Tit 2:1-10. In the face of this immoral teaching, do you constantly impress the moral duties of the Gospel on your people of every age and class. There is an ideal of conduct appropriate to old men and old women respectively-the latter have moreover special duties in the training of the young women-and young men. Enforce your words by personal example. Slaves, too, must be taught that they share in responsibility for the good name of the Gospel.
Tit 2:2. The heads of moral instruction which begin here are more unmistakably intended for the laity than are the similar passages in Tim. That it should devolve on the apostle’s legate to give popular moral instruction is perhaps another indication of the less-developed state of the Church in Crete than in Ephesus and its neighbourhood.
πρεσβύτας: senes; sc. παρακάλει (Tit 2:6).
νηφαλίους: sober, sobrii; temperate (R.V.) in respect of their use of strong drink. Chrys. explains it to be vigilant, as does the Syriac, and A.V. m.; but the homely warning seems more appropriate. See note on 1Ti 3:2.
σεμνούς: see note on 1Ti 3:8.
σώφρονας: see notes on 1Ti 2:9; 1Ti 3:2. For ὑγιαίνειν followed by dat. see Tit 1:13. πίστις, ἀγάπη, ὑπομονή are constantly grouped together (See on 1Ti 6:11); and this suggests that πίστις here is subjective, not objective, as in the similar phrase Tit 1:13. See note on 1Ti 1:10.
Tit 2:3. πρεσβύτιδας: correlative to πρεσβύτας, as πρεσβυτέρας is to πρεσβυτέρῳ in 1Ti 5:1-2.
ὡσαύτως: See on 1Ti 2:9.
ἐν καταστήματι ἱεροπρεπεῖς: reverent in demeanour, R.V. καταστολή in 1Ti 2:9 has an almost exclusive reference to dress. Demeanour (R.V.) is better than behaviour (A.V.), which has a wide reference to conduct, in all respects and on all occasions. Deportment, which includes a slight reference to dress, would be the best rendering, only that the word has become depreciated.
ἱεροπρεπεῖς perhaps = ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν (1Ti 2:10); but in itself the word does not guarantee more than the appearance of reverence. Wetstein gives, among other illustrations, one from Josephus (Ant. xi. 8, 5), describing how Jaddua, the high priest, went out in procession from Jerusalem to meet Alexander the Great, ἱεροπρεπῆ καὶ διαφέρουσαν τῶν ἄλλων ἐθνῶν ποιούμενος τὴν ὑπάντησιν.
μὴ διαβόλους: See on 1Ti 3:11, and 2Ti 3:3.
δεδουλωμένας: The A.V., not given to much wine, makes no difference between this and προσέχοντας, which is the verb in the corresponding phrase, in the list of moral qualifications of deacons, 1Ti 3:8. It is proved by experience that the reclamation of a woman drunkard is almost impossible. The best parallel to this use of δουλόω is 2Pe 2:19, ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. Cf. also the other reff.
καλοδιδασκάλους: Not only “by discourse at home,” as Chrys. explains, but by example.
Tit 2:4. σωφρονίζουσιν. The only other examples of ἵνα with a pres. indic. in Paul are 1Co 4:6 (φυσιοῦσθε) and Gal 4:17 (ζηλοῦτε). These may be cases of an unusual formation of the subj., both being verbs in -όω. γινώσκομεν, 1Jn 5:20, is another instance. Train is the excellent rendering of the R.V. The A.V., teach … to be sober, although an adequate rendering elsewhere, leaves φιλάνδρους εἶναι disconnected. Timothy is bidden (1Ti 5:2) παρακαλεῖν … νεωτέρας himself; but this refers to pastoral public monitions, not to private training in domestic virtues and duties, as here.
τὰς νέας: There is no other instance in the Greek Bible of νέος, in the positive, being applied to a young person; though it is common in secular literature. There is possibly a certain fitness in the word as applied here to recently married women, whom the apostle has perhaps exclusively in view.
φιλάνδρους: “This is the chief point of all that is good in a household” (Chrys.). One of the three things in which Wisdom “was beautified” is “a woman and her husband that walk together in agreement” (Sir 25:1).
φιλοτέκνους: “She who loves the root will much more love the fruit” (Chrys.). φιλάνδρῳ καὶ φιλοτέκνῳ is cited from an “epitaph from Pergamum about the time of Hadrian” by Deissmann, who gives other references to secular literature. (Bible Studies, trans. p. 255 sq.).
Tit 2:5. οἰκουργούς: workers at home. Field says that “the only authority for this word is Soranus of Ephesus, a medical writer, not earlier than the second century,” οἰκουργὸν καὶ καθέδριον διάγειν βίον; but the verb is found in Clem. Rom., ad Cor. i. 1, γυναιξίν … τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε. οἰκουρούς, keepers at home, domum custodientes ([316] [317]81) domus curam habentes (Vulg.), though constantly found in descriptions of virtuous women, is a less obviously stimulating epithet. Mothers who work at home usually find it a more absorbing pleasure than “going about from house to house” (1Ti 5:13). But the “worker at home” is under a temptation to be as unsparing of her household as of herself; and so St. Paul adds ἀγαθάς, benignas, kind (R.V.), rather than good (A.V.). For this force of ἀγαθός, see reff.
[316] The Latin text of Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
[317] Speculum
ἰδίοις: ἴδιος (See on 1Ti 3:4) is not emphatic: it is simply, their husbands. The ἴδιος merely differentiates husband from man.
ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται: For λόγος, as used here, the more usual word is ὄνομα (from Isa 52:5). See reff. on 1Ti 6:1; and also Jam 2:7, Rev 13:6; Rev 16:9. ἡ ὁδὸς τῆς ἀληθείας, in 2Pe 2:2, is equivalent to ὁ λόγος τοῦ θεοῦ here. The practical worth of a religion is not unfairly estimated by its effects on the lives of those who profess it. If the observed effect of the Gospel were to make women worse wives, it would not commend it to the heathen; “for the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines” (Chrys.). See note on 1Ti 5:14.
Tit 2:6. ὡσαύτως: See on 1Ti 2:9.
