Pulpit Commentary - Titus 2:1

Pulpit Commentary - Titus 2:1 - 2:15

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Pulpit Commentary - Titus 2:1 - 2:15

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This Chapter Verse Commentaries:

2:1 - 2:15

EXPOSITION

Tit_2:1

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 ( τῇ ὑγιαινούσῃ διδασκαλία ); as in 1Ti_1:10 (where see note). In 1Ti_6:1 ἡ διδασκαλία by itself means "the Christian faith," "the doctrine of the gospel." The varying phrases, ἡ καλὴ διδασκαλία ἡ κατ εὐσεβείαν διδασκαλία , and ἡ ὑγιαινοῦσα διδασκαλία , all mean the same thing, with varying descriptive qualifications (see 1Ti_6:10). The article "the" is not required.

Tit_2:2

Aged for the aged, A.V.; temperate for sober, A.V.; sober-minded for temperate, A.V.; love for charity, A.V. Temperate ( νηφάλιος ); as 1Ti_3:2, (where see note). Grave ( σεμνούς ); as 1Ti_3:8, 1Ti_3:11 (see too 1Ti_2:2; 1Ti_3:4). Sober-minded ( σώφρονας ); as Tit_1:8, note. Sound ( ὑγιαίνοντας ); see Tit_1:1, note, and Tit_1:13, where, as here, the word is applied to persons, as it is in its literal sense in 3Jn_1:2. Faith … love … patience. We have the same triad in 1Ti_6:11. In 1Co_13:13 we find "faith, hope, love." In 1Th_1:3 the apostle joins "work of faith, labor of love," and "patience of hope," which last phrase seems almost to identify patience and hope (cutup. too Rom_8:25; Rom_15:4). We must not miss the important warning, not only to have some kind of faith, love, and patience, but to be healthy and vigorous in our faith, love, and patience. There is a puny faith, a sickly love. and a misdirected patience.

Tit_2:3

That for the, A.V; be reverent in demeanor for that they be in behavior as becometh holiness, A.V.; slanderers for false accusers, A.V.; nor for not, A.V.; enslaved for given, A.V.; that which is good for good things, A.V. Reverent ( ἱεροπρεπεῖς ); only here in the New Testament, twice in 4 Maccabees; it is not uncommon in classical Greek. The word means "becoming a holy person, place, or matter;" otherwise expressed in 1Ti_2:10, "which becometh women professing godliness;" and Eph_5:3, "as becometh saints." In demeanor ( ἐν καταστήματι ; Of much wider meaning than καταστολή in 1Ti_2:7); here only in the New Testament, once in 3Ma 5:45, "a state" or "condition," spoken of elephants; and so in classical Greek, applied to a man, to health, to the air, or the body politic. Here mien, demeanor, or deportment, including, as St. Jerome expounds it, the movements of the body, the expression of the countenance, what is said, and what is left unsaid. The whole habit and composition or structure of mind and body is to be ἱερόπρεπες , what becomes a holy woman. Slanderers ( διαβόλους ); as 1Ti_3:1-16. (q.v.). Nor enslaved to much wine. Observe the fitness of the phrase "enslaved." The drunkard is thoroughly the slave of his vicious appetite (cutup. TitusTit_3:3; Rom_6:16; 2Pe_2:19). Teachers of that which is good ( καλοδιδασκάλους ); only here in the New Testament, not found in the LXX., or in classical Greek; teachers, by their holy demeanor as well as by their words. For as Ignatius (quoted by Ellicott) says of the Bishop of the Trallians, "His very demeanor ( αὐτὸ τὸ κατάστημα ) was a great lesson ( μοθητεία )."

Tit_2:4

Train for teach … to be sober, A.V. Train ( σωφρονίζωσι ); only here in the New Testament, not found in the LXX., but common in classical Greek in the sense of to "correct," "control," or "moderate," which is its meaning here. Ellicott renders it "school". The A.V. "teach to be sober" is manifestly wrong. To love their husbands ( φιλάνδρους εἷναι ); here only in the New Testament, not found in the LXX., but occasionally, in this sense, in classical Greek. To love their children ( φιλοτέκνους ); here only in the New Testament, not found in the LXX. except in 4Ma 15:4, but not uncommon in classical Greek.

