NASB (UPDATED) TEXT: Tit 2:1-3 1But as for you, speak the things which are fitting for sound doctrine. 2Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance.
Tit 2:1 "But as for you" The singular pronoun "you" is emphatic. This shows the vast difference between the false teachers and Titus, a true leader/teacher (cf. 1Ti 6:11 ; 2Ti 3:1 ; 2Ti 3:14 ).
▣ "speak" This is a present active imperative (cf. 1Ti 4:13 ; 2Ti 4:2 ). The gospel and its implications must be articulated.
▣ "the things which are fitting for sound doctrine" Sound teaching (healthy teaching) is a recurrent theme (cf. Tit 1:9 ; Tit 1:13 ; Tit 2:1-2 ; Tit 2:8 ; 1Ti 1:10 ; 2Ti 1:13 ; 2Ti 4:3 ). Notice that in this context the healthy teaching is not doctrinal, but practical lifestyle, people-centered Christlikeness. We must not separate justification from sanctification!
Tit 2:2 "Older men" This is the same word translated "elders" in Tit 1:5 and 1Ti 5:1 ; 1Ti 5:17 , but this context demands a different translation (cf. Phm 1:9 ). In this culture it would refer to men over 6:0 . See SPECIAL TOPIC: ELDER <http://www.freebiblecommentary.org/special_topics/elder.html> at 1Ti 5:1 .
NASB, NRSV "to be temperate"
NKJV, TEV "sober"
NJB "reserved"
This is literally "be sober," which could refer to intoxication (cf. Tit 1:6-7 ). The term was also used metaphorically of mental alertness or vigilance (cf. 1Ti 3:2 ; 1Ti 3:11 ).
▣ "sensible" This term is used in Tit 2:2 ; Tit 2:4-6 ; Tit 2:12 . See note on "prudent" at 1Ti 3:2 .
NASB, NJB "reverent"
NKJV "serious"
NRSV "sensible"
TEV "dignified"
This term is used several times in the Pastoral Letters (cf. Tit 2:2 ; Tit 2:7 ; 1Ti 2:2 ; 1Ti 3:4 ; 1Ti 3:8 ; 1Ti 3:11 ; and a form of the term in 2Ti 2:2 ; 2Ti 3:4 ). According to the lexicon by Bauer, Arndt, Gingrich, and Danker, it can be translated "reverence, dignity, seriousness, respectfulness, holiness, or probity" (cf. p. 47).
This term is related to the Latin "Augustus" (cf. Act 25:21 ; Act 25:25 ; Act 27:11 ). It referred to the veneration or worship of someone, the Emperor, and came to describe how one should act or feel in his presence.
▣ "sound" This is the recurrent metaphorical use of the term from Tit 2:1 , "healthy." Christians are to be healthy and stable in their faith, in their love, and in their perseverance (cf. 1Ti 6:11 ; 2Ti 3:10 ), as well as in their doctrine. For Paul, believing and living were inseparable — just the opposite of the false teachers.
▣ "perseverance" See Special Topic at 1Ti 4:16 and in a different form in 2Ti 2:11 .
NASB (UPDATED) TEXT: Tit 2:3-5 3Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, 4so that they may encourage the young women to love their husbands, to love their children, 5to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.
Tit 2:3 "reverent in their behavior" This is a compound term of hieros, that which is holy or sacred (from hierou, for temple) and prepei, that which is fitting or proper. Older Christian women are to behave in godly, holy ways (cf. 1Ti 2:10 ).
NASB "not malicious gossips"
NKJV, NRSV,
TEV "not slanderers"
NJB "no slander-mongering
The term used here (diabolos) is the same as is used of the Devil, the "slanderer" (cf. Joh 6:20 ; 1Ti 3:6 . See SPECIAL TOPIC: SATAN <http://www.freebiblecommentary.org/special_topics/satan.html> at 1Ti 3:6 ). However, it is plural and does not have the article (cf. 1Ti 3:11 ; 2Ti 3:3 ). John Calvin said that "talkativeness is a disease of women, and it is increased by age."