Tit 2:7. περὶ πάντα is joined with the preceding words by Jerome and Lucifer (ut pudici [sobrii] sint in omnibus), followed by Tischendorf and von Soden. For this use of περί, See on 1Ti 1:19. St. Paul’s usual phrase is ἐν παντί (fifteen times in all; ten times in 2 Cor.; not in Pastorals), or ἐν πᾶσιν (ten times, five of which are in the Pastorals: 1Ti 3:11; 2Ti 2:7; 2Ti 4:5; Tit 2:9-10); also εἰς πάντα, 2Co 2:9; κατὰ πάντα, Col 3:20; Col 3:22.
σεαυτὸν παρεχόμενος τύπον: The middle is appropriate with σεαυτὸν; see reff. given by Deissmann, Bible Studies, trans. p. 254; but with ἀφθορίαν, etc., the active would seem more natural, as in reff. For τύπον, see 1Ti 4:12, and for καλὰ ἔργα, see 1Ti 3:1. This exhortation, following νεωτέρους κ.τ.λ., and also Tit 2:15, suggest that Titus was comparatively young.
διδασκαλία here is not doctrine (A.V.), but teaching; thy doctrine (R.V.), including the person of the teacher as well as what he says. See note on 1Ti 1:10.
ἀφθορίαν, σεμνότητα, sincerity … impressiveness, integritatem … gravitatem. See on 1Ti 2:2. These refer respectively to the principles and the manner of the teacher, while λόγον, κ.τ.λ., describes the matter of his teaching.
Tit 2:8. ἀκατάγνωστον: to which no exception can be taken. See Deissmann, Bible Studies, Trans. p. 200. ὑγιῆ implies the conformity of the doctrine taught with the Church’s standard (see note on 1Ti 1:10), while ἀκατάγνωστον has reference to the manner of its presentation to the hearer.
ὁ ἐξ ἐναντίας: The heathen opponent, official or unofficial, ὁ ἀντικείμενος (1Ti 5:14), οἱ ἀντιδιατιθέμενοι (2Ti 2:25), not the Devil himself (Chrys.).
ἐντραπῇ: vercatur (Vulg.); but confundatur, as in 2Th 3:14, would be a better rendering here. An antagonist who finds that he has no case “looks foolish,” as we say.
φαῦλον: usually applied to actions. See reff. The clause means having nothing evil to report concerning us: not, as the English versions, having no evil thing to say, which might be explained as, “being unable to abuse us”.
Tit 2:9. δούλους: sc. παρακάλει, Tit 2:6. For the general topic, and the term δεσπότης, cf. 1Ti 6:1.
ἐν πᾶσιν: joined as in text by Jerome, Ambrosiaster and [318]93 with ὑποτάσσ. It is in favour of this that ἐν πᾶσιν elsewhere in the Pastorals (see note on Tit 2:7) is at the end of a clause; also that in similar contexts we have ἐν παντί (Eph 5:24) and κατὰ πάντα (Col 3:22) joined with ὑποτάσσω and ὑπακούω.
[318] Speculum
εὐαρέστους: A Pauline word. Alf. notes that it is a servant’s phrase, like the English “to give satisfaction”. This acute remark brings the present passage into harmony with St. Paul’s usage in the reff., in which it is used of persons, of men in their relation to God. εὐάρεστον is used of a sacrifice, “acceptable,” in Rom 12:1, Php 4:18; cf. Heb 12:28; τὸ εὐάρεστον, “that which is well pleasing,” in Rom 12:2, Eph 5:10, Col 3:20, Heb 13:21. Jerome’s view that εὐαρ. is passive, “contented with their lot,” is not satisfactory.
μὴ ἀντιλέγοντας; non contradicentes (Vulg.). Ell. thinks that more is implied than pert answers (A.V. answering again); rather “thwarting their masters’ plans, wishes, or orders”. See ch. Tit 1:9. This is the connotation of gainsaying (R.V., A.V.m.).
Tit 2:10. μὴ νοσφιζομένους: non fraudantes (Vulg.), not purloining. The particular form of theft implied is the abstraction or retention for oneself, of a part of something entrusted to one’s care.
πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν: displaying the utmost trustworthiness. There is a similar phrase in ch. Tit 3:2, πᾶσαν ἐνδεικ. πραΰτητα. See note on 2Ti 4:14. On this use of πᾶς, See on 1Ti 1:15. πίστιν has a qualifying adj. elsewhere, e.g., ἀνυπόκριτος (1Ti 1:5; 2Ti 1:5. Cf. ch. Tit 1:4. 2 Peter 1; Jud 1:20), but the addition of another adj. after πᾶς is unusual. In Clem. Rom. 1 Cor. 26 πίστις ἀγαθή is rendered by Lightfoot honest faith; but honest fidelity would be an odd expression. Von Soden would give ἀγαθή here the sense of kind, wishing well, as in Tit 2:5, and as a contrast to ἀντιλεγ., as πιστιν is to νοσφ. W.H. suggest that the original reading here was πᾶσαν ἐνδεικνυμένους ἀγάπην. See apparat. crit.
διδασκαλίαν: See note on 1Ti 1:10.
Θεοῦ refers to God the Father. See Tit 1:3. Von Soden takes it here as objective genitive; the διδασκαλία being set forth in Tit 2:11-14.
κοσμῶσιν: cf. 1Ti 2:9, κοσμεῖν ἑαυτάς … διʼ ἔργων ἀγαθῶν. The διδασκαλία, though really practical, can be plausibly alleged to be mere theory; it must then, by good works, be rendered attractive to them that are without. Cf. Mat 5:16, Php 2:15.
Tit 2:11-15. The justification of this insistence on the universal necessity for right conduct is the all-embracing scope of the saving grace of God, which has visibly appeared as a call to repentance, a help to amendment of life, and a stimulus to hope. Christ’s gift of Himself for us constrains us to give ourselves wholly to Him. Insist on these things, as authoritatively as possible, in every department of your teaching.