Tit_2:5

Sober-minded for discreet, A.V.; workers for keepers, A.V. and T.R.; kind for good, A.V.; being in subjection for obedient, A.V. Sober-minded ( σώφρονας ); as in Tit_2:2 and Tit_1:8; 1Ti_3:2. "Discreet" is nearer the sense than "sober-minded." Perhaps the French sage is nearer still. Workers at home ( οἰκουργούς , for the T.R. οἰκουρούς ). Neither word occurs elsewhere in the New Testament or in the LXX., nor does οἰκουργός in classical Greek. But οἰκουρός , which is probably the true reading (Huther), is common in good classical Greek for "stayers at home." It is derived from οἷκος and οὗρος , a "keeper." Kind ( ἀγαθάς ). The idea of kindness or good nature seems to be the side of goodness here intended; as we say, "He was very good to me" (so Mat_20:15 and 1Pe_2:18). Kindness is the leading idea in ἀγαθός . Obedient ( ὑποτασσόμενας ). These identical words occur in 1Pe_3:1 (see too Eph_5:22; Col_3:18). That the Word of God be not blasphemed (see 1Ti_6:1). St. Paul complains that the Name of God was blasphemed among the Gentiles on account of the evil deeds of the Jews (Rom_2:24; see Eze_36:20-23). Our Lord, on the other hand, exhorts that Christians, by their good works, should lead men to glorify their Father which is in heaven. The passage before us shows how much the honor of Christianity is bound up with the faithful discharge by Christians of the simple domestic duties of life. In truth, the family is the chief seat, and often the main test, of Christian virtue, as it is the distinctive feature of humanity as ordained by God.

Tit_2:6

The younger for young, A.V. The younger (see 1Pe_5:5, where, however, the νεώτεροι are contrasted with the πρεσβύτεροι , as in 1Ti_5:1; here with πρεσβύτας in 1Ti_5:2).

Tit_2:7

An ensample for a pattern, A.V.; thy doctrine for doctrine, A.V.; R.T. omits sincerity ( ἀφθαρσίαν ), which is in the T.R. In all things ( περὶ πάντα ); as 1Ti_1:19 ( περὶ τὴν πίστιν ); "concerning, in the matter of" (Ellicott on 1Ti_1:19). St. Jerome and others connect these words with the preceding clause, "to be sober-minded in all things." But it is usually taken as in the text, "in all things showing thyself," etc. Showing thyself, etc. With regard to the somewhat unusual addition of the reflexive pronoun to the verb in the middle voice, Bishop Ellicott remarks, "Emphasis and perspicuity are gained" by it. An ensample ( τύπον ). Huther remarks that this is the only passage in the New Testament where τύπος is followed by a genitive of the thing. In 1Ti_4:12 the genitive is of the person to whom the example is given, in word, in conversation, etc., and in 1Pe_5:3, τύπος τοῦ πομνίου . Of good works (comp. Tit_3:8). Note the stress laid by St. Paul upon Christian practice as the result of sound doctrine. Mere talk is absolutely worthless. Uncorruptness ( ἀφθορίαν , or, as T.R., ἀδιαφθορίαν ); only here in the New Testament, and not in the LXX. or in classical Greek. Ἀφθορία has the best manuscript authority; but the sense of ἀδιαφθορία as deduced from the good classical word ἀδιάφθορος , which means among other things "incorruptible"—not to be influenced by entreaties or bribes—seems to make it preferable. The word describes the quality of the teacher rather than of his doctrine. He is to preach the truth without fear or favor. Gravity ( σεμνότητα ); as 1Ti_2:2; 1Ti_3:4. This, again, is a quality of the teacher. These accusatives depend upon παρεχόμενος . But the construction of the sentence is somewhat irregular for brevity's sake.