The problem referred to is not only tale-bearing but possibly the sharing of false information (cf. 1Ti 5:13 ). The young widows may have been the surrogate speakers for the false teachers in the homes and house churches of Ephesus (cf. 2Ti 3:5-7 ). Whether this phrase (cf. 1Ti 3:11 ; 2Ti 3:3 ) refers to the same problem is uncertain.
▣ "nor enslaved to much wine" This is a perfect passive participle. This is a stronger statement than Tit 1:7 or 1Ti 3:3 ; 1Ti 3:8 . Alcoholism (see Special Topic at 1Ti 3:3 ) must have been a problem in Crete, which shows that NT guidelines may intensify or relax in certain cultures.
▣ "teaching what is good" Because of 1Ti 2:12 this apparently means teachers at home or mentors of younger women. Tit 2:4-5 give the content of the teaching. See Special Topic at 1Ti 3:3 .
Tit 2:4 "encourage the young women" The root term sôphrôn is found in Tit 2:4-6 ; Tit 2:12 . Its basic meaning is "to be of a sound mind." It advocates a self-controlled, balanced life.
▣ "to love their husband, to love their children" These two Greek words are found only here in the NT. God's will for married women is that they be lovers of husband and children. The false teachers were disrupting homes (cf. Tit 1:11 ; 2Ti 3:6 ).
Tit 2:5 The characterization of young women as obedient homemakers was the expected social norm of the first century Mediterranean culture (cf. 1Ti 2:10 ). Does this message apply to married women in all cultures in all times? This is not an easy question! Modern Christians must allow some freedom of interpretation here without dogmatism. Please read How to Read the Bible For All Its Worth by Fee and Stuart and The Gospel and Spirit by Gordon Fee.
▣ "sensible" See full note at 1Ti 3:2 .
▣ "pure" This term is found only here in the Pastorals. Paul used it of a "pure bride" (i.e., the Church) in 2Co 11:2 .
NASB "workers at home"
NKJV "homemakers"
NRSV "good managers of the household"
TEV "good housewives"
NJB "how to work in their homes"
There is a Greek manuscript problem in this phrase (see BAGD, p. 561). Most early uncial manuscripts (א*, A, C, D*, F, G, I), most early church Fathers, and most later minuscule manuscripts have the common term, houseworker (oikourgos, "house" + "worker"), but some ancient texts (אc, Dc, H, L, P) have housekeeper (oikouros, "house" + "guard"), which is similar to 1Ti 5:14 , oikodesmoteu (household manager, "house" + "master").
This term, oikourgous, is a very rare term (Bruce M. Metzger, Commentary on the Greek New Testament, p. 654. One of the basic tenets of textual criticism is that the most unusual term or phrase is probably original because scribes would have been more likely to change it to something familiar.
▣ "subject to their own husbands" The term "subject" or "submit" comes from a military term that referred to a chain of command. This is a present middle participle (cf. Eph 5:21 ff; Col 3:18 ; 1 Tim. 2;11-12; 1Pe 3:1 ). However, notice that Paul, in Eph 5:21 , links submission to being filled with the Spirit (cf. Eph 5:18 ) and makes it a mutual responsibility of all Christians. Please read notes at 1Ti 2:11-12 .
SPECIAL TOPIC: SUBMISSION (HUPOTASSÔ) <http://www.freebiblecommentary.org/special_topics/submission.html>
▣ "so that the word of God will not be dishonored" Believers' lifestyles are significant. This is a recurrent theme in the Pastoral Letters, "no handle for criticism" (cf. Tit 2:8 ; Tit 2:10 ; 1Ti 3:2 ; 1Ti 3:7 ; 1Ti 3:10 ; 1Ti 5:8 ; 1Ti 5:14 ; 1Ti 6:1 ; Tit 1:6-8 ; Tit 1:10 ). Believers' lives and words should bring others to Christ. True, sound, healthy teaching never separates justification from sanctification!