Tit 2:12. παιδεύουσα. erudiens (Vulg.), corripiens ([319]). Grace is potentially σωτήριος as regards all men; actually its efficacy is seen in the disciplining of individuals one by one; ἡμᾶς, to begin with. See notes on 1Ti 1:1; 1Ti 2:4; 1Ti 4:10. So Chrys. makes ἵνα depend on ἐπεφάνη more directly than on παιδεύονσα: “Christ came that we should deny ungodliness.” The connexion, then, is ἐπεφάνη … ἵνα … ζήσωμεν. “The final cause of the Revelation in Christ is not creed, but character” (J. H. Bernard). It is of course possible (and this is the view usually held) to join παιδεύουσα ἵνα; the ἵνα introducing the object (instructing us, to the intent that, denying, etc., R.V.), not the content (teaching us that denying, etc., A.V.) of the παιδεία.
[319] The Latin text of Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.
ἀρνησάμενοι … ζήσωμεν … προσδεχόμενοι represent three successive stages in the Christian life. The force of the aorist participle must not be lost sight of, though it may be pedantic to mark it in translation. ἀρνησάμενοι κ.τ.λ., synchronises with the “death unto sin” which precedes the definite entry on newness of life, while προσδεχόμενοι expresses the constant mental attitude of those who are living that new life.
ἀρνησάμενοι: This indicates the renunciation of the Devil, of the vanity of this world, and of all the sinful lusts of the flesh. ἀρνέομαι means here to repudiate, renounce all connexion with. Cf. ἀποθέμενοι, 1Pe 2:1. See on 1Ti 5:8.
τὴν ἀσέβειαν: εὐσέβεια being Christian practice (see below, εὐσεβῶς ζήσωμεν), ἀσέβεια is heathen practice, the non-moral life.
τὰς κοσμικὰς ἐπιθυμίας: saecularia desideria (Vulg.), “the desires of the flesh and of the mind” (Eph 2:3), “the lusts of men” (1Pe 4:2); opposed to σωφρ. καὶ δικαίως; such as have relation to no higher sphere than that of the visible world. They are analysed in 1Jn 2:16.
σωφρόνως: The reference of the three adverbs is well explained by St. Bernard: “sobrie erga nos; juste erga proximos; pie erga Deum”.
Tit 2:13. προσδεχόμενοι κ.τ.λ., as already stated, describes the glad expectancy which is the ruling and prevailing thought in the lives of men looking for their Lord’s return (Luk 12:36), προσδεχόμενοι τὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ χριστοῦ (Jud 1:21). Cf. Rom 8:19; 1Co 1:7; Php 3:20; 1Th 1:10; Heb 9:28; 2Pe 3:12. Isa 25:9 is the basal passage. Cf. Act 24:15, ἐλπίδα ἔχων εἰς τὸν Θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται. In this quotation ἐλπίδα is the mental act, while the relative ἥν is the realisation of the hope. ἐλπίς is also passive-the thing hoped for-in Gal 5:5; Col 1:5; 1Ti 1:1.
επιφάνειαν τῆς δόξης: The Second Coming of Christ will be, as we are assured by Himself, “in the glory of His Father” (Mat 16:27; Mar 8:38). “We rejoice in the hope of the glory of God” (Rom 5:2, a passage which supports the view that δόξης here is dependent on ἐπλίδα as well as on ἐπιφάνειαν). von Soden takes ἐπιφάνειαν as epexegetical of ἐλπίδα. The Second Coming of Christ may, therefore, be regarded as an ἐπιφάνεια τῆς δόξης Θεοῦ, even though we should not speak of an ἐπιφάνεια τοῦ Πατρός, while ἐπιφάνεια Ἰησοῦ Χριστοῦ is normal and natural (See on 1Ti 6:14). τῆς δόξης having then an intelligible meaning, we are not entitled to treat it as merely adjectival, the glorious appearing (A.V.). The genitival relation does not differ in this case from τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ in 2Th 2:8. See also note on 1Ti 1:11. Again, there does not seem any reason why τοῦ σωτῆρος, κ.τ.λ., here should not depend on ἐπιφάνειαν, on the analogy of 2Ti 1:10. This may be thought too remote. In any case, the conception of the Second Coming as an occasion of manifestation of two δόξαι, that of the Father and of the Son, is familiar from Luk 9:26, ὅταν ἔλθῃ ἑν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς, κ.τ.λ. On the whole, then, we decide in favour of the R.V.m. in the rendering of this passage, appearing of the glory of the great God and our Saviour Jesus Christ. The grammatical argument-“the identity of reference of two substantives when under the vinculum of a common article”-is too slender to bear much weight, especially when we take into consideration not only the general neglect of the article in these epistles but the omission of it before σωτήρ in 1Ti 1:1; 1Ti 4:10. Ellicott says that “μεγάλου would seem uncalled for if applied to the Father”. To this it may be answered that (a) the epithet is not otiose here; as marking the majesty of God the Father it is parallel to the ὃς ἔδωκεν ἑαυτὸν, κ.τ.λ., which recalls the self-sacrificing love of the Son; both constituting the double appeal-to fear and to love-of the Judgment to come. (b) Again, St. Paul is nowhere more emphatic in his lofty language about God the Father than in these epistles; see 1Ti 1:17; 1Ti 6:15-16.
