Text -- Titus 2:1-7 (NET)

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with sound teaching. 2:2 Older men are to be temperate, dignified, self-controlled, sound in faith, in love, and in endurance. 2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way they will train the younger women to love their husbands, to love their children, 2:5 to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited. 2:6 Encourage younger men likewise to be self-controlled, 2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Tit 2:1

But speak thou ( su de lalei ).

In contrast to these Pharisaic Gnostics in Crete.

Robertson: Tit 2:1

Befit ( prepei ).

Old verb to be becoming, seemly. See note on 1Ti 2:10; Eph 5:3. With dative case didaskaliāi .

Robertson: Tit 2:1

Sound ( hugiainousēi ).

Healthful as in Tit 1:13; Tit 2:2; 1Ti 1:10, common word in the Pastorals.

Robertson: Tit 2:2

Aged men ( presbutas ).

See note on Phm 1:9 for this word. For discussion of family life see also 1 Corinthians 3:18-4:1; Ephesians 5:22-6:9; 1 Timothy 5:1-6:2. For the adjectives here see note on 1Ti 3:2, 1Ti 3:8; for the substantives see note on 1Ti 6:11.

Robertson: Tit 2:3

Aged women ( presbutidas ).

Old word, feminine of presbutēs , only here in N.T. See presbuteras in 1Ti 5:2.

Robertson: Tit 2:3

Reverent ( hieroprepeis ).

Old word (heiros , prepei ). Only here in N.T. Same idea in 1Ti 2:10. Like people engaged in sacred duties (Lock).

Robertson: Tit 2:3

In demeanour ( en katastēmati ).

Late and rare word (inscriptions) from kathistēmi , deportment, only here in N.T.

Robertson: Tit 2:3

Not slanderers ( mē diabolous ).

See note on 1Ti 3:11; 2Ti 3:3.

Robertson: Tit 2:3

Nor enslaved to much wine ( mēde oinōi pollōi dedoulōmenas ).

Perfect passive participle of douloō , with dative case oinōi . See note on 1Ti 3:8. "It is proved by experience that the reclamation of a woman drunkard is almost impossible"(White). But God can do the "impossible."

Robertson: Tit 2:3

Teachers of that which is good ( kalodidaskalous ).

Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission.

Robertson: Tit 2:4

That they may train ( hina sōphronizōsin ).

Purpose clause, hina and present active subjunctive of sōphronizō , old verb (from sōphrōn , sound in mind, saos , phrēn , as in this verse), to make sane, to restore to one’ s senses, to discipline, only here in N.T.

Robertson: Tit 2:4

To love their husbands ( philandrous einai ).

Predicate accusative with einai of old adjective philandros (philos , anēr , fond of one’ s husband), only here in N.T. Anēr means man, of course, as well as husband, but only husband here, not "fond of men"(other men than their own).

Robertson: Tit 2:4

To love their children ( philoteknous ).

Another old compound, here only in N.T. This exhortation is still needed where some married women prefer poodle-dogs to children.

Robertson: Tit 2:5

Workers at home ( oikourgous ).

So the oldest MSS. (from oikos , ergou ) instead of oikourous , keepers at home (from koiso , ouros , keeper). Rare word, found in Soranus, a medical writer, Field says. Cf. 1Ti 5:13. "Keepers at home"are usually "workers at home."

Robertson: Tit 2:5

Kind ( agathas ).

See note on Rom 5:7. See note on Col 3:18; Eph 5:22 for the same use of hupotassomai , to be in subjection. Note idiois (their own). See note on 1Ti 6:1 for the same negative purpose clause (hina mē blasphēmētai ).

Robertson: Tit 2:6

The younger men ( tous neōterous ).

Just one item, besides "likewise"(hosautōs as in Tit 2:3; 1Ti 2:1-15, 9), "to be soberminded"(sōphronein , old verb as in Rom 12:3). It is possible to take "in all things"(peri panta ) with sōphronein , though the editors take it with Tit 2:7.

Robertson: Tit 2:7

Shewing thyself ( seauton parechomenos ).