Tit_2:8

Us for you, A.V. and T.R. Sound speech ( λόγον ὑγιῆ ); still depending upon παρεχύμενος . Besides his personal qualities as a teacher, his speech, or doctrine, must be sound. The word, common of bodily health, is only here applied to speech or doctrine; the common phrase in the pastoral Epistles is ὑγιασινούση διδασκαλία , ὑγιαίνουσι λόγοις , and the like. That cannot be condemned ( ἀκατάγνωστον ); only here in the New Testament, once in 2Ma 4:27. This marks the care that the Christian teacher must take not to say anything in his teaching rash, or reprehensible, or that can give offence or cause the ministry to be blamed. May be ashamed ( ἐντραπῇ ). In the active voice ἐντρέπειν is "to put to shame" (1Co_4:14), and in classical Greek. In the middle voice ἐντρέπομαι , followed by a genitive of the person, or an accusative in later Greek, means to "respect, reverence" (Mat_21:37; Luk_18:2, etc.). In the passive, as here and 2Th_3:14, it means "to be put to shame," "to be ashamed" (comp. Psa_34:4 LXX., 35:40. (Compare, for the sentiment, 1Pe_2:15; 1Pe_3:16; and note the frequent resemblances between the pastoral Epistles and those of St. Peter.) The shame of the detractors consists in their being put to silence, having nothing to say, being proved to be slanderers. No evil thing ( μηδὲν φαῦλον ); as Jas_3:16; Joh_3:20; Joh_5:29. The word means "mean, worthless, paltry," and is hence synonymous with

Tit_2:9

In subjection to for obedient unto, A.V.; be well-pleasing to them for please them well, A.V.; gainsaying for answering gain, A.V. Servants; i.e. dares ( δούλους ), the correlative to which is δεσπόταις , masters, who had absolute power over their slaves, and property in them. The construction is carried on from the "exhort" of Tit_2:6. Well-pleasing ( εὐαρέστους ); elsewhere spoken with reference to God (Rom_12:1; 2Co_5:9; Eph_5:10, etc.). In all things ( ἐν πᾶσιν ); nearly the same as περὶ πάντα in Tit_2:7; to be taken with εὐαρέστους . Some, however, connect the words with ὑποτάσσεσθαι , "to be obedient in all things." Gainsaying ( ἐντιλέγοντας ); as in Tit_1:9 (see note). Here, however, the" answering again" of the A.V. is a better rendering. It implies, of course, a resistance to the will of their master, and impatience of any rebuke.

Tit_2:10

Purloining ( νοσφιζομένους ); literally, separating for their own use what does not belong to them. So Act_5:2, Act_5:3, "to keep back part." It is used in the same sense by the LXX. Jos_7:1 of Achan, and 2Ma 4:32 of Menelaus, and occasionally in classical Greek (Xenophon, Polybius, etc.). Showing ( ἐνδεικνυμένους ). It occurs eleven times in the New Testament, viz. twice in Hebrews, and nine times in St. Paul's acknowledged Epistles. All good fidelity. All fidelity means fidelity in everything where fidelity is required in a faithful servant—care of his master's property, conscientious labor, keeping of time, acting behind his master's back the same as before his face. The singular addition ἀγαθήν , coming after ἐνδεικνυμένους , must mean, as Bengel says, "in all good things." The duty of fidelity does not extend to crime or wrong-doing. The word "good" is like the addition in the oath of canonical obedience, "in all honest things," and is a necessary limitation to the preceding "all" (see Tit_3:1, and note). The doctrine ( τὴν διδασκαλίον ) as in verse 1 (where see note). In Tit_1:9 (where see note) ἡ διδαχή is used in the same way. This use of διδασκαλία is confirmed by the reading of the R.T., which inserts a second τήν before τοῦ σωτῆρος . Adorn the doctrine. The sentiment is the same as that in 1Pe_2:12; 1Pe_4:11. Christians are exhorted to give glory to God, and support and honor to the gospel of God's grace, by their good works and holy lives. God our Savior (see 1Ti_1:1; 1Ti_2:3; 1Ti_4:10; and above, Tit_1:3, note). In all things ( ἐν πᾶσιν ); as 1Pe_4:11.

Tit_2:11

Hath appeared, bringing salvation to all men, for that bringeth salvation, hath appeared to all men, A.V. and T.R. Bringing salvation to all men ( σωτήριος ). The R.T. omits the article ἡ before σωτήριος , which necessitates construing πᾶσιν ἀνθρώποις with σωτήριος , "saving to all men" "bringing salvation to all men." With the article ἡ as in the T.R., it may be taken either way, but it is rather more natural to construe πᾶσιν ἀθρώποις with ἐπεφάνη , "hath appeared to all men." The meaning of the phrase, "hath appeared to all men," is the same as the saying in the song of Simeon, "Mine eyes have seen thy salvation, which thou hast prepared before the face of all people" (Luk_2:30, Luk_2:31; comp. Col_1:6). The gospel is not a hidden mystery, but is proclaimed to the whole world. Σωτήριος as an adjective is found only here in the New Testament, in Wis. 1:14 and 3 Macc. 7:18, and frequently in classical Greek.

