Macedonia, or on his way to it. Written, as seems evident, after his first imprisonment, it is one proof, among others, of his realization of the confidence expressed in the epistle to the Philippians of his deliverance at that time: "I know that I shall abide with you all, for your furtherance and joy of faith." The three "pastoral" epistles, with that to the Hebrews, are the only Scriptural record of the interval between that and his final condemnation in the last year of Nero, A.D. 68. But there is consistent testimony that he fulfilled, also, his desire to visit Spain (Rom 15:24).
One can say little that is not obvious of these closing verses.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Various Instructions for Christian Life and Doctrine
Various Instructions for Christian Life and Doctrine
1-15. 'In giving sound doctrine, to offset false teaching, put the first emphasis on the need of character, because Christ is our reward, and very soon. And do thou, Titus, set a good example, and maintain thine own authority.'
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1. Sound doctrine] cp. Tit_2:2, 'sound in faith.' The context shows that this is soundness not in intellectual opinions, but in the inculcation of uprightness of life. In Christ's day 'faith' was always regarded as spiritual; in the apostolic age, nearly always so; but in the apostolic age the tendency unquestionably began to identify 'faith' with a system. It is important to mark that faith and doctrine as used in this Epistle are not far from the earlier use: cp. Intro. § 2.
2. The aged men] Not the elders in an official sense, but simply the old men.
3. Behaviour] All outward department; not simply dress on the one hand; not inner thoughts on the other. Not given to much wine] RV 'enslaved to much wine.' Cretans, both men and women, were notorious drinkers: cp. Tit_1:12.
4. Teach] RV 'train,' a much better word.
5. Keepers at home] Another Gk. text (adopted in RV) gives 'workers at home.'
Blasphemed] The Cretans would say, 'See how they treat their husbands, that is Christianity!'
7. St. Paul now turns to Titus personally. Even if he had recently seen him, it was not unnatural to press a warning upon 'his child in the faith.' Sincerity] Rightly omitted in RV, since it is lacking in the best MSS.
9. Servants] i.e. 'slaves.' Slaves made up a considerable proportion of early Christian congregations; and, often being more intelligent than their masters, could influence them in spiritual things.
11. The RV is again more accurate than AV: 'For the grace of God hath appeared, bringing salvation to all men.'
12. Teaching] better,' disciplining,' or even (as Luther), 'chastising.' That] purpose, 'in order that.' This present world] lit. 'this present age'; i.e. before Christ's reappearing.
13. The blessed hope is 'the appearing.' The apostolic age cannot be understood without constantly keeping in mind that the Christians expected Christ's return in glory within their generation. Glorious appearing] This should be (as in RV),' appearing of the glory.' The' glory' is the visible majesty of the divine. The Jews called it the 'shekinah' The great God and our Saviour Jesus Christ] RV 'our great God and Saviour Jesus Christ.' Scholars have always been divided whether the Father and Christ both are meant, or only Christ. The most skilful escape from the difficulty is to say that Christ will appear in both His own glory and His Father's. If it is to be interpreted 'our God.. Christ,' the expression is unique in the NT., unless we take RM for Joh_1:18, 'God only begotten.'
14, For us] Not 'in our stead,' but 'for our sake.' However, the next words suggest both meanings. Redeem] lit. 'set free by means of a ransom.', A peculiar people] An OT. expression: 'a chosen, favoured, superior people.' 'His own people 'is perhaps the best rendering.
