The best way to resist wrong teaching is to give positive instruction in Christian doctrine and its moral application. This will produce spiritual growth and right behaviour in all groups alike, regardless of age or social background. Older men, for instance, should set an example of a well balanced Christian life (2:1-2). Older women also should be a good example. If their lives are free of such bad habits as gossip and social climbing, the younger women are more likely to benefit from their advice and learn how to carry out their responsibilities in the home (3-5).
In encouraging the young men to be self-controlled, Titus himself should be an example. By being careful in his behaviour and speech, he can prevent his opponents from finding any cause to criticize either him or his teaching (6-8). Slaves also can demonstrate the value of the Christian teaching by being obedient, cooperative and honest at all times, no matter how their masters treat them (9-10).
God’s grace changes lives (2:11-3:11)
People are saved only by God’s grace - that loving and merciful attitude of God that freely gives his immeasurable blessings to those who do not deserve them. When people accept the salvation that this grace brings, they learn that their most fitting response is to turn from their former sinful ways and follow the ways of God. They have a desire for holiness, and this desire is increased by their anticipation of Christ’s return (11-13). Christ died not merely to save people from the penalty of sin, but to save them from all wickedness. He wants them to be pure in their everyday lives and eager to do good (14).
Titus must teach these truths vigorously. The Christian teacher must make it clear that God places moral responsibilities upon all who have faith in Jesus Christ (15).
Christians should be obedient to the civil authorities, and courteous and helpful to all. They should have a concern for the good of the society in which they live, and do all they can to promote peace and harmony in the community (3:1-2). Their new lives will be different from their former lives, because God in his grace has cleansed the past, made them new people, and poured out his Holy Spirit upon them. They are saved not because of anything they have done, but because of what God has done for them (3-6). God has declared them righteous, so that they are now acceptable to him. They have eternal life now, and can look forward to the full enjoyment of this life when Jesus Christ returns (7).
Titus must teach plainly this gospel which Paul has just summarized. He must emphasize that if people truly believe it, their lives will be changed. Although they are not saved by good works (see v. 5), they must now devote themselves to producing good works (8). Because of this positive approach to the Christian life, they must not waste time arguing about senseless topics. In fact, they should avoid people who specialize in such things. These teachings are not merely unprofitable, they are harmful, because they lead to quarrels and divisions (9-11).
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.
Tit 2:3. In behaviour as becometh holiness,- That they behave with sanctity of manners. Heylin. [Exhort] to that steadiness which becometh saints. Doddridge. See 1Ti 2:9. 1Pe 3:3-5.
Tit 2:5. Keepers at home,- The word Οικουρους, according to Elsner, signifies not only keeping at home, but an attentive looker after domestic affairs. Hesychius explains it by "one who takes care of the things belonging to the house, and keeps them." Some would join the next epithet with this, and read good housekeepers. That the word of God be not blasphemed, means, "that they may give no occasion by their behaviour for any reproach to be cast upon that Christianity which they profess." Heylin reads it, So that religion may not be reproached on their account.
Tit 2:7. In doctrine shewing uncorruptness, &c.- Speaking nothing but the genuine truth; and let it be attended with a gravity in declaring it, proportionable to its importance, and proceed from sincerity of heart.
Tit 2:10. Not purloining,- Not privately defrauding or embezzling- Μη νοσφιζομενους : which properly signifies keeping back part of the worth of any thing, and is used in the case of Ananias's secreting a part, where the whole was pretended to be returned, Act 5:2-3. Servants, at least among the Heathens, might probably do this very frequently.