Present middle (redundant middle) participle of parechō with the reflexive pronoun seauton as if the active voice parechōn . The Koiné[28928]š shows an increasing number of such constructions (Robertson, Grammar , p. 811). See active in 1Ti 1:4.

Robertson: Tit 2:7

An ensample ( tupon ).

For this word see note on 2Th 3:9; Phi 3:17.

Robertson: Tit 2:7

Uncorruptness ( aphthorian ).

Only example, from late adjective aphthoros (a privative and phtheirō ).

Vincent: Tit 2:1

Speak thou ( λάλει )

See on Mat 28:18; see on Joh 8:26.

Vincent: Tit 2:1

Become ( πρέπει )

Originally, to stand out ; be conspicuous . Thus Homer, Od . viii. 172: μετὰ δὲ πρέπει ἀγρομένοισιν he is conspicuous among those who are assembled . Eurip. Hel . 215; Ζεὺς πρέπων δἰ αἰθερος Zeus shining clearly through the aether . Hence, to become conspicuously fit ; to become ; beseem . In N.T. in the impersonal forms πρέπον ἐστὶν it is becoming (Mat 3:15); πρέπει it becometh (Eph 5:3); ἔπρεπεν it became (Heb 2:10). With a subject nominative, 1Ti 2:10; Heb 7:26.

Vincent: Tit 2:2

Aged men ( πρεσβύτας )

Only here, Luk 1:18; Phm 1:9. To be understood of natural age, not of ecclesiastical position. Note that 1 Timothy 3, in treating of church officers, deals only with Bishops and Deacons. Nothing is said of Presbyters until chapter verse, where Timothy's relations to individual members of the church are prescribed. These church members are classified in this and the following verses as old men , old women , younger men , servants . In lxx πρεσβύτης is occasionally interchanged with πρεσβευτής ambassador . See 2Ch 32:31; 1 Macc. 13:21; 14:21, 22; 2 Macc. 11:34.

Vincent: Tit 2:3

Aged women ( πρεσβύτιδας )

N.T.o . See on πρεσβύτεραι , 1Ti 5:2.

Vincent: Tit 2:3

Behavior ( καταστήματι )

N.T.o . See on καταστολή apparel , 1Ti 2:9. It means, primarily, condition or state . Once in lxx, 3 Macc 5:45, κατάστημα μανιῶδες the maddened state into which the war-elephants were excited. Hence the state in which one habitually bears himself - his deportment or demeanor .

Vincent: Tit 2:3

As becometh holiness ( ἱεροπρεπεῖς )

N.T.o . lxx, 4 Macc. 9:25; 11:20. In the Theages (wrongly ascribed to Plato), τῷ υἱεῖ τὸ ὄνομα ἔθου καὶ ἱεροπρεπές you have given your son ( Theages ) an honorable and reverend name (122 D). It means beseeming a sacred place , person , or matter . Thus Athenaeus, vii, of one who had given a sacred banquet, says that the table was ornamented ἱεροπρεπέστατα in a manner most appropriate to the sacred circumstances . The meaning here is becoming those who are engaged in sacred service . This is the more striking if, as there is reason to believe, the πρεσβύτιδες represented a quasi-official position in the church. See on 1Ti 5:3, and comp. 1Ti 2:10; Eph 5:3.

Vincent: Tit 2:3

False accusers ( διαβόλους )

Better, slanderers . See on Mat 4:1, and see on 1Ti 3:6, 1Ti 3:11.

Vincent: Tit 2:3

Given to much wine ( οἴνῳ πολλῷ δεδουλωμένας )

More correctly, enslaved to much wine. The verb only here in Pastorals. Comp. 1Ti 3:8.

Vincent: Tit 2:3

Teachers of good things ( καλοδιδασκάλους )

N.T.o . o lxx, o Class.

Vincent: Tit 2:4

They may teach ( σωφρονίζωσι )

Better, school or train . N.T.o . o lxx. The verb means to make sane or sober - minded ; to recall a person to his senses ; hence, to moderate , chasten , discipline .