15. Let no man despise thee] i.e. push these counsels home so gravely and thoroughly that men will heed thee: cp. 1Ti_4:12.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 1. Adorning the doctrine of our Saviour-God (Tit 2:1-10)
II. THINGS WHICH BECOME SOUND DOCTRINE
CHAPTER 2
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1. Adorning the doctrine of our Saviour-God (Tit 2:1-10)
2. The grace of God and its work (Tit 2:11-15)
Tit 2:1-10
“But speak thou the things which become sound doctrine.” The sound doctrine or healthful teaching must be accompanied and witnessed to by the right condition of soul, a godly character. The doctrine of God our Saviour must be adorned in all things. Aged men are exhorted to be temperate, grave, sober-minded, sound in faith, in love and in patience. Sound doctrine must of necessity produce such a character. Aged women are to be reverent in demeanor, not slanderers (1Ti 3:11) nor to be enslaved by too much wine. In the First Epistle to Timothy deacons are exhorted “not to be given to much wine.” Here the exhortation is in the original in a stronger form, for the Cretans were known, and especially the women, for being slaves of strong drink. They are to be teachers of what is good. This is not contradicting 1Co 14:34 and 1Ti 2:12. The teaching of the aged woman is here defined. She is to teach young women to be sober, to love their husbands and their children, to be discreet, chaste, busy at home, good, obedient to their own husbands; that the Word of God may not be blasphemed. These are important instructions. They show that the Christian woman’s sphere is first of all at home. The disregard of this has more than once wrecked Christian families. This is the great danger in these last days to put women into a place which does not belong to her.
Young men are also to be discreet. Titus who is charged to deliver these exhortations was himself to be a pattern of good works. His example was to confirm his word. In teaching he was to show uncorruptness. Likewise gravity, setting forth the doctrines with dignity and in all seriousness, and sincerity. (What a contrast with certain evangelists and preachers of our day, who act like clowns and make sport of sacred things; instead of teaching the young reverence, they drag down holy things!) “Sound speech that cannot be condemned”--so that those who oppose may be silenced, unable to speak anything evil of the servant of God. When the preacher or teacher does not practise what he preaches it becomes a great detriment to sound doctrine. How great a stumbling block this is!
Servants (slaves) are next exhorted to be obedient to their masters. They were not to forget their place. Though they had been saved and become children of God and heirs of God, their earthly relationship was that of slaves, and as such they were to strive to please their masters in all things, not answering them in contradiction, not purloining but showing all good fidelity, “that they may adorn the doctrine of God our Saviour in all things.” Chrysostom said: “The heathen do not judge of the Christian’s doctrine from the doctrine, but from his actions and life.” The world does the same today. And so even slaves in their low estate could bear a witness to the Saviour God by adorning His doctrine.
Tit 2:11-15
“For the grace of God, bringing salvation for all men, hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in the present age, awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ, who gave Himself for us that He might redeem us from all lawlessness, and purify unto Himself a peculiar people zealous of good works.”
This is a blessed and comprehensive statement of the gospel and Christianity. It may be looked upon as embodying all the great apostle taught in his God-revealed gospel, in a practical way. The grace of God hath appeared, and it appeared in the person of His Son, our Lord Jesus Christ. In Him His grace is made known. His finished work is the source of it. It flows from the cross. And this grace comes to man with salvation. It brings salvation, not to a certain class of men, but it brings salvation for all men. Because all men are lost, and therefore in need of salvation, unable to save themselves; the grace of God bringing an unconditional, a perfect and eternal salvation hath appeared, offering that salvation to all. And when this salvation is accepted by faith in the Son of God and the believing sinner is saved by grace, the same grace teaches how to live and walk here below in newness of life.
Grace instructs to renounce all ungodliness and all lusts that find their gratification in this age. But grace does more than that; it supplies the power to do this. It bestows upon the believer a new nature and the Holy Spirit, and walking in the power of all this, the lusts of the flesh are not fulfilled. And renouncing ungodliness and worldly lusts, the believer, saved by grace, is to walk with grace as his guide, instructor and power. That walk as concerning ourselves is to be soberly; as to our fellowman it is to be righteously; as to God, godly. It teaches something additional. We are to await the blessed hope, “the appearing of the glory of our great God and Saviour Jesus Christ.” He who gave Himself for us, to redeem us from all lawlessness, [With respect to the conduct of Christians towards the world, grace has banished violence, and the spirit of rebellion and resistance which agitates the heart of those who believe not, and which has its source in the self-will that strives to maintain its own rights relatively to others. The Christian has his portion, his inheritance, elsewhere; he is tranquil and submissive here, ready to do good. Even when others are violent and unjust towards him, he bears it in remembrance that once it was no otherwise with himself. a difficult lesson, for violence and injustice stir up the heart; but the thought that it is sin, and that we also were formerly its slaves, produces patience and piety. Grace alone has made the difference, and according to that grace are we to act towards others (Synopsis of the Bible.] who has purified us unto Himself a peculiar people, He is coming again. He will appear in glory, and grace has given us the blessed promise that we shall be with Him in glory, beholding His glory and sharing it also. And this blessed hope is the most powerful motive for a sober, a righteous and godly walk in this present age.