Tit_2:12

Instructing for teaching, A.V.; to the intent that for that, A.V.; and righteously for righteously, A.V. Instructing us, to the intent that. This is an unnecessary refinement. Huther is right in saying that the sentence beginning with ἵνα might have been expressed by the infinitive mood, as in 1Ti_1:20, and that we ought to render it not "in order that," but simply "that." The phrase in 1Ti_1:20, ἵνα παιδευθῶσι μὴ βλασφημεῖν , manifestly would justify the phrase, παιδεύουσα ἡμᾶς ζῆν δικαίως , "teaching us to live righteously." Alford surely is wrong in saying that the universal New Testament sense of παιδεύειν is "to discipline," i.e. teach by correction. In Act_7:22; Act_22:3; 1Ti_1:20; 2Ti_2:25, the idea of teaching, not of correcting, is predominant. But even if it was so, the pastoral Epistles are so decidedly classical in their use of words, that the classical use of παιδεύειν in such phrases as παιδεύειν τινα κιθαρίζειν or σώφρονα εἴναι (Liddell and Scott)is an abundant justification of a similar rendering of this passage And as regards the use ἵνα , such phrases as Εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γενῶνται , "Command that these stones become bread" (Mat_4:3; Mat_20:21; Luk_4:3; Luk_10:40); Διεστείλατο … ἵνα μηδενὶ εἴπωσιν , "He commanded them not to tell" (Mat_16:20); Συμφέρει αὐτῷ ἴνα , "It is profitable for him that" (Mat_18:6); Προσεύχεσθε ἵνα , "Pray that" (Mat_24:20); Παρεκάλει αὐτὸν ἵνα μή , "He besought him not to send them away" (Mar_5:10); Παρακαλοῦσιν αὐτὸν ἵνα ἅψηται , "They beseech him to touch"; Ἐδεήθην … ἵνα , "I asked … to" (Luk_9:40); Ἐρωτῶ σε ἵνα πέμψῃς , "I intreat thee to send" (Luk_16:29; Col_4:2;, etc.);—prove that the sense "in order that" is not necessarily attached to ἵνα , but that we may properly render the passage before us "teaching us … to live soberly," etc.