This is the only place in the N.T. in which μέγας is applied to the true God, although it is a constant predicate of heathen gods and goddesses, e.g., Act 19:28. (See Moulton and Milligan, Expositor, vii., vii. 563). In view of the fact that the most probable exegesis of Rom 9:5 is that ὁ ὢν ἐπὶ πάντων, Θεός εὐλογητὸς, κ.τ.λ. refers to Christ, it cannot be said that ὁ μέγας Θεός, as applied to Him, is un-Pauline. But the proofs that St. Paul held Christ to be God Incarnate do not lie in a few disputable texts, but in the whole attitude of his soul towards Christ, and in the doctrine of the relation of Christ to mankind which is set forth in his epistles. St. Paul’s “declarations of the divinity of the Eternal Son” are not studied, as Ellicott admits that this would be if the R.V. rendering (our great God and Saviour, Jesus Christ) be adopted. To this it may be added that the Versions, with the exception of the Aethiopic, agree with R.V.m. Ell. cites on the other side, of ante-Nicene writers, Clem. Alex., Protrept. § 7, and Hippolytus,-quoted by Wordsworth-besides the great bulk of the post-Nicene fathers. The text is one which would strike the eye of a reader to whose consciousness the Arian controversy was present; but it is safe to say that if it had read τοῦ σωτῆρος, the μεγάλου would have excited no comment. Consequently the papyri (all vii. A.D.) cited by J. H. Moulton (Grammar, vol. i. p. 84) “which attest the translation our great God and Saviour as current among Greek-speaking Christians” are too late as guides to St. Paul’s meaning here. The similar problem in 2Pe 1:1 must be discussed independently. At least, even if it be granted that the R.V. there is correct, and that 2Pe 1:1 is an example of the transference to Christ of the language used of deified kings “in the papyri and inscriptions of Ptolemaic and Imperial times,” it does not follow that the same account must be given of Tit 2:13.
Tit 2:14. ὃς ἔδωκεν ἑαυτὸν κ.τ.λ.: see note on 1Ti 2:6. As already observed, this is an appeal from the constraining love of Christ to the responding love of man.
λυτρώσηται: deliver. The language is borrowed from Psalms 129 (130):8 αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ. The material supplied by this passage for a discussion of the Atonement is contained in ἔδωκεν … ἡμῶν, not in λυτρώσηται. See Dean Armitage Robinson’s note on Eph 1:14.
ἀνομίας: Lawlessness is the essence of sin (1Jn 3:4), self-assertion as opposed to self-sacrifice which is love. Love, which is self-sacrifice, is a dissolvent of self-assertion or sin. And to what degree soever we allow the love of Christ to operate as a controlling principle in our lives, to that degree we are delivered from ἀνομία, as an opposing controlling principle.
καθαρίσῃ ἑαυτῷ λαόν: This is a pregnant expression for “purify and so make them fit to be his people”. St. Paul has in mind Eze 37:23, “I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God”, ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν ὧν ἡμάρτοσαν ἐν αὐταῖς, καὶ καθαριῶ αὐτοὺς καὶ ἔσονταί μοι εἰς λαὸν, κ.τ.λ. There is in καθαρίσῃ an allusion to Holy Baptism, which is explicit in Tit 3:5. Cf. Eph 5:26, ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι.
λαὸν περιούσιον: populum acceptabilem (Vulg.). A people for his own possession (R.V.) is the modern equivalent of a peculiar people (A.V.). λαὸς περιούσιος is the LXX for עַם סְגֻלָּה. סְגֻלָּה means “a valued property, a peculiar treasure” (peculium), and occurs first in Exo 19:5, “Ye shall be a peculiar treasure unto me.” Here the LXX inserts λαός, possibly from the references in Deut., in which the combination סגלה עם is found. סגלה alone occurs in Mal 3:17 (εἰς περιποίησιν) and in Psa 135:4 (εἰς περιουσιασμόν). The LXX of Mal 3:17 is echoed in Eph 1:14, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, (where see Dean Armitage Robinson’s note) and 1Pe 2:9, λαὸς εἰς περιποίησιν, in which λαός is a reminiscence of the LXX of the passages in Exod. and Deut. Perhaps περιούσιος refers to the treasure as laid up, while περιποίησις refers to it as acquired.
ζηλωτὴν καλῶν ἔργων: See Eph 2:10; 1Pe 1:15; Heb 10:24.
Tit 2:15. See on 1Ti 4:12.
ταῦτα is best connected with λάλει only, and referred to the positive instructions of chap. 2, “the things which befit the sound doctrine”; while παρακάλει and ἔλεγχε represent the two main functions of the pastor. See Tit 1:9.
ἐπιταγῆς: authority, imperio; πάσης ἐπιτ.: in the most authoritative manner possible; not to be connected with ἔλεγχε only.
μηδείς σου περιφρονείτω: another way of saying μετὰ πάσης ἐπιταγῆς. Do not permit thine authority to be despised, Be consistent. See 1Ti 4:12.
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, (238) as he did in both of the Epistles to Timothy.
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 (239) they ought to be employed.
(238) “Let the doctrine which proceeds from thy mouth be sound. For he expressly uses this word, because it is the means of upholding us in true integrity, that the word of God, which is preached to us, be our spiritual pasture. This will not be perceived at first sight, but such is the fact. And why do we not perceive it? Because we are too sensual and earthly. For when we are in want of food for our body, we are immediately terrified, we become alarmed, we have not a moment of repose, for it touches us nearly. We are sensitive as to this fading life, but we are insensible to all that affects our souls; there is such brutal stupidity that we do not know our wants, though they press heavily upon us. Yet let it be observed that there is nothing but weakness in us, if we are not fed with the doctrine of God. And that is the reason why it is called ‘sound,’ for in this consists the health of our souls. As our bodies are kept in their proper condition by well-regulated nourishment, so our souls are supported by that doctrine which serves not only for nourishment but for medicine. For we are full of vices which are worse than diseases; and therefore our soul must be purged, and we must be healed of them. The method of doing this is, that we profit by the word of God. And so it is not without good reason that Paul gives to it this designation, that it is ‘sound,’ or that it is ‘wholesome.’” —Fr. Ser.
(239) “En quels devotes et bones oeuvres.” — “In what duties and good works.”
2. That aged men be sober He begins with particular duties, that the discourse may be better adapted to the instruction of the people. And he does so, not only that he may accommodate himself to their capacity, but that he may press every one more closely; for a general doctrine produces a less powerful impression; but when by holding out a few cases, he has instructed every person about his duty, there is no one who may not easily conclude, that the Lord has sufficiently instructed him as to the work in which he ought to be employed. We must not therefore, look for a regular method here; for Paul’s design was only to state briefly what were the subjects concerning which godly teachers ought to speak, and not to undertake to treat largely of those subjects.