These things Titus was to speak, to exhort; and also to rebuke with all authority. This is still the calling of every true servant of the Lord Jesus Christ.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Admonitions concerning Various Stations. Tit 2:1-10
Admonitions concerning Various Stations. Tit 2:1-10
The manner of dealing with older members:
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v. 1. but speak thou the things which become sound doctrine,
v. 2. that the aged men be sober, grave. temperate, sound in faith, in charity, in patience.
v. 3. The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things,
v. 4. that they may teach the young women to be sober, to love their husbands, to love their children,
v. 5. to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the Word of God be not blasphemed.
By the emphasis upon the address at this point the apostle places himself and especially his coworker Titus in the strongest possible contrast to the false teachers, showing that there is a great difference, both in doctrine and in pastoral work, between the two classes: Thou, however, speak what becomes the wholesome doctrine. All the doctrine, all the exhortations which Titus spoke in the administration of his office, were to be agreeable to sound and wholesome doctrine, such as he had learned from the apostle. The ideal which he was to impress upon his hearers was to be that of a practical Christianity, based upon sound doctrine, the golden mean between dead orthodoxy and a perfection of works. He should try to plant the seeds of such virtues, of such fruits of true faith, as conformed with the pure doctrine of the Word of God.
So far as the instruction of the older members of the congregations was concerned, the apostle writes: (Admonish) the older men to be sane minded, serious, sensible, sound in faith, in love, in patience. Of such men as mere advanced in years the apostle is speaking, not of the presbyters, to whom he has referred before. He wants them to be sober, to have their mind and intellect clear and sane, without the rashness and levity of youth, without the tendency to be carried away by carnal desires and hysterical excitement. To this must be added proper seriousness or dignity, without a trace of silly frivolousness. They should furthermore be sensible, use their sound common sense in all situations in which they might find themselves: they must show firmness of character, such as makes them reliable and trustworthy at all times. So far as their Christianity was concerned, they should be sound and wholesome in faith, placing their trust not upon their feelings, at best a most uncertain foundation, but upon the eternal and unchangeable Word of God; in love, by letting all their good works flow from their faith with the one object to be of service, not to strive for recognition before men: in patience, in cheerful willingness to be faithful also in the midst of persecutions and afflictions. These are the virtues which the Lord expects older Christians to show at all times.
But the apostle has a word for older women also: The older women as well (admonish) in behavior to be reverent, not slanderers, not addicted to much wine, teachers of what is good. The apostle refers first of all to the deportment and demeanor, to the entire appearance of the older women. No matter in what station and calling such older women might find themselves, they should never offend against Christian decency and against the reverence and decorum which becomes Christians at all times. As at present, so in those days the influence of the lack of morals presented the temptation, especially to older women, to conform to the world in the matter of dress and behavior. A Christian woman, however, must never forget to whom she belongs, lest in demeanor. language, and dress she bring disgrace upon the name of Christ. To this belongs also that the older women do not offend against the Eighth Commandment, a vice to which so many of them are addicted. Whether time actually hangs heavy on their hands or not, it seems that the temptation to be slanderers and busybodies is too strong for them to overcome. It is necessary, therefore, that they battle against this sin with all earnestness. They should avoid also the danger of becoming slaves of intemperance, a vice which is peculiarly disgusting in the case of aged women, and which has its victims even today, with all the lairs insisting upon total abstinence. Instead of seeking gratification of their sinful desires in this manner, the older women should rather use the time and means at their disposal to be teachers of good in their families and in their immediate vicinity. From the rich treasure of their Christian knowledge and experience they should freely impart and dispense whenever they have an opportunity. In this connection their example, as a matter of course, will be of great value, their every act being a part of that impressive instruction which was so significant in the life of Jesus.