Tit_2:13

The for that, A.V.; appearing of the glory of our great God and Savior for the glorious appearing of the great God, and our Savior, A.V. Looking for ( προσδεχόμενοι ); the word commonly applied to waiting for the kingdom of God (Mar_15:43; Luk_2:25, Luk_2:38; Luk_12:36; Luk_23:1-56. 51; Jud 21). The blessed hope. The hope here means the thing hoped for, as in Act_24:14 (where both the subjective hope and the thing hoped for are included); Gal_5:5; Col_1:5 (comp. too Rom_8:24, Rom_8:25). Here the hope is called emphatically "the blessed hope," the hope of Christ's second coming in glory, that hope which is the joy and life, the strength and comfort, of every Christian soul. This is the only place in the New Testament where μακάριος is applied to an object which does not itself enjoy the blessing, but is a source of blessing to others. Of the fifty passages where it occurs it is applied in forty-three to persons, twice to God, three times to parts of the body (the Virgin's womb, and the eyes and ears of those who saw and heard Christ), once impersonally ("It is more blessed to give," etc., Act_20:35), and once, in this passage, to the hope. And appearing of the glory. In construing this clause, as well as the following, the same difficulty occurs. There is only one article to the two subjects. The question arises—Can two different subjects stand under one article? Huther affirms that they can, and refers for proof to Buttman and Wince; and, indeed, it is impossible to treat "the hope" and the "appearing" as one subject. Accepting this, the clause before us should be rendered, Looking for the blessed hope, and the appearing of the glory of the great God. This is a description of the second coming of the Lord, of whom it is expressly said that he will "come in the glory of his Father". The appearing of Christ will be the appearing of the glory of the great God, not the appearing of God the Father, to whom the term ἐπιφανεία is never applied, but of the Son, who is the Brightness of his Father's glory. Our great God and Savior Jesus Christ. No doubt the Greek words can be so rendered, and perhaps (grammatically) most naturally, as e.g. in 2Pe_1:11, where we read, "The kingdom of our Lord and Savior Jesus Christ;" and so 2Pe_3:18. But, on the other hand, according to what is said above, they need not be so rendered. "The great God" and "our Savior Jesus Christ" may be two separate subjects, as "the blessed hope" and "appearing of the glory" are. Anti we have to inquire, from the usual language of Scripture, which of the two is most probable. Alford, in a long note, shows that σωτὴρ is often used without the article (1Ti_1:1; 1Ti_4:10; Php_3:20); that in analogous sentences: where Κύριος is used as our Lord's title, an exactly similar construction to that in the text is employed, as 2Th_1:12; 2Pe_1:1; 2Co_1:2; Gal_1:3; Eph_1:2; Eph_6:23, etc. He also observes, after Wince, that the insertion of ἡμῶν after Σωτῆρος is an additional reason for the omission of the article before Σωτῆρος , as in Luk_1:78; Rom_1:7; 1Co_1:3, and elsewhere; and that the epithet μεγάλου prefixed to Θεοῦ makes it still more difficult to connect Θεοῦ with Σωτῆρος ἡμῶν Ἰησοῦ Ξριστοῦ ; and lastly, he compares this passage with 1Ti_2:3, 1Ti_2:5, 1Ti_2:6, and thinks the conclusion inevitable that the apostle, writing two sentences so closely corresponding—written, it may be added, so near to one another in time—would have had in view, in both passages, the same distinction of persons which is so strongly marked in 1Ti_3:3, 1Ti_3:5. On these grounds he pronounces against the rendering which is adopted by the Revised Version. Huther's conclusion is the same: partly from the grammatical possibility of two subjects (here Θεοῦ and Ἰησοῦ Ξριστοῦ ) having only one article, which leaves the question of whether there are here one or two subjects to be decided on other grounds than simple grammar; and partly and chiefly from the double consideration that

(1) nowhere in Scripture is Θεός connected directly with Ἰησοῦς Ξριστός , as Κύριος and Σωτήρ so often are; and

(2) that the collocation of God ( Θεός ) and Christ as two subjects is of constant occurrence, as e.g. 1Ti_1:1,1Ti_1:2; 1Ti_5:21; 1Ti_6:13; 2Ti_1:2; 2Ti_4:1; Tit_1:4; to which may probably be added 2Pe_1:1; Jud 2Pe_1:4; 2Th_1:12; he decides, surely rightly, that the clause should be rendered, the great God and our Savior Jesus Christ. Another question arises whether the glory belongs to both subjects. Probably, though not necessarily, it does, since we are told in Mat_17:27 that "the Son of man shall come in the glory of the Father;" and in Mat_25:31, "the Son of man shall come in his glory" (comp. Mat_19:28). The whole sentence will then stand thus: Looking for the blessed hope, and for the appearing of the glory of the great God and of our Savior Jesus Christ, etc. The great God ( τοῦ μεγάλου ); not elsewhere in the New Testament (except in the T.R. of Rev_19:17), but familiar to us from Psa_95:3, "The Lord is a great God," and elsewhere, KS Deu_10:17; Deu_7:21; Psa_77:14, etc. In Mat_5:35' we read "the great King" of God. This grand description of τοῦ μέλλοντος αἰῶνος , "the world to come," is in contrast with τῷ νῦν οἰῶνι , "this present world," in which our present life is passed, but which is so deeply influenced by "the blessed hope" of that future and glorious world.