“Aged men” are mentioned by him in the first place. He wishes them to be “sober,” because excessive drinking is a vice too common among the old. Gravity, which he next mentions, is procured by well-regulated morals. Nothing is more shameful than for an old man to indulge in youthful wantonness, and, by his countenance, to strengthen the impudence of the young. In the life of old men, therefore, let there be displayedσεμνότης “a becoming gravity,” which shall constrain the young to modesty. This will be followed chiefly by temperance, which he immediately adds.
Sound in faith I do not know whether the word “sound” or “healthy” contains an indirect allusion to the various diseases of old men, with which he contrasts this health of the soul; at least, I think so, though I do not affirm it. With good reason does he include in these three parts — faith, love, patience — the sum of Christian perfection. By faith we worship God; for neither calling upon him, nor any exercises of godliness, can be separated from it. Love extends to all the commandments of the second table. Next follows patience as the seasoning of “faith” and “love;” for without “patience” faith would not long endure, and many occurrences are taking place every day — instances of unhandsome conduct or evil temper, which irritate us so much that we should not only be languid, but almost dead, to the duties of love towards our neighbor, if the same “patience” did not support us.
3. That aged women in like manner We very frequently see, that females advanced in age either continue to dress with the lightness of youthful years, or have something superstitious in their apparel, and seldom hit the golden mean. Paul wished to guard against both extremes, by enjoining them to follow a course that is agreeable both to outward propriety and to religion; or, if you choose to express it in simpler language, to give evidence, by their very dress, that they are holy and godly women.
He next corrects another two vices, to which they are often addicted, when he forbids them to be slanderers and slaves to much wine Talkativeness is a disease of women, and it is increased by old age. To this is added, that women never think that they are eloquent enough, if they are not given to prattling and to slander — if they do not attack the characters of all. The consequence is, that old women, by their slanderous talkativeness, as by a lighted torch, frequently set on fire may houses. Many are also given to drinking, so that, forgetting modesty and gravity, they indulge in an unbecoming wantonness.
4. That they may teach young women temperance That they may be more attentive to duty, he shows that it is not enough if their own life be decent, if they do not also train young women, by their instructions, to a decent and chaste life. He therefore adds, that by their example they should train to temperance and gravity those younger women whom the warmth of youth might otherwise lead into imprudence.
To love their husbands and their children I do not agree with those who think that this is a recapitulation of the advices which elderly women should give to those who are younger for a careful perusal of the context will enable any one easily to perceive that Paul goes on in explaining the duties of women, which apply equally to those who are older. Besides, the construction would be inappropriate, σωφρονίζωσι, σώφρονας εἶναι (240) Yet while he instructs elderly females what they ought to be, he at the same time holds out to the younger the example which they ought to follow. Thus he indiscriminately teaches both. In short, he wishes women to be restrained, by conjugal love and affection for their children, from giving themselves up to licentious attachments, he wishes them to rule their own house in a sober and orderly manner, forbids them to wander about in public places, bids them be chaste, and at the same time modest, so as to be subject to the dominion of their husbands; for those who excel in other virtues sometimes take occasion from them to act haughtily, so as to be disobedient to their husbands.
(240) “ Ινα σωφρονίζωσι τὰς νέας “ These words point at the chief purpose of the instructions — namely, that they should teach them to beσώφρονες acting as monitresses and regulators of their morals. Those instructions (as appears from what follows) were to turn on the domestic duties suitable to young married women, and each in the order of importance. The first is, as it were, their cardinal virtue; for it was well said by Socrates, (Ap. Stob. p. 488,)εὐσέβεια γυναικεία, ὁ πρὸς τὸν ἄνδρα ἔρως (‘female piety is love to her husband.’) In like manner, modesty is, by Pericles, in his Funeral Oration (Thucyd. 2:45) called ‘the virtue of the female sex.’” — Bloomfield.
When he adds, that the word of God may not be evil spoken of, it is supposed that this relates strictly to women who were married to unbelieving husbands, who might judge of the gospel from the wicked conduct of their wives; and this appears to be confirmed by 1Pe 3:1. But what if he does not speak of husbands alone? And, indeed, it is probable that he demands such strictness of life as not to bring the gospel into the contempt of the public by their vices. As to the other parts of the verse, the reader will find them explained in the Commentary on the First Epistle to Timothy. (241)
(241) See p. 135.
6. Exhort likewise younger men He merely enjoins that young men be instructed to be temperate; for temperance, as Plato shows, cures the whole understanding of man. It is as if he had said, “Let them be well regulated and obedient to reason.”
7. In all things shewing thyself For doctrine will otherwise carry little authority, if its power and majesty do not shine in the life of the bishop, (242) as in a mirror. He wishes, therefore, that the teacher may be a pattern, which his scholars may copy. (243)
A pattern of good works in doctrine, uprightness, gravity In the original Greek the style is here involved and obscure, and this creates ambiguity. First, he makes use of the words in doctrine, and then adds, in the accusative case, integrity, gravity, etc. (244) Without mentioning the interpretations given by others, I shall state that which appears to me to be the most probable. First, I connect these words, of good works in doctrine; for, after having enjoined Titus that, in teaching he shall inculcate the practice of good works, he wishes that good works, which correspond to this doctrine, may be visible in his life; and consequently the preposition in means that they shall be suitable, or shall correspond, to the doctrine. What follows is in no degree obscure; for; in order that he may exhibit a representation of his doctrine in morals, he bids him be “upright and grave.”
(242) “En la vie du pasteur.” — “In the life of the pastor.”
(243) “As if he had said, that the man who has the office and duty of proclaiming the word of God ought to preach throughout his whole life, since God has chosen him to that condition; when it shall be seen how he governs, when it is found that it is an approbation of the doctrine which he teaches, and that he profits and edifies not only by the mouth, showing what ought to be done, but likewise by his example, when it shall be known that he speaks in sincerity, and not in hypocrisy, that he may be edified by it. And would to God that this were duly observed; for the truth of God would be received with greater reverence than it is. But however that may be, we shall not be held excused, since God wishes to make use of us so as to regulate others, and to direct our life in such a manner that, when they shall follow as with one accord, we may strive to honor God, and give no occasion to despise the sacred word, since God has made us instruments, and wishes that his doctrine should be received from us, as if he spoke in his own person.” — Fr. Ser.