NASB (UPDATED) TEXT: Tit 2:6-8 6Likewise urge the young men to be sensible; 7in all things show yourself to be an example of good deeds, with purity in doctrine, dignified, 8sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us.
Tit 2:6 NASB "sensible"
NKJV "sober-minded"
NRSV, TEV "self-controlled"
NJB "moderate"
The younger men are given only one guideline ("be sensible," cf. Tit 2:2 ; Tit 2:4-5 ). It is the only imperative in Tit 2:2-6 . See the full note on this common Greek term at 1Ti 3:1 . It characterized many of the Greek philosophers' basic guide to life (i.e., "the golden mean").
Tit 2:7 "in all things" It is grammatically uncertain whether the "in all things" of Tit 2:7 relates to this verse and is thereby another guideline for young men, or is related to the emphatic "yourself" of Tit 2:7 , which would refer to Titus.
▣ "show yourself to be an example" This is a present middle participle used as an imperative (cf. 1Ti 4:12 ).
For "example" (tupos) see Special Topic: Form at 1Ti 4:12 .
▣ "of good deeds" This is a recurrent emphasis (cf. Tit 1:16 ; Tit 2:7 ; Tit 2:14 ; Tit 3:1 ; Tit 3:8 ; Tit 3:14 ). Lifestyle change was the evidence of and an attraction to the Christian message.
NASB "with purity in doctrine"
NKJV "in doctrine showing integrity"
NRSV "in your teaching show integrity"
TEV "be sincere. . .in your teaching"
NJB "by sincerity. . .when you are teaching"
This seems to describe the way Titus is to teach (in contrast to the false teachers' impure lives and motives), not only the content of his preaching and teaching. Titus was to pass on the Apostolic truths he had received from Paul. If it does refer to content, then possibly it is an emphasis on the resurrection (cf. Rom 2:7 ; 1Co 15:42 ; 1Co 15:53-54 ).
There are several Greek manuscript problems related to this phrase. In A Textual Commentary on the Greek New Testament Bruce M. Metzger says the term aphthorian (incorruption)
1. has the good manuscript support (i.e., א*, A, C, D*)
2. fits the context
3. explains the other variants
4. is the most unusual of the options
The most common option (i.e., אc, Dc, L, and most later minuscule manuscripts) is adiaphthorian (sincerity) (p. 654).
Tit 2:8 "sound in speech" This is the same recurrent term used in Tit 2:1-2 which meant "healthy" (metaphorically in contrast to the unhealthy message of the false teachers).
NASB "dignified"
NKJV "reverence"
NRSV "gravity"
TEV "serious"
NJB "earnestness"
See full note at Tit 2:2 .
▣ "which is beyond reproach" This is a guideline for both Christian leaders and believers in general (cf. Tit 1:6-8 ; Tit 1:10 ; 1Ti 3:2 ; 1Ti 3:7 ; 1Ti 3:10 ; 1Ti 5:8 ; 1Ti 5:14 ; 1Ti 6:1 ). See Special Topic at 1Ti 3:2 .
▣ "the opponent" In context this could refer to (1) the false teachers of Tit 1:10-16 or (2) the unbelievers of society who criticized Christianity out of pagan ignorance. Believers' lives should silence both groups and attract them to the gospel.
NASB (UPDATED) TEXT Tit 2:9-10 9Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, 10not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect.
Tit 2:9 "Urge bondslaves to be subject to their own masters" "To be subject" is a present middle infinitive (cf. Eph 6:5-9 ; Col 3:22-24 : 1Ti 6:1-2 ). The verb "urge" is implied from Tit 2:6 . Like women, slaves are urged to have a godly attitude toward cultural authority structures for Christ's sake. The issue is not personal freedom, but evangelism! See Special Topic: Paul's Admonitions to Slaves at 1Ti 6:1 .