Tit_2:14

A people for his own possession for a peculiar people, A.V. Who gave himself for us. The resemblance in thought and diction to 1Ti_2:3-6 has been already pointed out. "Who gave himself" ( ὃς ἔδωκεν ἑαυτόν ) is there expressed by ὁ δοὺς ἑαυτόν , and "that he might redeem us" ( ἵνα λυτρώσηται ἡμᾶς ) by ἀντίλυτρον ὑπὲρ πάντων . (For the great truths contained in the words "who gave himself," comp. Joh_10:11, Joh_10:17, Joh_10:18; Gal_1:4; Eph_5:2, Eph_5:25; 1Pe_2:24; Heb_9:14.) The voluntary offering of himself is also implied in the office of our Lord as High Priest (Heb_9:11-14). For us ( ὑπὲρ ἡμῶν ); on our behalf; not exactly synonymous with ἀντὶ ἡμῶν , "in our stead." Both phrases, however, are used of our redemption by Jesus Christ. We find ὑπὲρ in Luk_22:19, Luk_22:20; Joh_6:51 : Joh_10:11, Joh_10:15; Joh_11:50-52; Joh_15:13; Joh_18:14; Rom_5:6, Rom_5:8; Rom_8:32; 1Co_5:7; 2Co_5:14, 2Co_5:15, 2Co_5:21; Gal_1:4; Eph_5:2, Eph_5:25; 1Th_3:10; Heb_2:9; 1Pe_2:21; 1Pe_3:18; 1Pe_4:1; 1Jn_3:16 : and we find ἀντί in Mat_20:28 and Mar_10:45, and in αντίλυτρον , 1Ti_2:6. The literal meaning of ὑπὲρ is "in defense of," and hence generally "on behalf of," "for the good of." The primary idea of ἄντι is "standing opposite," and hence it denotes "exchange," "price," "worth," "instead," etc. Redeem ( λυτρώσηται ); as Luk_24:21 :1Pe Luk_1:18; common in classical Greek. In the middle voice, as here, it means "to release by payment of a ransom;" in the active voice, "to release on receipt of a ransom." In 1Pe_1:18 the ransom price is stated, viz. "the precious blood of Christ;" as in Mat_20:28 it is "the life of the Son of man." The effect of this redemption is not merely deliverance from the penalty of sin, but from its power also, as appears by the following words: "a peculiar people, zealous of good works," and by the passage in St. Peter above referred to. Purify ( καθαρίσῃ ); as very frequently in the New Testament of cleansing lepers, the outside of the platter, etc., cleansing the Gentiles (Act_10:15), putting away all sin (2Co_7:1), cleansing the Church (Eph_5:26), purging the conscience (Heb_9:14), etc. The iniquity just spoken of was a defilement; the redemption from iniquity removed that defilement. The blood of Jesus Christ, the price paid for the redemption, was the instrument of cleansing (1Jn_1:7, 1Jn_1:9). A people for his own possession ( καὸν περιούσιον ); only here in the New Testament, but frequent in the LXX., coupled, as here, with λαός (Exo_19:5; Deu_7:6; Deu_14:2; Deu_26:18), to express the Hebrew äìÌÈâËñÀ or äìÌÈâËñÀ îòÇ , a people the peculiar property, or treasure, of God; "peculiar" being derived from the Latin peculium, one's own private property, reserved for one's own private use. The Authorized Version "peculiar" expresses the sense exactly, and the περιούσιος of our text and of the LXX., from whom it is borrowed, is meant to define either that special reserved portion of a man's property over and above what he spends for ordinary expenses, which nobody can interfere with, or those jewels on which he sets a special value, and places safely in his treasury. In 1Pe_2:10 λαὸς εἰς περιποίησιν ("a peculiar people," Authorized Version) means the same thing, that being the LXX. translation of the same Hebrew word, äìÌÈâËñÀ , in Ma 1Pe_3:17 ("jewels," Authorized Version), "They shall be my reserved portion or possession." The application of the phrase, λαὸν περιούσιον , descriptive in the Old Testament of Israel, to the Church of Christ, is very instructive. The passage in 1Pe_2:10 is exactly analogous, as is the phrase, "the Israel of God" (Gal_6:16). Zealous ( ζηλωτής ); as Act_21:20; Act_22:3; 1Co_14:12; Gal_1:14. From its special application to those who were zealous for the Law of Moses it became the name of the sect or party of the Zealots who played such a terrible part in the Jewish war (see Luk_4:15). Canaanite is the Hebrew for Ζηλωτής . Zeal for good works is the indispensable mark of God's peculiar people, the inseparable fruit of the redemption and purification which is by the blood of Jesus Christ.