Vincent: Tit 2:4

To love their husbands, to love their children ( φιλάνδρους εἶναι, φιλοτέκνους )

Lit. to be husband - lovers , children - lovers . Both adjectives N.T.o . o lxx. Φίλανδρος in Class. not in this sense, but loving men or masculine habits ; lewd . In the better sense often in epitaphs. An inscription at Pergamum has the following: Ἱούλιος Βάσσος Ὁτακιλίᾳ Πώλλῃ τῇ γλυκυτάτῃ γυναικί, φιλάνδρῳ καὶ φιλοτέκνῳ συμβιωσάσῃ ἀμέμπτως ἔτη λ , Julius Bassus to Otacilia Polla my sweetest wife , who loved her husband and children and lived with me blamelessly for thirty years .

Vincent: Tit 2:5

Keepers at home ( οἰκουργούς )

Wrong. Rend. workers at home . N.T.o . o lxx, o Class.

Vincent: Tit 2:5

Good ( ἀγαθάς )

Not attributive of workers at home , but independent. Rend. kindly . The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Mat 20:15; 1Pe 2:18; Act 9:36. See on Act 11:24; see on Rom 5:7.

Vincent: Tit 2:5

Obedient ( ὑποτασσομένας )

Better, subject or in subjection . Frequent in Paul, but not often in the active voice. See on Jam 4:7; see on Rom 8:7; see on Phi 3:21; and comp. 1Co 14:34; Eph 5:22; Col 3:18.

Vincent: Tit 2:7

In all things ( περὶ πάντα )

Lit. concerning all things. The exact phrase, N.T.o . For analogous use of περὶ comp. Luk 10:40, Luk 10:41; Act 19:25; 1Ti 1:19; 1Ti 6:4, 1Ti 6:21; 2Ti 3:8.

Vincent: Tit 2:7

Shewing thyself ( σεαυτὸν παρεχόμενος )

See on 1Ti 1:4. The phrase N.T.o . but occurs in Class., as, to show one's self holy or righteous ; wise or skillful ; παρέχειν to make himself scarce .

Vincent: Tit 2:7

Incorruptness ( ἀφθορίαν )

Const. with shewing . N.T.o . o Class. lxx once, Hag 2:18. Omit sincerity .

Wesley: Tit 2:1

Restoring and preserving spiritual health.

Wesley: Tit 2:2

As veteran soldiers, not easily to be surprised.

Wesley: Tit 2:2

A virtue particularly needful for and becoming them.

Wesley: Tit 2:2

Not drolling or diverting on the brink of eternity.

Wesley: Tit 2:3

The particulars whereof follow.

Wesley: Tit 2:3

Literally, observing an holy decorum.

Wesley: Tit 2:3

Or evil - speakers.

Wesley: Tit 2:3

If they use a little for their often infirmities.

Wesley: Tit 2:3

Age and experience call them so to be. Let them teach good only.

Wesley: Tit 2:4

These Timothy was to instruct himself; Titus, by the elder women. To love their husbands, their children - With a tender, temperate, holy, wise affection. O how hard a lesson.

Wesley: Tit 2:5

Particularly in the love of their children.

Wesley: Tit 2:5

Particularly in the love of their husbands.

Wesley: Tit 2:5

Whenever they are not called out by works of necessity, piety, and mercy.

Wesley: Tit 2:5

Well tempered, sweet, soft, obliging.

Wesley: Tit 2:5

Whose will, in all things lawful, is a rule to the wife.

Wesley: Tit 2:5

Or evil spoken of; particularly by unbelieving husbands, who lay all the blame on the religion of their wives.

Wesley: Tit 2:6

A virtue rarely found in youth.

Wesley: Tit 2:7

Titus himself was then young. In the doctrine which thou teachest in public: as to matter, uncorruptness; as to the manner of delivering it, seriousness - Weightiness, solemnity.

JFB: Tit 2:1

In contrast to the reprobate seducers stigmatized in Tit 1:11, Tit 1:15-16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so effectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves" [CALVIN].

JFB: Tit 2:1

Without restraint: contrast Tit 1:11, "mouths . . . stopped."

JFB: Tit 2:1

"instruction" or "teaching."

