1But say the things which fit sound doctrine,
2that older men should be temperate, sensible, sober minded, sound in faith, in love, and in perseverance:
3and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good,
4that they may train the young wives to love their husbands, to love their children,
5to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed.
6Likewise, exhort the younger men to be sober minded.
7In all things be showing yourself an example of good works. In your teaching, be showing integrity, seriousness, incorruptibility,
8and soundness of speech that can’t be condemned, that he who opposes you may be ashamed, having no evil thing to say about us.
9Exhort servants to be in subjection to their own masters and to be well-pleasing in all things, not contradicting,
10not stealing, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things.
11For the grace of God has appeared, bringing salvation to all men,
12instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age;
13looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ,
14who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
15Say these things and exhort and reprove with all authority. Let no one despise you.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~903 words.
Matthew Henry. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. And here is direction, (2.) For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7, Tit 2:8. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all, (3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Ti2 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others.
Jamieson–Fausset–Brown. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (Tit 1:12, Tit 1:16; Co1 1:20; Co1 3:18-19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God. that--Greek, "in order that"; the end of the "disciplining" is "in order that . . . we may live soberly," &c. The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end. live soberly, righteously, and godly--the positive side of the Christian character; as "denying . . . lusts" was the negative. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (Tit 2:11-12). peculiar--peculiarly His own, as Israel was of old. zealous--in doing and promoting "good works."
John Calvin. That they may teach the young women to be sober, to love their husbands, to love their children, 4. ut prudentiam doceant adulescentulas ut viros suos ament filios diligant 5. 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 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] 15 Speak 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.
C. H. Spurgeon, sermons. God’s end in election, the end of all his purposes, is not answered until they become a people “zealous of good works.” Now, this morning, we shall first of all tell you the nature of good works, for there are many things called good works that are not so at all; secondly, we shall trace good works to their origin—find where good works come from; thirdly, we shall attempt to show you the use of good works; and we shall close up by endeavoring to prove that our doctrines, those of free, distinguishing, discriminating grace, have a tendency to make us who believe them “zealous of good works.” I. Well, we will not say that we can preach a good sermon, but we will say that we will try and preach one as to that matter that shall be as good as theirs, and as much lead the children of God to live in holiness as any of their exhortations can do, grounded as they are on trusting in the flesh, and based as they are on threatenings, regulations and promises, which they hope will induce God’s children, but which are well enough for slaves, though of little avail in operating on the true-born believer. Now, I dare say we shall offend many here when we tell them what good works are; for in our opinion good works are the rarest things in the world, and we believe we might walk for many a mile before we should see a good work at all.
Matthew Henry
chapter
The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close (Tit 2:15).
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1–10
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I. Generally, to a faithful discharge of his own office. His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then,
II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1. To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be l…
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11–14
Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.
I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,
1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (Co2 5:14, Co2 5:15); without this effect, grace is received in vain.
2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,
3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,
4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.
5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,
(1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldl…
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15
The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself.
I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, Pe1 4:11, and not the figments and inventions of his own brain.
II. The manner; by doctrine, and exhortation, and reproof with all authority. Ti2 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. "These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness - those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate.
III. Here is a special instruction to Titus in reference to himself: "Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God." Or thus, "Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example - to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort.
Perhaps too an admonition might be here intended to the people - that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. "Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, Th1 5:12, Th1 5:13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls."
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John Calvin
1
Titus 2:1-5
1. But speak thou the things which become sound doctrine:
1. Tu autem loquere quae decet sanam doctrinam
2. That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
2. senes ut sobrii sint pudici prudentes sani fide dilectione patientia
3. The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
3. anus similiter in habitu sancto non criminatrices non vino multo servientes bene docentes
4. That they may teach the young women to be sober, to love their husbands, to love their children,
4. ut prudentiam doceant adulescentulas ut viros suos ament filios diligant
5. To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
5. prudentes castas domus curam habentes benignas subditas suis viris ut non blasphemetur verbum Dei
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.