Tit_2:15

Reprove fur rebuke, A.V. Authority ( ἐπιταγῆς ); see 1Ti_1:1 and above, Tit_1:3, "authoritative commandment." Let no man despise thee ( περιφρονείσω ); here only in the New Testament; used in a different sense by the LXX. in Wis. 1:1, but in the same sense as here in 4Ma 6:9, and also in classical Greek. In 1Ti_4:12 and 1Ti_6:2 St. Paul uses the more common word, καταφρονέω . The apostle thus winds up the preceding portion of his Epistle.

HOMILETICS

Tit_2:1-15

Practical godliness the end of spiritual doctrine.

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.

Tit_2:1

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 (verse 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.

Tit_2:2

The duties of aged men.

The apostle begins with the most important class in the Church—those who are the leaders of the young. Their characteristic deportment is to be fourfold.

I. SOBRIETY.

1. This habit of mind is contrasted with the thoughtlessness and levity of youth.

2. It is combined with

(1) watchfulness (1Th_5:6) and

(2) prayer (1Pe_4:7).

3. There are lofty motives to sobriety. (1Pe_4:7; 1Pe_5:8.)

II. GRAVITY, in the sense of a dignified deportment.

1. Old men ought not to lend themselves to the levity and flippancy of the young.

2. If they are grave in speech and gait, they will have more weight in the community. There must be no undue excitability.

III. TEMPERANCE, OR SELF-RESTRAINT.

1. The aged ought to show an example of self-government in regard to the passions, the appetites, and the will. The pleasures of sense ought not to allure them, or the love of the world to carry them away.

IV. SOUNDNESS IN FAITH, LOVE, AND PATIENCE. Here is the trilogy of graces once more, only that patience takes the place of hope, to which it is nearly allied.

1. There is to be a healthy action of these graces in old age. As if in contrast with the diseases, weakness, and age of the body. The aged have seen their best days, and they ought to reconcile the decay of nature with the increase of grace, so as to make human life to its extreme limit resplendent with beauty and truth.

2. Each of the graces has its appropriate place in the character of the aged.

(1) Faith. It is the subjective condition of it. The old have their hopes sustained by faith; their hearts are cheered by faith; they remain steadfast through faith. It must be at once the principle of their worship, their piety, and their endurance.

(2) Love. The old are apt to become contracted and cold in their sympathies. But Christian love keeps the heart young and tender and sincere, and the old illustrate its power in growing tolerance, wisdom, and kindliness.

(3) Patience. They have to bear with many infirmities of body, with declining faculties, with growing decrepitude. But Christian patience must be more than a dull acquiescence with the inevitable; it must be a cheerful acceptance of suffering, that patience may have her perfect work in the closing days of life.—T.C.

Tit_2:3-5

The duties of aged women and young women.

As woman had attained through Christianity a position of equality beside man, it was necessary to remind her that her new position involved serious responsibilities.

I. THE DUTIES OF AGED WOMEN.

1. In demeanor as becometh holiness.

(1) There is an appeal to their own judgment as to what is decorous and beautiful in the Christian character. They had an experimental knowledge of the gospel, and they understood the nature and extent of its obligations as affecting their sex.

(2) There was to be a harmony between their position and their character as godly women "women professing godliness" (1Ti_2:10). Their holy calling should manifest itself in their deportment, dress, speech, silence, and, above all, "in a meek and quiet spirit."

2. Not slanderers.

(1) Old age has no active employment, but it has an active memory and g busy tongue. Thus there is a temptation for the old, unless the grace of God has given the tongue of kindness, to become censorious, malignant, and bitter, avenging themselves the more with their tongues for their very incapacity to avenge themselves in other ways.

(2) There is nothing more beautiful or saintly in this world than a true mother in Israel, the presiding genius of her family circle, speaking the words of charity, softness, and kindness to all within her reach.

(3) It would be an utter travesty of the gospel for aged Christian women to be slanderers, because they would thus

(a) separate friends (Pro_16:28);

(b) inflict deadly wounds in character (Pro_18:18);

(c) bring dishonor on the gospel;

(d) and cause discords in the Church.

3. Not enslaved to much wine.

(1) The warning was needed opt account of the national habits of the Cretans.

(2) It was a moderate demand that they should give up the slavish addictedness to wine so common in Crete. She who follows the habit is a slave, and would soon lose the sense of her degradation. The early converts would, perhaps, plead the privileges of their age and country, and use wine as a solace in old age; but Titus is to teach them that hoary hairs give no liberty to such a habit.