The apostle discusses this thought more fully: That they earnestly counsel the young women to love their husbands, to love their children, to be sensible, chaste, domestic, good, obedient to their own husbands, that the Word of God may not be blasphemed. Although the pastoral work of Titus is by no means circumscribed by these admonitions, the apostle has chiefly this point in mind, that older women, for lack of suitable occupation, do not become addicted to the vices mentioned above. By means of proper counsel and loving admonition many a young wife has been kept back from some foolish step. St. Paul wants the younger women to be reminded of their duty of loving their husbands, just as he had addressed himself to the husbands, Eph 5:25-33. In the midst of the work and the trouble of this life, which includes also the daily bearing of each other’s faults and weaknesses, there is always danger that the love of either spouse may grow cold. But marital love is not a matter of inclination and caprice, since it is commanded by God. The same is true of love for the children. Where the Word of God does not rule, there is always danger that the love of the mother may be changed to the opposite, especially in our days, when children arc unwelcome in many homes. It is necessary, therefore, that the young wives also grow in Christian character, the better to battle against all sinful lusts and desires and to rule body and soul in the proper manner, with the proper measure of decent common sense. One part of this Christian strength of character is shown in the chastity which is one of the ornaments of a Christian woman. In the midst of the multitude of temptations and occasions for the sin of uncleanness, purity, not only in words and deeds, but also in thoughts and desires, is desirable and commanded. A virtue which the apostle also names is this, that Christian wives be truly domestic, good home-makers. This does not merely mean that a woman ought to be a good housekeeper, but that she strive by all means to change the house, as an abode for the existence of the family, into a home, where she herself and her husband and children feel at home. It is true, of course, that in our days these views are looked upon with pity by an increasing multitude of emancipated women, who demand recognition in the forum, in the business world, even in the Church, while the position of a faithful home-maker and mother is regarded with pitying contempt. Let us remember, however, that the apostle is not stating his own views and opinions, but has registered the will of the eternal God. To this mill belongs also this, that a Christian woman be obedient to her husband, Eph 5:22; 1Pe 3:1-6. Women that have a Christian husband know that this acknowledging of the headship of the man does not interfere with their own dignity, but elevates them all the more in the eyes of God and of their own husbands. And all these qualifications the apostle insists upon, in order that no disgrace and contempt may strike the Word of God. The enemies of the Gospel will take occasion, and rightly so, to despise and deride the Christian religion and the Christian Bible, if there are scandals in Christian families and quarrels between husband and wife that are known to be members of a congregation. The deeds of Christians must always supplement their words.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Paul continues giving Titus reasons to preach God's word, and explains how the older men, older women, young men, and slaves or servants should live as believers.
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But you, speak what fits
Paul implies what is in contrast. AT: "But you, Titus, in contrast with the false teachers, be sure to say those things that fit" (See: Assumed Knowledge and Implicit Information)
with faithful instruction
"with sound doctrine" or "with correct teachings"
to be temperate
"to be sober-minded" or "to be self-controlled"
to be ... sensible
"to ... control their desires"
sound in faith, in love, and in perseverance
Here the word "sound" means to be firm and unwavering. The abstract nouns "faith," "love," and "perseverance" can be stated as verbs. AT: "and they must firmly believe the true teachings about God, truly love others, and continually serve God even when things are difficult" (See: Abstract Nouns)
translationWords
faith
love
persevere
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:1-15 Wholesome teaching was especially urgent on account of…
2:1-15 Wholesome teaching was especially urgent on account of the false teachers, who had wreaked havoc on “whole families” (1:11). In 2:1-10, Paul addresses different groups within the household of faith, showing his concern for the public testimony of the church (2:5, 8, 10; see also 1 Tim 5:1–6:2). Paul then elaborates on the coming of Christ (Titus 2:11-14) before giving a direct charge to Titus (2:15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.