Tit 2:11-12. For the grace of God-hath appeared, &c.- The word Χαρις properly signifies favour, and in the sacred writings expresses the free and unmerited goodness of God, in sending his only begotten Son to declare his will, and to redeem us from our iniquities by his death. Sometimes the effects of this wonderful kindness of God,-as the extraordinary gifts of the Holy Ghost,-are called grace; and sometimes the gospel itself is expressedby this same word (Col 1:6.); in which sense it is to be understood in the passage before us: when the apostle says that the gospel, or the grace of God manifested in the gospel, hath appeared, hath risen, or shined out to allmen, he alludes to the appearance of the heavenly bodies, and the brightness and glory with which they shine upon the world. Our blessed Lord is himself compared to a light shining in darkness, Joh 1:5 and the apostles are spoken of under the same image, Mat 5:14. The original of the 11th verse appeared ambiguous to our translators; for though they render it in the text the grace of God-hath appeared to all men, (according to which they may be understood of the gospel's being preached not only unto Jews, but to men of all nations, and of all ranks and orders in life;) yet they have given a different turn to the words in their marginal reading, which is,-the grace of God that bringeth salvation to all men, hath appeared: and as the original will very well admit of this sense, so it is certainly agreeable to the other scriptures, and to the gracious purpose of God, which is well expressed by St. Paul, 1Ti 2:4. This grace of God, which offers salvation to all men, of every rank and degree, does not however disengage any from the obligations that they are under to lead a holy life; but teaches us that, denying ungodliness, &c. which words contain a brief summary of the whole Christian practice. By ungodliness, we may understand atheism and irreligion, blasphemy, perjury, profane cursing and swearing, contempt of God, a want of due reverence to him, neglect of his worship, judging hardly, or speaking disrespectfully of his providence,-disobedience to his will. By worldly lusts may be understood those other vices of mankind, which are called the works of the flesh; (Gal 5:19; Gal 5:26.)-every thing contrary to the sobriety and righteousness recommended in the next sentence; the former of which consists in the right government of our natural appetites and passions, while the latter comprehends all the duties which we owe to our neighbours. Godliness or piety consists in that high veneration, and those just conceptions, which we should entertain of the Supreme Being, expressed by prayer and thanksgiving, by loving and fearing him, putting our trust in him, and submitting to him in all events.
Tit 2:13. And the glorious appearing- Even the glorious appearing of our great God and Saviour. We may observe, in support of this version, which is perfectly agreeable to the original, that we never read in scripture of the appearance of God the Father; and consequently we have in this text as strong a proof as possible of the true divinity of Jesus Christ. See 2Pe 1:1.
Tit 2:14. A peculiar people,- The word περιουσιον, rendered peculiar, does not appear to have been used by any of the ancient prophane writers. The LXX seem first to have framed it, in order to express the Hebrew סגלה Segleh, a peculium, a peculiar treasure or property. The phrase Λαος περιουσιος signifies "a supernumerary people, a people wherein God had a superlative property and interest, above and besides his common interest in all the nations of the world," says the learned Jos. Mede, p. 125. The pious Jews were formerly God's peculiar people; his peculiar people under the gospel are genuine Christians: they are distinguished or separated from the world by their being devoted to Christ. All real Christians are the peculiar people of God under the gospel; but perhaps the apostle of the Gentiles, in writing to a Gentile evangelist, among Gentile churches, might have here a more particular reference to the Gentile Christians, who had not formerly been the peculiar people of God, and whom the Judaizers would still have excluded from that number, unless they would submit to their impositions. It should be observed particularly with what strength and emphasis the apostle speaks throughout these verses of the absolute necessity of a life of holiness and purity, and of good works: and when our Lord and his apostles have laid such a stress upon good works, none who profess Christianity can neglect the practice of them without the extreme peril of their souls; and none who profess to be teachers of that Christianity can speak of them with contempt or indifference, without bringing a grievous offence upon the faith of Christ: and woe be to them by whom such offence cometh! See 1Pe 2:9.