▣ "in everything" This phrase is repeated at the end of Tit 2:10 . It is significant that believers realize that their lives, in all areas, reflect on God. This concept is theologically parallel to mutual submission found in Eph 5:21 and the submission of godly wives in Titus 5:22-6 :9 (cf. H. E. Butt's The Velvet Covered Brick).
▣ "to be well-pleasing" The unstated, but implied, meaning is not only to the slave owners, but supremely to God (cf. Rom 12:1-2 ; Eph 6:7-8 ).
NASB "not argumentative"
NKJV "not answering back"
NRSV, TEV "not to talk back"
NJB "without argument"
How believers handle even difficult situations and conditions is a clear, strong witness of their faith in Christ (cf. Eph 6:5-9 ).
Tit 2:10 "not pilfering" This must have been a common problem for slaves (cf. Eph 4:28 ).
▣ "showing" This term meant to give outward and clear proof of something. Believing salves' lives must bring glory to God and evidence of the life-changing power of the gospel! One's social status was not the critical issue, but one's lifestyle was!
▣ "God our Savior" This was a common title used by and for Caesar. This is a characteristic phrase of the Pastorals Letters for deity (cf. Tit 1:3 to Tit 2:10 ; Tit 3:4 ). The same title is also repeatedly used of Jesus (cf. Tit 1:4 ; Tit 2:13 ; Tit 3:6 ). See full note at 2Ti 1:10 .
CONTEXTUAL INSIGHTS TO Tit 2:11-14 A. This brief passage (Tit 2:11-14 ) gives the theological reasons for Christians living godly lives. This discussion is very similar to Tit 3:4-7 and 2Ti 1:8-10 .
B. Tit 2:11 refers to the first coming of the Messiah, the Incarnation (cf. Tit 3:4 ; 2Ti 1:10 ). Tit 2:13 , uses the same term, "appearing," to refer to the Second Coming of Christ (cf. 1Ti 6:14 ; 2Ti 4:1 ; 2Ti 4:8 ). The first coming was characterized by God's grace; the second will be characterized by God's justice!
C. Tit 2:12 is a summary of the godly characteristics required of leaders in chapter Tit 1:5-9 and all Christians in chapter Tit 2:1-10 .
D. Tit 2:13 sets the gospel in the characteristically Pauline category of "the already" (the Kingdom of God is present) and "the not yet" (the Kingdom of God is future). This tension is true of much of Paul's discussion about the Christian life.
E. Is Jesus alone being referred to in Tit 2:13 (cf. NASB, RSV, NEB, NIV) or is it a double reference to God the Father and to Jesus the Son (cf. KJV, ASV, Moffatt translation and 2Pe 1:1 )? There are several reasons why this seems to be a reference to Jesus' deity, clothed in titles used for the Roman Caesar:
1. only one article with both nouns
2. Tit 2:14 relates only to Christ
3. the terms "great" and "appearing" are never used in the NT to refer to God the Father
4. there are several other passages in Paul and other NT authors where full deity is attributed to Jesus
5. the majority of the early church fathers also saw it as referring to Jesus. It should be noted, however, that the early versions tended to see the phrase as referring to YHWH and Jesus.
F. Tit 2:14 describes the Church in OT terms used of Israel. In some senses the Church is the fruition of God's desire for Israel (cf. Rom 2:28-29 ; Gal 6:16 ; 1Pe 2:5 ; 1Pe 2:9 ; Rev 1:6 ).. Yet Israel remains an object of God's unique love and care (cf. Romans 1:1 ).
NASB (UPDATED) TEXT: Tit 2:11-14 11For the grace of God has appeared, bringing salvation to all men, 12instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, 14who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.
Tit 2:11 "For" Tit 2:11-14 are linked to 1-10, and give the theological basis for godly living.
▣ "the grace of God has appeared" This refers to the incarnation of Jesus (cf. 2Ti 1:10 ; Tit 3:4-7 ). The life, teaching, and death of Jesus fully revealed the Father's love, mercy and grace. When we see Jesus, we see God (cf. Joh 1:1-14 ; Joh 14:8-11 ; Col 1:15-19 ; Heb 1:1-3 ).