JFB: Tit 2:2

Translated "vigilant," as sober men alone can be (1Ti 3:2). But "sober" here answers to "not given to wine," Tit 2:3; Tit 1:7.

JFB: Tit 2:2

"dignified"; behaving with reverent propriety.

JFB: Tit 2:2

"self-restrained"; "discreet" [ALFORD], (Tit 1:8; 1Ti 2:9).

JFB: Tit 2:2

Combined in 1Ti 6:11. "Faith, hope, charity" (1Co 13:13). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (1Co 13:7; 1Th 1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (Rom 5:3).

JFB: Tit 2:3

"deportment."

JFB: Tit 2:3

"as becometh women consecrated to God" [WAHL]: being by our Christian calling priestesses unto God (Eph 5:3; 1Ti 2:10). "Observant of sacred decorum" [BENGEL].

JFB: Tit 2:3

Not slanderers: a besetting sin of some elderly women.

JFB: Tit 2:3

The besetting sin of the Cretans (Tit 1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (Rom 6:16; 2Pe 2:19).

JFB: Tit 2:3

In private: not in public (1Co 14:34; 1Ti 2:11-12); influencing for good the younger women by precept and example.

JFB: Tit 2:4

Greek, "self-restrained," "discreet"; the same Greek as in Tit 2:2, "temperate." (But see on Tit 2:2; compare Note, 2Ti 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.

JFB: Tit 2:5

As "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pro 7:11; 1Ti 5:13).

JFB: Tit 2:5

Kind, beneficent (Mat 20:15; Rom 5:7; 1Pe 2:18). Not churlish and niggardly, but thrifty as housewives.

JFB: Tit 2:5

Rather "submissive," as the Greek is translated; (see on Eph 5:21-22; Eph 5:24).

JFB: Tit 2:5

Marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18).

JFB: Tit 2:5

"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; 1Ti 5:14; 1Ti 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].

JFB: Tit 2:6

Greek, "The younger men."

JFB: Tit 2:6

Self-restrained [ALFORD]. "Nothing is so hard at this age as to overcome pleasures and follies" [CHRYSOSTOM].

JFB: Tit 2:7

With respect to all things.

JFB: Tit 2:7

Though but a young man thyself. All teaching is useless unless the teacher's example confirm his word.

JFB: Tit 2:7

In thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare 2Co 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.

JFB: Tit 2:7

Dignified seriousness in setting forth the truth.

JFB: Tit 2:7

Omitted in the oldest manuscripts.

Clarke: Tit 2:1

But speak thou the things - This is a conclusion drawn from the preceding chapter: the Judaizing teachers not only taught a false doctrine, but they led an unholy life; Titus was to act directly opposite; he must teach a sacred doctrine, and the things which become it; he must proclaim the truth, and illustrate that truth. The people must not only be well instructed, but they must be holy in their lives. Principle and practice must go hand in hand.

Clarke: Tit 2:2

That the aged men be sober - It is very likely that the word aged is to be taken here in its literal sense; that it refers to advanced years, and not to any office in the Church: the whole context seems to require this sense

For an old man to be a drunkard, a light and trifling person, and a glutton, and not to be sober, grave, and temperate, is not only blamable but monstrous. Seneca has well said: Luxuriosus adolescens peccat; senew insanit . "A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad."

Clarke: Tit 2:3

The aged women likewise - I believe elderly women are meant, and not deaconesses

Clarke: Tit 2:3

That they be in behavior - Εν καταστηματι ἱεροπρεπεις· That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within

Clarke: Tit 2:3

Not false accusers - Μη διαβολους· Not devils; we have had the same expression applied in the same way, 1Ti 3:11 (note)

Clarke: Tit 2:3

Not given to much wine - Μη οινῳ πολλῳ δεδουλωμενας· Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, Il. vi., speaking of old women, says: Χαιρει τῳ οινῳ ἡ ἡλικια αυτη· At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior aetas haec erat . It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. See the note on 1Ti 5:23.

Clarke: Tit 2:4

That they may teach the young women to be sober - That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulae mulieris adolescentula fuerit imitata, pudica esse non possit ? "How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?