(244) “Atἐν τὣ διδασκαλίᾳ ἀδιαφθορίαν repeat παρεχόμενος in the sense ἐνδεικνύμενος .” —Bloomfield.
8. Sound speech, unblamable (245) “Sound speech” relates (in my opinion) to ordinary life and familiar conversation; for it would be absurd to interpret it as relating to public instruction, since he only wishes that Titus, both in his actions and in his words, shall lead a life that agrees with his preaching. He therefore enjoins that his words shall be pure and free from all corruption.
Unblamable may apply either to the words or the person of Titus. I prefer the latter view, that the other nouns in the accusative case (which the Greek syntax easily allows) may depend upon it in this sense — “that thou mayest shew thyself unblamable in gravity, in integrity, and in sound words.”
That the adversary may be ashamed. Although a Christian man ought to look at other objects, yet this must not be neglected, to shut the mouth of wicked men, as we are everywhere taught that we should give no occasion for slander. Everything that they can seize on as improper in our conduct is maliciously turned against Christ and his doctrine. The consequence is, that, through our fault, the sacred name of God is exposed to insult. Accordingly, the more we perceive that we are keenly observed by enemies, let us be the more attentive to guard against their calumnies, and thus let their malignity strengthen in us the desire of doing well.
(245) “Irreprehensible, ou qu’on ne puisse condemner.” — “Unblamable, or that cannot be condemned.”
9. Servants, that they be subject to their masters It has been already said that Paul merely glances at some things by way of example, and does not explain the whole of these subjects, as if he undertook, expressly, to handle them. Accordingly, when he enjoins servants to please their masters in all things, this desire of pleasing must be limited to those things which are proper; as is evident from other passages of a similar nature, in which an exception is expressly added, to the effect that nothing should be done but according to the will of God.
It may be observed that the Apostle dwells chiefly on this point, that they who are under the authority of others shall be obedient and submissive. With good reason he does this, for nothing is more contrary to the natural disposition of man than subjection, and there was danger lest they should take the gospel as a pretext for becoming more refractory, as reckoning it unreasonable that they should be subject to the authority of unbelievers. So much the greater care and diligence ought pastors to use for either subduing or checking this rebellious spirit.
10Not thievish but shewing all good faith He censures two vices that are common among servants, petulant replies, and a propensity to steal. (246) The comedies are full of instances of excessively ready talk, by which servants cheat their masters. Nor was it without reason that an exchange of names took place in ancient times, by which “servant “and “thief “became convertible terms. Thus prudence requires that we make our instructions apply to the morals of each individual.
Byfaith he means fidelity to their masters; and therefore, to shew all faith is to act faithfully, without using fraud or doing injury, in transacting the affairs of their masters.
That they may adorn the doctrine of God our Savior in all things This ought to be a very sharp spur of exhortation to us, when we learn that our becoming conduct adorns the doctrine of God, which, at the same time, is a mirror of his glory. And, indeed, we see that this usually happens; as, on the other hand, our wicked life brings disgrace upon it; for men commonly judge of us from our works. But this circumstance ought also to be observed, that God deigns to receive an “ornament” from shaves, whose condition was so low and mean that they were wont to be scarcely accounted men; for he does not mean “servants,” such as we have in the present day, but slaves, (247) who were bought with money, and held as property, like oxen or horses. And if the life of those men is an ornament to the Christian name, much more let those who are in honor take care that they do not stain it by their baseness.
(246) “Here we see how strictly Paul observed those of whom he was speaking. For the slaves who were in that age were addicted to pillage; and besides, they were contradictory, as if they had not dreaded the strokes with which they were chastised. We find that they sometimes grew hardened, because their masters did not use them gently, but treated them as brute beasts, struck them, teased them, put them to the torture, and frequently beat them, when they were absolutely naked, so that the blood flowed on all sides. Being thus hardened to evil, we must not be astonished if they had such corruption as to take revenge on their masters when they had any opportunity. But now Paul does not fail to exhort them to please their masters, that is, in everything that was good and right — an exception which he makes in other passages” —Fr. Ser.
(247) “Des esclaves ou serfs.” — “Slaves or serfs.”
11For the grace of God (248) hath appeared He argues from the design of redemption, which he shews to be a desire to live a godly and upright life. Hence it follows, that the duty of a good teacher is rather to exhort to a holy life than to occupy the minds of men with useless questions. “He hath redeemed us,” says Zacharias in his song, —
“that we may serve him in holiness and righteousness
all the days of our life.” (Luk 1:74.)
For the same reason Paul says, the grace of God hath appeared, teaching us; for he means that it ought to hold the place of instruction to us to regulate our life well. What is proclaimed concerning the mercy of God is seized by some as all occasion of licentiousness; while others are hindered by slothfulness from meditating on “newness of life.” But the manifestation of the grace of God unavoidably carries along with it exhortations to a holy life.
Bringing salvation to all men, (249) That it is common to all is expressly testified by him on account of the slaves of whom he had spoken. Yet he does not mean individual men, but rather describes individual classes, or various ranks of life. And this is not a little emphatic, that the grace of God hath let itself down even to the race of slaves; for, since God does not despise men of the lowest and most degraded condition, it would be highly unreasonable that we should be negligent and slothful to embrace his goodness.
(248) “We have seen that we ought to preach daily that grace which was declared at the coming of our Lord Jesus Christ. This is a wonderful mystery, that God was manifested in the flesh, and that, at the same time, he hath shewn to us his heavenly glory, that we may be united to it. In this manner all pastors ought to be employed; for when they shall unceasingly illustrate that wisdom which God hath declared to us in the person of his Son, it is certain that the time will not be lost. And this is what Paul says in another passage, (Eph 3:18,) that it is the height, and depth, and length, and breadth, and thickness of all knowledge. When we shall have extended our views to explore as far as possible — when we shall descend into the depth to search out all that is concealed from us — when we shall go beyond the length and breadth of the sea, we shall have a wisdom (he says) as high and as deep, as long and as broad as this: when we shall know the infinite love of God which God hath showed to us in the person of his only begotten Son.” — Fr. Ser.