Inferences.-Scarcely does the word of God afford a more instructive and comprehensive summary of the gospel, than that which is given in this chapter. It gives us a view of the nature of the dispensation, as a doctrine of grace; and, at the same time, a doctrine according to godliness. It hath appeared to all men, and it bringeth the faithful to salvation, by inculcating the most salutary lessons that man can receive. It teaches us to deny ungodliness and worldly lusts, how pressing soever their solicitations may be. It instructs us in all the branches of our duty, to God, to ourselves, and to our fellow Christians. It guides us to uniform and complete goodness; not extolling any one part, to the neglect or injury of the rest, but tending to produce this beautiful birth, entire in all its members, and then to nourish it to its full maturity. As we are slow of heart to attend to such instructions, it enforces them with motives the most generous and the most animating. It represents to us, as it were in prophetic vision, that blessed hope, even the glorious appearance of the great God and our Saviour Jesus Christ; when he shall come with everlasting blessings in his hands, to reward all his faithful people; and with the terrors of divine vengeance, to be poured forth upon all that have rejected the authority of his gospel. And, that the most powerful considerations of gratitude may join with those of the highest interest, it directs our eyes to this divine triumphant Saviour, as having once given himself to torture and death for us, that he might redeem us from all iniquity, and purify us to himself, a peculiar people, devoted to God, and zealous of good works. And surely, if this view cannot prevail upon us to consecrate ourselves to God, and to engage with vigour in his service, we must be utterly insensible, and worthy of the severest punishment.
Let these lessons, therefore, every where be taught with all authority. Let them be addressed at once to the meanest and the greatest of mankind; that they may join in a pious care, to adorn the doctrine of such a Saviour, and to secure their share in such a salvation.
REFLECTIONS.-1st, The apostle proceeds to direct Titus in the faithful discharge of his office. But, in contradiction to these deceivers, speak thou the things which become sound doctrine, the wholesome truths of God's life-giving word, dividing it aright to every man, according to their age, station, and circumstances.
1. That the aged men, as their years as well as profession especially demand, be sober, or vigilant, circumspect in their conduct; grave, in habit, manners, conversation, that they may engage the reverence of their younger brethren; temperate and prudent, having their passions and appetites in subjection; sound in faith, in doctrine and practice; in charity enlarged; in patience exemplary, bearing the provocations of others with meekness, and not fretful under their own infirmities. Such old disciples are noble ornaments to their Christian profession.
2. The aged women likewise, that they be in behaviour as becometh holiness, in dress, conversation, and deportment; not false accusers, not slandering and defaming any, nor sowing discord among brethren; not given to much wine, drunkenness, or the love of liquor, being in women doubly odious and hateful; teachers of good things, by their example and discourse inculcating on their children every thing which may adorn the Christian name.
3. What the aged must teach. The younger women should learn of them to be sober, avoiding every appearance of wantonness, excess, or levity; to love their husbands, cleaving to them in warm affection; to love their children, training them up from infancy in the nurture and admonition of the Lord; to be discreet in the management of their families; chaste, shewing the most unfeigned modesty and purity of manners; keepers at home, not gadding about to the neglect of their domestic affairs, but ever best pleased to be in their own house; good, kind and gentle to their servants, and, like Dorcas, full of alms-deeds and good works; obedient to their own husbands, delighting to serve and please them; that the word of God be not blasphemed by a contrary behaviour, which would give the adversaries of Christianity occasion to speak reproachfully. Note; Nothing makes Christianity appear so amiable as the conscientious discharge of the relative duties which it enjoins.
4. Young men likewise exhort to be sober-minded, serious, solid, tractable, having a due sense of their own inexperience, and willing to be ruled and advised by their elder and wiser friends.
2nd, We have a particular direction for Titus himself, who should be the example of what he taught to his brethren. In all things shewing thyself a pattern of good works; practising what he preached: in doctrine shewing uncorruptness, declaring the pure unadulterated truth, and maintaining a single eye to God's glory and the benefit of immortal souls; gravity, with all seriousness delivering his message, and with all sincerity; using sound speech that cannot be condemned, inculcating scripture truths in scripture language, and with such plainness and simplicity as that he that is of the contrary part, and would be glad to carp at and censure any ambiguous expression, may be ashamed of his malicious design, having no evil thing to say of you, finding no just charge of error in doctrine, or immorality in practice, to allege against you. Note; (1.) They who preach to others, must by their practice prove that they themselves believe; else how can it be thought that others should credit them. (2.) Many watch for the halting of Christ's ministers; and the knowledge of this should make them more watchful over all that they speak or do, that confusion may cover their malignant enemies.