Clarke: Tit 2:4

To love their husbands - The duties recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them.

Clarke: Tit 2:5

Keepers at home - Οικουρους . A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle’ s advice. Instead of ὸ¹κουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family

Clarke: Tit 2:5

That the word of God be not blasphemed - The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity."These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.

Clarke: Tit 2:6

Young men - exhort to be sober-minded - Reformation should begin with the old; they have the authority, and they should give the example. The young of both sexes must also give an account of themselves to God; sober-mindedness in young men is a rare qualification, and they who have it not plunge into excesses and irregularities which in general sap the foundation of their constitution, bring on premature old age, and not seldom lead to a fatal end.

Clarke: Tit 2:7

In all things showing thyself a pattern - As the apostle had given directions relative to the conduct of old men, Tit 2:2, of old women, Tit 2:3, of young women, Tit 2:4, and of young men, Tit 2:6, the words περι παντα, which we translate in all things, should be rather considered in reference to the above persons, and the behavior required in them: showing thyself a pattern of good works to all these persons - being, in sobriety, gravity, temperance, what thou requirest others to be

Clarke: Tit 2:7

In doctrine showing uncorruptness - Mixing nothing with the truth; taking nothing from it; adding nothing to it; and exhibiting it in all its connection, energy, and fullness.

Calvin: Tit 2:1

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.

Calvin: Tit 2:2

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.

Calvin: Tit 2:3

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.

Calvin: Tit 2:4

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.

Calvin: Tit 2:5

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

Calvin: Tit 2:6

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.”

Calvin: Tit 2:7

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.”

Defender: Tit 2:4

Paul's teaching that "I suffer not a woman to teach" (1Ti 2:12) obviously was not intended to be inclusive of all types of teaching. The older women here are encouraged to teach the younger but are not "to usurp authority over the man" (1Ti 2:12)."

TSK: Tit 2:1

Tit 2:11-14, Tit 1:9, Tit 3:8; 1Ti 1:10, 1Ti 6:3; 2Ti 1:13

TSK: Tit 2:2

the : Lev 19:32; Job 12:12; Psa 92:14; Pro 16:31; Isa 65:20

sober : or, vigilant, 1Co 15:34; 1Th 5:6, 1Th 5:8; 1Ti 3:2, 1Ti 3:11; 1Pe 1:13, 1Pe 4:7, 1Pe 5:8 *Gr.

grave : Tit 2:7; 1Ti 3:4, 1Ti 3:8, 1Ti 3:11; Phi 4:8 *Gr.

temperate : Tit 1:8; Act 24:25; 1Co 9:25; Gal 5:23; 2Pe 1:6; Mar 5:15; Luk 8:35; Rom 12:3; 2Co 5:13; 1Pe 4:7 *Gr.

sound : Tit 1:13

in patience : 1Ti 1:5

TSK: Tit 2:3

as : Rom 16:2; Eph 5:3; 1Ti 2:9, 1Ti 2:10, 1Ti 3:11, 1Ti 5:5-10; 1Pe 3:3-5

holiness : or holy women

false accusers : or, makebates, 1Ti 3:8, 1Ti 3:11

not given : Tit 1:7

teachers : Tit 2:4; Heb 5:12; Rev 2:20

TSK: Tit 2:4

the : 1Ti 5:2, 1Ti 5:11, 1Ti 5:14

sober : or, wise, Tit 2:2

to love their husbands : 1Ti 5:14

TSK: Tit 2:5

discreet : Tit 2:2

keepers : Gen 16:8, Gen 16:9, Gen 18:9; Pro 7:11, 31:10-31; 1Ti 5:13

good : Act 9:36, Act 9:39; 1Ti 5:10

obedient : Gen 3:16; 1Co 11:3, 1Co 14:34; Eph 5:22-24, Eph 5:33; Col 3:18; 1Ti 2:11, 1Ti 2:12; 1Pe 3:1-5

that : 2Sa 12:14; Psa 74:10; Rom 2:24; 1Ti 5:14, 1Ti 6:1

TSK: Tit 2:6

Young : Job 29:8; Psa 148:12; Ecc 11:9, Ecc 12:1; Joe 2:28; 1Pe 5:5; 1Jo 2:13

sober minded : or, discreet, Tit 2:2

TSK: Tit 2:7

all : Act 20:33-35; 2Th 3:9; 1Ti 4:12; 1Pe 5:3

uncorruptness : 2Co 2:17, 2Co 4:2

gravity : Tit 2:2

sincerity : 2Co 1:12, 2Co 8:8; Eph 6:24; Phi 1:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Tit 2:1