(249) “We now see why Paul speaks of all men, and thus we may judge of the folly of some who pretend to expound the Holy Scriptures, and do not understand their style, when they say, ‘And God wishes that every person should be saved; the grace of God hath appeared for the salvation of every person; it follows, then, that there is free-will, that there is no election, that none have been predestinated to salvation.’ If those men spoke it ought to be with a little more caution. Paul did not mean in this passage, or in 1Ti 2:6, anything else than that the great are called by God, though they are unworthy of it; that men of low condition, though they are despised, are nevertheless adopted by God, who stretches out his hand to receive them. At that time, because kings and magistrates were mortal enemies of the gospel, it might be thought that God had rejected them, and that they cannot obtain salvation. But Paul says that the door must not be shut against them, and that, eventually, God may choose some of this company, though their case appear to be desperate. Thus, in this passage, after speaking of the poor slaves who were not reckoned to belong to the rank of men, he says that God did not fail, on that account, to show himself compassionate towards them, and that he wishes that the gospel should be preached to those to whom men do not deign to utter a word. Here is a poor man, who shall be rejected by us, we shall hardly say, God bless him! and God addresses him in an especial manner, and declares that he is his Father, and does not merely say a passing word, but stops him to say, ‘Thou art of my flock, let my word be thy pasture, let it be the spiritual food of thy soul.’ Thus we see that this word is highly significant, when it is said that the grace of God hath appeared fully to all men.” — Fr. Ser.
12Teaching us that, denying, ungodliness He now lays down the rule for regulating our life well, and how we ought to begin, namely, with renouncing our former life, of which he enumerates two parts, “ungodliness and worldly desires.” Under ungodliness, I include not only superstitions, in which they had gone astray, but irreligious contempt of God, such as reigns in men, till they have been enlightened in the knowledge of the truth. Although they have some profession of religion, yet they never fear and reverence God sincerely and honestly, but, on the contrary, have consciences that are useless, so that nothing is further from their thoughts than that they ought to serve God. (250)
By worldly desires (251) he means all the affections of the flesh; because we look at nothing but the world, till the Lord has drawn us to himself. Meditation on the heavenly life begins with regeneration. Before we have been regenerated, our desires lean towards the world, and rest on the world.
That we may live temperately, and righteously, and piously As he formerly mentioned those three, when he wished to give a comprehensive summary of Christian life, so he now makes it to consist of those three, “piety, righteousness, and temperance.” “Piety” is religion towards God. “Righteousness” has place among men. He who is endowed with both of these lacks nothing for perfect virtue; and, indeed, in the law of God there is absolute perfection, to which nothing whatever can be added. But as the exercises of godliness may be regarded as appendages to the first table, so “temperance,” which Paul mentions in this passage, aims at nothing else than keeping the law, and, as I said before about patience, (252) is added to the former as a seasoning. Nor does the Apostle contradict himself, when at one time he describes patience, and at another time temperance, as the perfection of a holy life; for they are not distinct virtues, sinceσωφροσύνη (here translated temperance) includes patience under it.
He adds, in this world, (253) because the Lord has appointed the present life for the trial of our faith. Although the fruit of good actions is not yet visible, yet the hope should be sufficient for stimulating us to doing well; and this is what he immediately adds, —
(250) “It presents us with the strongest motives to obedience. ‘The grace of God teacheth us to deny ungodliness.’ What chains bind faster and closer than love? Here is love to our nature in his incarnation, love to us, though enemies, in his death and passion: encouragements to obedience by the proffers of pardon for former rebellions. By the disobedience of man God introduces his redeeming grace, and engages his creature to more ingenuous and excellent returns than his innocent state could oblige him to. In his created state he had goodness to move him, he hath the same goodness now to oblige him as a creature, and a greater love and mercy to oblige him as a repaired creature; and the terror of justice is taken off, which might envenom his heart as a criminal. In his revolted state he had misery to discourage him; in his redeemed state he hath love to attract him. Without such a way, black despair had seized upon the creature exposed to a remediless misery, and God would have had no returns of love from the best of his earthly works; but if any sparks of ingenuity be left, they will be excited by the efficacy of this argument.” — Charnock.
(251) “On the expressionτὰς κοσμικὰς ἐπιθυμίας, the best comment is 1Jo 2:16Σωφρόνως denotes virtue as regards ourselves; δικαίως, as regards our fellow-creatures; andεὐσεβῶς, as respects God. Similar divisions are found in passages of the classical writers cited by the commentators.” — Bloomfield.
(252) See p. 311.
(253) “En ce present monde.” — “In this present world.”
13Looking for that blessed hope From the hope of future immortality he draws an exhortation, and indeed, if that hope be deeply seated in our mind, it is impossible that it should not lead us to devote ourselves wholly to God. On the contrary, they who do not cease to live to the world and to the flesh never have actually tasted what is the worth of the promise of eternal life; for the Lord, by calling us to heaven, withdraws us from the earth.
Hope is here put for the thing hoped for, otherwise it would be an incorrect mode of expression. He gives this appellation to the blessed life which is laid up for us in heaven. At the same time he declares when we shall enjoy it, and what we ought to contemplate, when we desire or think of our salvation.
And the appearing of the glory of the great God and Savior I interpret the glory of God, to mean not only that by which he shall be glorious in himself, but also that by which he shall then diffuse himself on all sides, so as to make all his elect partakers of it. He calls God great, because his greatness — which men, blinded by the empty splendor of the world, now extenuate, and sometimes even annihilate, as far as lies in their power — shall be fully manifested on the last day. The luster of the world, while it appears great to our eyes, dazzles them so much that “the glory of God” is, as it were, hidden in darkness. But Christ, by his coming, shall chase away all the empty show of the world — shall no longer obscure the brightness, shall no longer lessen the magnificence, of his glory. True the Lord demonstrates his majesty every day by his works; but because men are prevented by their blindness from seeing it, it is said to be hidden in obscurity. Paul wishes that believers may now contemplate by faith that which shall be manifested on the last day, and therefore that God may be magnified, whom the world either despises, or; at least, does not esteem according to his excellence.