The term epiphany (appearing) is used in Tit 2:13 for Christ's Second Coming (cf. Tit 2:11 ; Tit 2:13 ; Tit 3:4 ; 2Th 2:8 ; 1Ti 6:14 ; 2Ti 1:10 ; 2Ti 4:1 ; 2Ti 4:8 ). See Special Topic: NT Terms for Christ's Return at Tit 2:13 .
▣ "bringing salvation to all men" God sent Christ to die for the sin of all humans (see Special Topic at 1Ti 4:10 ), but they must personally respond by repentance, faith, obedience, and perseverance. The following passages reflect the universal scope of Christ's work.
2. "all men" (Rom 5:18 ; 1Co 15:22 ; 1Ti 2:4-6 ; Heb 2:9 ; 2Pe 3:9 )
See fuller note at 1Ti 2:4 and the Special Topic at 1Ti 4:10 .
God made humans in His image (cf. Gen 1:26-27 ). In Gen 3:15 He promised to redeem all humans. He specifically mentions His worldwide agenda even in His call of Abraham (cf. Gen 12:3 ) and of Israel (cf. Exo 19:5 ). The OT promises to Israel (Jew vs. Gentile) have now been universalized to believer and unbeliever (cf. Eph 2:11 to Eph 3:13 ). God's invitation to salvation is worldwide, individually focused, and Spirit- energized.
SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism) <http://www.freebiblecommentary.org/special_topics/arminianism_vs_calvinism.html>
Tit 2:12 "instructing us" This literally meant child discipline or training (cf. 1Ti 1:20 ; 2Ti 2:25 ; 2Ti 3:16 ). Grace is personified as a loving parent (cf. Heb 12:5 ff).
▣ "ungodliness" This is a word play between asebeia (ungodliness, alpha privative) and eusebia (godliness, see Special Topic at 1Ti 4:7 ). They may reflect the "two ways" of the OT Wisdom Literature (cf. Jos 24:14-15 ; Psalms 1; Pro 4:10-19 ; Mat 7:13-14 ). We are to turn from evil because Christ gave Himself to deliver us from evil; we are to turn to good because Christ set the example. Grace teaches us both a positive and negative lesson!
▣ "righteously" See Tit 2:2 ; Tit 2:4-6 and the Special Topic following.
SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>
▣ "in the present age" See Special Topic at 1Ti 6:17 .
Tit 2:13 "looking for" This is a present middle which refers to a continual personal expectation of Christ's return.
▣ "the blessed hope" This is another reference to the Second Coming.
▣ "the appearing" See Special Topic below.
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN <http://www.freebiblecommentary.org/special_topics/new_testament_terms_christs_return.html>
▣ "of the glory" The phrase "of the glory" can be understood in two ways: (1) the "glorious appearing" (cf. NKJV) or (2) "the appearing of the glory" (cf. NASB, NRSV, TEV and NJB). Glory is often associated with God's presence in the OT (especially the Shekinah cloud of glory during the wilderness wandering period). Glory is from the Hebrew term kabod which refers to a radiant splendor. Two of the Greek terms associated with the Second Coming also refer to a brightness or radiance: epiphaneia, (cf. Mat 25:31 ) and phanerôô (cf. Mat 24:30 ). Jesus spoke of His and His Father's glory in Joh 17:1-5 ; Joh 17:22 ; Joh 17:24 .