But speak thou - In thine own ministry. In the previous chapter he had given him instructions as to the kind of persons who were to be put into the sacred office. Here he gives him special instructions in regard to his own preaching. "The things which become sound doctrine."To wit, those which he proceeds immediately to specify. On the phrase sound doctrine, see the notes at 1Ti 1:10; compare 2Ti 4:3.

Barnes: Tit 2:2

That the aged men - All aged men - for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or Presbyters. If he had, he would have used the common word - πρεσβύτερος presbuteros - "presbyter"(see Mat 15:2; Mat 16:21; Mat 21:23; Mat 26:3, Mat 26:47, Mat 26:57, Mat 26:59; 1Ti 5:1, 1Ti 5:17, 1Ti 5:19; Tit 1:5; Jam 5:14; 1Pe 5:1), instead of the unusual word - πρεσβύτης presbutēs - an old or aged man - a word which occurs nowhere else in the New Testament except in Luk 1:18, "For I am an old man,"and Phm 1:9, "being such an one as Paul the aged."It is in no instance applied to an office. Besides, the instructions which Titus was to give to such men was not that which especially pertained to elders as officers in the church, but to all old men. The idea is, that he was to adapt his instructions to the special character of different classes of his hearers. The aged needed special instructions, and so did the young.

Be sober - Margin, "vigilant."See the word explained in the notes at 1Ti 3:2, where it is rendered vigilant. In 1Ti 3:11, the same word is rendered sober. -

Grave - Serious; see the notes at 1Ti 3:8; compare the notes at Phi 4:8, where the same word is rendered hottest.

Temperate - σώφρονας sōphronas . Rather, prudent, or sober-minded. See it explained in the notes, 1Ti 3:2, where it is rendered "sober."Also Tit 1:8.

Sound in faith - 1Ti 1:10 note; Tit 1:13 note.

In charity - In love; Notes, 1 Cor. 13. The meaning is, that an old man should evince love for all, especially for those who are good. He should have overcome, at his time of life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind.

In patience - In the infirmities of old age - in the trials resulting from the loss of the friends of their early years - in their loneliness in the world, they should show that the effect of all God’ s dealings with them has been to produce patience. The aged should submit to the trials of their advanced years, also, with resignation - for they will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth before the throne of God.

Barnes: Tit 2:3

The aged women likewise - Not only those who may have the office of deaconesses, but all aged females.

That they be in behaviour as becometh holiness - Marg, "holy women."The Greek word is not found elsewhere in the New Testament. It means appropriate to a sacred place or person, or becoming to religion. Their conduct should be such as the gospel requires.

Not false accusers - - Margin, "make-bates."Greek, διαβόλους diabolous - the word commonly applied to the devil - "as the accuser."See it explained in the notes at 1Ti 3:11, where it is rendered slanderers.

Not given to much wine - Notes, 1 Tim. 3.

Teachers of good things - That is instructing the younger - whether their own children, or whether they sustain the office of deaconness, and are appointed to give instruction to younger females; compare the notes at 1Ti 5:2-6.

Barnes: Tit 2:4

That they may teach the young women to be sober - Margin, "wise"- a word similar to that which in Tit 2:2 is rendered "temperate,"and in 1Ti 3:2, "sober."The meaning is, that they should instruct them to have their desires and passions well regulated, or under proper control.