It is uncertain whether these words should be read together thus, “the glory of our Lord Jesus Christ, the great God and our Savior,” or separately, as of the Father and the Son, “the glory of the great God, and of our Savior, the Lord Jesus Christ.” (254) The Arians, seizing on this latter sense, have endeavored to prove from it, that the Son is less than the Father, because here Paul calls the Father “the great God” by way of distinction from the Son. The orthodox teachers of the Church, for the purpose of shutting out this slander, eagerly contended that both are affirmed of Christ. But the Arians may be refuted in a few words and by solid argument; for Paul, having spoken of the revelation of the glory of “the great God,” immediately added “Christ,” in order to inform us, that that revelation of glory will be in his person; as if he had said that, when Christ shall appear, the greatness of the divine glory shall then be revealed to us.
Hence we learn, first, that there is nothing that ought to render us more active or cheerful in doing good than the hope of the future resurrection; and, secondly, that believers ought always to have their eyes fixed on it, that they may not grow weary in the right course; for, if we do not wholly depend upon it, we shall continually be carried away to the vanities of the world. But, since the coming of the Lord to judgment might excite terror in us, Christ is held out to us as our “Savior,” who will also be our judge.
(254) “Of these words the most natural sense, and that required by the ‘proprietas linguae,’ is, beyond all doubt, the one assigned by almost all the ancients from Clem. Alex. downwards, and by the early modern expositors, as Erasmus, Grotius, and Beza, and also by some eminent expositors and theologians of later times, as Bishops Pearson and Bull, Wolff, Matthaei, and Bishop Middleton, namely, ‘Looking for (or rather, looking forward to; comp. Job 2:9, and see Grotius) the blessed hope, even the glorious appearing of our great God and Savior Jesus Christ.’ The cause of the ambiguity in our common version is ably pointed out, and the above version established on the surest grounds, by Bishop Middleton and Professor Scholefield. But, besides the argument founded on the ‘propriety of language,’ that of Beza, who urges thatἐπιφάνεια is nowhere used of God, but Christ, is unanswerable. So in an able critique on Dr. Channing’s works, in the British Critic, the Reviewer justly maintains that ‘Christ must be the God here spoken of, because it is his “glorious appearing” which all Christians here are said to expect, but of God the Father we are expressly told that him “no man hath seen, nor can see.”’ Other convincing arguments for the construction here laid down may be seen in Dr. Routh’s Reliquiae Sacrae, vol. 2, p. 26. The reader is also particularly referred to Clem. Alex. Colhort. ad Gentes, sub init., where verses 11-14 are cited by that Father, and the view ofΣωτὢρος here maintained is adopted. The whole of the context there is deserving of great attention, as containing such plain and repeated attestations to the divinity of Jesus Christ as can rarely be found. The passage itself may be seen in Bishop Bull’s Def Fid. Nic., p. 87.” — Bloomfield.
14Who gave himself for us. This is another argument of exhortation, drawn from the design or effect of the death of Christ, who offered himself for us, that he might redeem us from the bondage of sin, and purchase us to himself as his heritage. His grace, therefore, necessarily brings along with it “newness of life,” (Rom 6:4,) because they who still are the slaves of sin make void the blessing of redemption; but now we are released from the bondage of sin, in order that we may serve the righteousness of God; and, therefore, he immediately added, —
A peculiar people, zealous of good works; by which he means that, so far as concerns us, the fruit of redemption is lost, if we are still entangled by the sinful desires of the world. And in order to express more fully, that we have been consecrated to good works by the death of Christ, he makes use of the word purify; for it would be truly base in us to be again polluted by the same filth from which the Son of God hath washed us by his blood. (255)
(255) “Christ expiated sin, not encouraged it; he died to make your peace, but he died to make you holy; ‘to purify a people to himself,’ (Tit 2:14.) The ends of Christ’s death cannot be separated. He is no atoner, where he is not a refiner. It is as certain as any word the mouth of God hath spoken, that ‘there is no peace to the wicked,’ (Isa 48:22.) A guilty conscience, and an impure, will keep up the amity with Satan and enmity with God. He that allows himself in any sin deprives himself of the benefit of reconciliation. This reconciliation must be mutual; as God lays down his wrath against us, so we must throw down our arms against him. As there was a double enmity, one rooted in nature, another declared by wicked works; or rather, one enmity in its root, and another in its exercise, (Col 1:21,) so there must be an alteration of state, and an alteration of acts.” — Charnock.
15Speak these things, and exhort, and reprove This conclusion is of the same meaning as if he enjoined Titus to dwell continually on that doctrine of edification, and never to grow weary, because it cannot be too much inculcated. He likewise bids him add the spurs of “exhortations and reproofs;” for men are not sufficiently admonished as to their duty, if they be not also vehemently urged to the performance of it. He who understands those things which the Apostle has formerly stated, and who has them always in his mouth, will have ground not only for teaching, but likewise for correcting.
With all authority I do not agree with Erasmus, who translatesἐπιταγή “diligence in commanding.” There is greater probability in the opinion of Chrysostom who interprets it to mean severity against more atrocious sins; through I do not think that even he has hit the Apostle’s meaning; which is, that Titus should claim authority and respect for himself in teaching these things. For men given to curious inquiries, and eager about trifles, dislike the commandments to lead a pious and holy life as being too common and vulgar. In order that Titus may meet this disdain, he is enjoined to add the weight of his authority to his doctrine. It is with the same view (in my opinion) that he immediately adds, —
Let no man despise thee Others think that Titus is instructed to gain the ear of men, and their respect for him, by the integrity of his life; and it is indeed true that holy and blameless conduct imparts authority to instruction. But Paul had another object in view; for here he addresses the people rather than Titus. Because many had ears so delicate, that they despised the simplicity of the gospel; because they had such an itch for novelty, that hardly any space was left for edification; he beats down the haughtiness of such men, and strictly charges them to desist from despising, in any way, sound and useful doctrine. This confirms the remark which I made at the outset, that this Epistle was written to the inhabitants of Crete rather than to any single individual.