SPECIAL TOPIC: GLORY (DOXA) <http://www.freebiblecommentary.org/special_topics/glory_doxa.html>
▣ "our great God and Savior, Christ Jesus" Jesus is here unambiguously given the title of God! The Caesars claimed similar titles (i.e., Ptolemy I). The terms "appearing" (which contextually relates to Christ's Second Coming) and "great" are never used of YHWH. Also, there is no article with "savior." The syntax of Koine Greek supports this as a title for Jesus because there is only one article with both nouns, thus linking them together (see NET Bible). Jesus is divine (cf. Joh 1:1 ; Joh 8:57-58 ; Joh 20:28 ; Rom 9:5 ; Php 2:6 ; 2Th 1:12 ; Heb 1:8 ; 2Pe 1:1 ; 2Pe 1:11 ; 1Jn 5:20 ). In the OT the Messiah (see Special Topic at 1Ti 1:1 ) was expected to be a divinely empowered person like the Judges. His deity surprised everyone (see SPECIAL TOPIC: MONOTHEISM <http://www.freebiblecommentary.org/special_topics/monotheism.html> at 1Ti 2:5 )!
Tit 2:14 "who gave Himself for us" This follows the theology of Mar 10:45 ; 2Co 5:21 ; and Heb 9:14 . It refers to the vicarious, substitutionary atonement (cf. Isaiah 5:3 ; Gal 1:4 ; 1Ti 2:5-6 ; Heb 9:12-15 ; 1Pe 1:18-19 ). God the Father "sent" but the Son "gave Himself"!
▣ "to redeem us" The terms "ransom" and "redeem" have OT roots (the NASB prints Tit 2:14 as an OT quote). Both words refer to someone being bought back from slavery as Israel was redeemed from Egypt. This also implies that believers are free from the power of sin through Christ (cf. Romans 6). See SPECIAL TOPIC: RANSOM/REDEEM <http://www.freebiblecommentary.org/special_topics/ransom-redeem.html> at 1Ti 2:6 .
▣ "to purify" Refer to the Special Topic on "Righteousness" at Tit 2:13 . The theological question is how does He purify people? Is it a free gift through Christ, given by divine decree or is it a mandated, repentant, obedient, persevering faith? Is it all of God or is a human response mandated?
For me, since I view the Bible as presenting truth in paradoxical pairs, it is both a free act of the holy God and a required initial act and a continuing act of a fallen individual (see Special Topic at Tit 2:11 )! These are unified in the concept of "covenant" (see Special Topic at 2Ti 2:1 ).
▣ "a people for His own possession" This is OT covenant terminology (cf. Exo 19:5 ; Deu 14:2 ; 1Pe 2:5 ; 1Pe 2:9-10 ; Rev 1:6 ). The church is spiritual Israel (cf. Gal 6:16 ; Rom 2:29 ). The church has the mandate to evangelize all humans (cf. Mat 28:19-20 ; Luk 24:47 ; Act 1:8 ) by sharing the gospel and living the gospel!
▣ "zealous of good deeds" The goal of Christianity is not only heaven when believers die but Christlikeness now (cf. Gal 4:19 ; Eph 1:4 ; Eph 2:10 ). God's people are characterized by an eager desire for good works (cf. James and 1 John).
NASB (UPDATED) TEXT: Tit 2:15 15These things speak and exhort and reprove with all authority. Let no one disregard you.
Tit 2:15 "speak and exhort and reprove" There are three present active imperatives: continue teaching (cf. Tit 2:1 ), continue exhorting, and continuing reproving (cf. 2Ti 3:16 ). Church leaders must encourage the saints and recognize false teachers!
▣ "with all authority" Jesus is said to have all authority (exousia) in heaven and on earth (cf. Mat 28:18 ). He delegated this authority to His Apostles (Paul being the last, one born out of due time). Paul delegated his authority (epitaç) to both Timothy and Titus as his personal representatives.
Since the death of these eye-witnesses, the written New Testament (as well as the OT) has become the authority "for all subsequent generations of believers" (cf. 2Ti 3:15-17 ).
SPECIAL TOPIC: AUTHORITY (EXOUSIA) <http://www.freebiblecommentary.org/special_topics/authority.html>
▣ "let no one disregard you" This is a present active negated imperative (cf. 1Ti 4:12 ). This may refer to
1. those within the church with regard to Titus' age or delegated authority
2. those involved with the false teachers, possibly even a chief spokesperson.
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.