To love their husbands - φιλάνδρους philandrous . This word occurs nowhere else in the New Testament. In Eph 5:25, Paul directs husbands to love their wives, and in Eph 5:33, the wife to reverence her husband, and here he says that it should be one of the first duties enjoined Son the wife that she should love her husband. All happiness in the marriage relation is based on mutual love. When that departs, happiness departs. No wealth or splendor in a dwelling - no gorgeousness of equipage or apparel - no magnificence of entertainment or sweetness of music - and no forms of courtesy and politeness, can be a compensation for the want of affection. Mutual love between a husband and wife will diffuse comfort through the obscurest cottage of poverty; the want of it cannot be supplied by all that can be furnished in the palaces of the great.

To love their children - Nature prompts to this, and yet there are those so depraved that they have no maternal affection; Notes, Rom 1:31. Religion reproduces natural affection when sin has weakened or destroyed it, and it is the design of Christianity to recover and invigorate all the lost or weakened sensibilities of our nature.

Barnes: Tit 2:5

To be discreet - The same word rendered, in Tit 2:2, "temperate,"and explained in Tit 2:4.

Chaste - Pure - in heart, and in life.

Keepers at home - That is, characteristically attentive to their domestic concerns, or to their duties in their families. A similar injunction is found in the precepts of the Pythagoreans - τὰν γὰρ γύναικα δεῖ οἰκουρεῖν καὶ ἔνδον μένειν tan gar gunaika dei oikourein kai endon menein . See Creuzer’ s Symbolik, iii. 120. This does not mean, of course, that they are never to go abroad, but they are not to neglect their domestic affairs; they are not to be better known abroad than at home; they are not to omit their own duties and become "busy-bodies"in the concerns of others. Religion is the patron of the domestic virtues, and regards the appropriate duties in a family as those most intimately connected with its own progress in the world. It looks benignly on all which makes home a place of contentment, intelligence, and peace. It does not flourish when domestic duties are neglected; - and whatever may be done abroad, or whatever self-denial and zeal in the cause of religion may be evinced there, or whatever call there may be for the labors of Christians there, or however much good may be actually done abroad, religion has gained nothing, on the whole, if, in order to secure these things, the duties of a wife and mother at home have been disregarded. Our first duty is at home, and all other duties will be well performed just in proportion as that is.

Good - In all respects, and in all relations. To a wife, a mother, a sister, there can be no higher characteristic ascribed, than to say that she is good. What other trait of mind will enable her better to perform her appropriate duties of life? What other will make her more like her Saviour?

Obedient to their own husbands - Eph 5:22-24 note; Col 3:18 note.

That the word of God be not blasphemed - That the gospel may not be injuriously spoken of (Notes, Mat 9:3), on account of the inconsistent lives of those who profess to be influenced by it. The idea is, that religion ought to produce the virtues here spoken of, and that when it does not, it will be reproached as being of no value.

Barnes: Tit 2:6

Young men likewise exhort to be sober-minded - Margin, "discreet."On the meaning of the Greek word used here ( σωφρονεῖν sōphronein ), see the notes at Tit 2:2, Tit 2:4. The idea is, that they should be entreated to be prudent, discreet, serious in their deportment; to get the mastery over their passions and appetites; to control the propensities to which youth are subject; and that there should be such self-government, under the influence of, religion, as to avoid excess in everything. A well-governed mind, superior to the indulgence of those passions to which the young are prone, will express the meaning of the word here. They should be "steady in their behaviour, superior to sensual temptations, and constant in the exercise of every part of self-government."Doddridge. The reasons for this are obvious:

(1) The hopes of the church depend much on them.

\caps1 (2) a\caps0 young man who cannot govern himself, gives little promise of being useful or happy.

(3) Indulgence in the propensities to which young men are prone, will, sooner or later, bring ruin to the body and the soul.

\caps1 (4) t\caps0 hey are just at the period of life when they are exposed to special temptations, and when they need to exercise a special guardianship over their own conduct.

\caps1 (5) l\caps0 ike others, they may soon die; and they should be habitually in such a frame of mind, as to be prepared to stand before God. A young man who feels that he may be soon in the eternal world, cannot but be sensible of the propriety of having a serious mind, and of living and acting as in the immediate presence of his Maker and Judge.

Barnes: Tit 2:7

In all things showing thyself a pattern of good works - Not merely teaching others, but showing them by example how they ought to live. On the word rendered "pattern"( τύπον tupon , type), see the Heb 9:5 note; 1Co 10:6 note; Phi 3:17 note.