3rdly, The duty of servants is prescribed. Exhort servants to be obedient unto their own masters, with inward respect, as well as all outward dutiful submission; and to please them well in all things lawful to be done; not answering again, disputing their orders, murmuring at their commands, or daring to make an impertinent or saucy reply; not purloining the least thing from them, but, to a crumb of bread, strictly honest; nor conniving at the least waste or robbery committed by others; shewing all good fidelity, true to every trust reposed in them, speaking with the greatest veracity, and punctual in the observance of their masters' orders; that they may adorn the doctrine of God our Saviour in all things, and even in the eyes of their unbelieving masters, if under such, recommend the religion which they profess. Note; Such a servant as is here described, is a great acquisition. Would to God that those who make profession of godliness, might oftener read this apostolic directory.
4thly, The strongest motives are suggested to enforce the practice before recommended.
1. This is one great end of our redemption. For the grace of God, displayed in the gospel word, that bringeth salvation, declaring the free mercy of God in Christ to miserable sinners, hath appeared in the most illustrious manner, to all men, of all ranks, degrees, and nations; teaching us, that denying ungodliness of every kind, and worldly lusts, whether of the flesh or of the eye, or the pride of life, we should live soberly, in the government and subdual of every inordinate appetite and passion; righteously, with unimpeached integrity and uprightness in our dealings towards men; and godly, in all acts of public and private devotion, in the use of every holy ordinance, and with a constant regard to the divine glory in this present world, full as it is of evil and temptation. Note; (1.) The gospel is a revelation of mercy to all ranks and degrees; and God appears eminently glorious therein, in justifying the chief of sinners who believe in Jesus. (2.) Whenever we are truly partakers of grace, the blessed influence thereof will appear on our hearts and lives, effectually engaging us to renounce every known sin, and powerfully quickening us for the discharge of every duty towards God, our neighbour, and ourselves. The doctrines of grace are the only principles which can produce righteousness and true holiness.
2. We expect the appearing of the great Judge, and therefore are peculiarly called upon to prepare to meet him: Looking for that blessed hope, the great object of it, the Lord from heaven; and the glorious appearing of the great God and, or even, our Saviour Jesus Christ, who shall shortly sit upon the throne of his glory, when all nations shall be gathered before him, to receive from his lips their irreversible sentence, and in whose favour we have a gracious interest; who gave himself for us, an offering and a sacrifice to God, that he might redeem us from all iniquity, both from the guilt and power and nature of it; and might purify unto himself a peculiar people, yielding to be saved by grace, and thereby taken from the corrupted mass of mankind to be to the praise of his glory; and zealous of good works, influenced by the divine principle of faith which worketh by love, aiming at the advancement of their Redeemer's honour, and giving themselves up to be guided by his word and will. Note; (1.) Every believer has a blessed hope before him, under the influence of which he lives comfortably, and supported by which, if faithful, he dies happily. (2.) They who would meet the great God their Saviour in peace, must be found among his redeemed from iniquity, and experience a present deliverance from the power and nature of sin. (3.) Christ's people are indeed peculiar in their manners, temper, and conduct, distinguished from the world in which they dwell, by the purity of their lives, and their zeal for good works.
3. The apostle enjoins Titus to urge these things upon the consciences of his hearers. These things speak with all freedom, and exhort them diligently to observe; and rebuke with all authority those who dare oppose the truth, and would maintain their erroneous principles and practices. Let no man despise thee: behave in such a manner as may command respect; and if any notwithstanding presume to treat thee or thy ministry with contempt, it shall be at their peril.