(3) We see how the gospel purifies the habits and usages of social life.

4. Teachers of good things.

(1) The apostle thus prescribes the right use of the tongue to those who were to be "no slanderers."

(2) Their teaching was not to be in public addresses, which were forbidden (1Ti_2:12), but in private life.

(3) The substance of their teaching was not to be "old wives' fables," not superstitious ceremonies, or things of evil report, but things sound, pure, and honest.

II. THE DUTIES OF YOUNG WOMEN. They are regarded as under the instruction and guidance of the aged women. In Ephesus, Timothy was exhorted to teach the younger women, but it is probable that the state of the Cretan community required that the instructions of Titus should be supplemented by the more practical and continuous guidance of the elderly women. The young women were to be schooled to their duties in a wise manner.

1. They were to be lovers of their husbands.

(1) The wife would find in this love the source of her strength, the husband the solace for his cares, and the children the guarantee for their happiness and welfare.

(2) A loving wife is

(a) a blessing to her husband (Pro_12:4);

(b) brings him honor (Pro_31:23);

(c) secures his confidence (Pro_31:11);

(d) earns his praises (Pro_31:28).

2. Lovers of their children.

(1) The love of a mother may be instinctive, but religious fanaticism and brutal separation can make her more unfeeling than the brutes. Rousseau would not keep his children in his house, but sent them to a public hospital; a sign, said Burke, that "bears love their young and lick them into shape, but bears are not philosophers." In India infants are often destroyed by a mother's hands, under the influence of religious delusion.

(2) The first duty of a Christian woman is to make her home happy, which is impossible except on a basis of love to husband and children.

(3) Religion revives natural affection as it revives all the weakened faculties of our nature, and gives it new power for good. The religious training of the young is impossible without the experience of a mother's love.

3. Discreet. Young women, in a new position of Christian privilege, might be tempted to rashness, enthusiasm, and impulsive conduct. They were to be wise and careful in their conduct both at home and abroad.

4. Chaste. In act, speech, thought, and dress, finding their true happiness in their husband's society. There are many high motives for a pure womanhood (1Co_6:19; 1Th_4:7).

5. Workers at home.

(1) The wife's business is in her household, not in the great world of society. Religion gains no honor when home duties are neglected.

(2) Her husband's interests are preserved by her industry at home.

(3) Gadding abroad and busying one's self in other people's affairs tends to the spreading of evil.

6. Good. Such women are to be kindly and thoughtful in their family relationships, especially to servants, and not niggardly or exacting. "Their thriftiness must not degenerate into avarice."

7. Obedient to their own husbands.

(1) This is their great duty, and thus they become types of the Church's submission to Christ.

(2) Obedience would recommend the gospel to unbelieving husbands, for attention to this precept would prevent "the Word of God from being blasphemed." Grace does not deliver us from the obligations of nature (1Co_7:4-16).—T.C.

Tit_2:6

The duty of young men.

The apostle next thinks of those who are to be the strong stays of the Church in the coming generation. "Young men exhort to be sober-minded."

I. THE NATURE OF THIS DUTY.

1. Young men ought to be thoughtful, not rash and impulsive. The Lord says to them, "Consider your ways."

2. They should be circumspect, not heady and reckless, using that Word which "giveth to the young man knowledge and discretion."

3. They should not be self-indulgent, but self-denying. Not "lovers of pleasure, but lovers of God." "Turn away mine eyes from viewing vanity." 4. They should be settled in feeling and conduct, not vacillating or giddy. "Let your hearts be fixed" (Psa_108:1). "He that wavers is as a wave of the sea "(Jas_1:6).

II. REASONS FOR SOBER-MINDEDNESS.

1. It is according to the dictates of right reason. It is a great thing to receive the spirit of a "sound mind." Young men are never in a right mind till they sit clothed at the feet of Jesus.

2. Consider the snares and sorrows and drawbacks of life.

3. Consider that death may early reach the young.

4. Consider the number of young men who are ruined by the want of sober-mindedness.

5. The young must answer in the judgment for their follies in this life.—T.C.

Tit_2:7, Tit_2:8

Titus himself a pattern of good works.

As a faithful minister of God, he was to mirror forth in his life and teaching the doctrines of the gospel.

I. THE MINISTER OUGHT TO BE A PATTERN OF GOOD WORKS.