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…
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6
Titus 2:6-10
6. Young men likewise exhort to be sober minded.
6. Juvenes similiter hortare ut sobrii sint
7. In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
7. In omnibus to ipsum praebe exemplum bonorum operum in doctrina integritatem gravitatem
8. Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
8. Sermonem sanum inreprehensibilem ut is qui ex adverso est vereatur nihil habens malum dicere de nobis
9. Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
9. Servos dominis suis subditos esse in omnibus placentes non contradicentes
10. Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
10. Non fraudantes, sed in omnibus fidem bonam ostendentes ut doctrinam salutaris nostri Dei ornent in omnibus
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."
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.
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 t…
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11
Titus 2:11-15
11. For the grace of God that bringeth salvation hath appeared to all men,
11. Apparuit enim gratia Dei salutaris omnibus hominibus
12. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
12. erudiens nos ut abnegantes impietatem et saecularia desideria sobrie et iuste et pie vivamus in hoc saeculo
13. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
13. expectantes beatam spem et adventum gloriae magni Dei et salvatoris nostri Iesu Christi
14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
14. qui dedit semet ipsum pro nobis ut nos redimeret ab omni iniquitate et mundaret sibi populum acceptabilem sectatorem bonorum operum
15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
15. haec loquere et exhortare et argue cum omni imperio nemo to contemnat
11 For 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." (Luke 1:74, 75.)
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.
12 Teaching 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 regarde…
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Jamieson–Fausset–Brown
2
sober--Translated "vigilant," as sober men alone can be (Ti1 3:2). But "sober" here answers to "not given to wine," Tit 2:3; Tit 1:7.
grave--"dignified"; behaving with reverent propriety.
temperate--"self-restrained"; "discreet" [ALFORD], (Tit 1:8; Ti1 2:9).
faith . . . charity [love] . . . patience--combined in Ti1 6:11. "Faith, hope, charity" (Co1 13:13). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (Co1 13:7; Th1 1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (Rom 5:3).
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3
behaviour--"deportment."
as becometh holiness--"as becometh women consecrated to God" [WAHL]: being by our Christian calling priestesses unto God (Eph 5:3; Ti1 2:10). "Observant of sacred decorum" [BENGEL].
not false accusers--not slanderers: a besetting sin of some elderly women.
given to much wine--the besetting sin of the Cretans (Tit 1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (Rom 6:16; Pe2 2:19).
teachers--in private: not in public (Co1 14:34; Ti1 2:11-12); influencing for good the younger women by precept and example.
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4
to be sober--Greek, "self-restrained," "discreet"; the same Greek as in Tit 2:2, "temperate." (But see on Tit 2:2; compare Note, Ti2 1:7). ALFORD therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.
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5
keepers at home--as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pro 7:11; Ti1 5:13).
good--kind, beneficent (Mat 20:15; Rom 5:7; Pe1 2:18). Not churlish and niggardly, but thrifty as housewives.
obedient--rather "submissive," as the Greek is translated; (see on Eph 5:21-22; Eph 5:24).
their own--marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18).
blasphemed--"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, Tit 2:10; Rom 2:24; Ti1 5:14; Ti1 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].
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6
Young--Greek, "The younger men."
sober-minded--self-restrained [ALFORD]. "Nothing is so hard at this age as to overcome pleasures and follies" [CHRYSOSTOM].
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7
In--with respect to all things.
thyself a pattern--though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.
in doctrine--in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare Co2 11:3), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself.
gravity--dignified seriousness in setting forth the truth.
sincerity--omitted in the oldest manuscripts.
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8
speech--discourse in public and private ministrations.
he that is of the contrary part--the adversary (Tit 1:9; Ti2 2:25), whether he be heathen or Jew.
may be ashamed--put to confusion by the power of truth and innocence (compare Tit 2:5, Tit 2:10; Ti1 5:14; Ti1 6:1).
no evil thing--in our acts, or demeanor.
of you--So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.
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9
servants--"slaves."
to please them well--"to give satisfaction" [ALFORD]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Eph 6:5, &c.; Col 3:22; Ti1 6:1, &c.; Pe1 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (Co1 7:20-24).
not answering again--in contradiction to the master: so the Greek, "not contradicting" [WAHL].
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6 more notes on this passage are in the library.