In doctrine - In your manner of teaching; notes, 1Ti 4:16.

Showing uncorruptness - The word here used does not occur elsewhere in the New Testament. It means, here, the same as purity - that which is not erroneous, and which does not tend to corrupt or vitiate the morals of others, or to endanger their salvation. Everything in his teaching was to be such as to make men purer and better.

Gravity - See this word explained in the notes at 1Ti 2:2, where it is rendered "honesty;"compare the notes at 1Ti 3:4, where it is rendered "gravity."It does not elsewhere occur; see the use of the adjective, however, in Phi 4:8; 1Ti 3:8, 1Ti 3:11; Tit 2:9. The word properly means "venerableness;"then, whatever will insure respect, in character, opinions, deportment. The sense here is, that the manner in which a preacher delivers his message, should be such as to command respect. He should evince good sense, undoubted piety, an acquaintance with his subject, simplicity, seriousness, and earnestness, in his manner.

Sincerity - See this word ( ἀφθαρσία aphtharsia ) explained in the notes at Eph 6:24. It is rendered immortality in Rom 2:7; 2Ti 1:10; incorruption, in 1Co 15:42, 1Co 15:50, 1Co 15:53-54; and sincerity, Eph 6:24, and in the place before us. It does not elsewhere occur in the New Testament. It means incorruption, incapacity of decay; and, therefore, would be here synonymous with purity. It should be said, however, that it is wanting in many msS, and is rejected in the later editions of the New Testament by Wetstein, Tittman, and Hahn.

Poole: Tit 2:1

Tit 2:1-8 Directions given to Titus both for his doctrine and life.

Tit 2:9,10 The duty of servants.

Tit 2:11-15 The gospel teacheth all men to renounce wickedness,

and to lead sober, righteous, and godly lives.

That is, preach those things which agree with that doctrine which is sound, and which tendeth to make others sound in the faith, and in a holy life. Be not thou led by the example of those triflers in preaching, but let the subjects of thy discourse be what may tend to edifying; nor is there any more effectual way to stop the mouths of those fablers. Dagon will fall down before the ark of God.

Poole: Tit 2:2

That the aged men be sober: by the word presbutav seems here to be signified elders in age; he would have Timothy preach that these should be nhfalioi , sober, both as to body and mind: we met with the word before, 1Ti 3:2,11 .

Grave of a modest, composed behaviour, not light and airy.

Temperate that is, able to govern their passions and inclinations.

Sound in faith we have met with the phrase before, Tit 1:13 ; see the notes; neither rotten through error, nor sick through fluctuation or scepticism.

In charity that is, love.

In patience a patient bearing of evils.

Poole: Tit 2:3

The aged women likewise that is, do thou also teach the women that in age exceed others.

That they be in behaviour as becometh holinessen katasthmati ieroprepeiv to be in their habit becoming holiness. The word is of a very large signification, it signifies state, gesture, and habit; we have well translated it by as general a word,

behaviour it signifies clothes, converse, one’ s whole carriage.

Not false accusers not devils. That name is given to the devil, because he is

the accuser of the brethren and he was a liar from the beginning; it is applied to any persons that charge others falsely.

Not given to much wine: Greek, not serving much wine; for those that frequent the tap too much, are ordinarily enslaved to it.

Teachers of good things privately instructing others in what is good, both by their discourse and example.

Poole: Tit 2:4

That they may teach the young women to be sober: young women, especially conversing amongst heathens, are prone to be light and airy, and over frolicsome, following the heat of their youthful temper, and forming their converse after the manner of others; which is a behaviour, though it may suit their youth, yet if they be Christians it will not suit their profession, which calls to them for more gravity: speak to them that are aged to mind them to be sober.

To love their husbands, to love their children: it being natural for young women to love their husbands and children, these precepts seem not so much to concern the things, as the manner of it, to love them as they ought to love them.

Poole: Tit 2:5

To be discreetswfronav the word signifies temperate, and imports an ability to govern all our affections and passions. Discretion is but one piece of the fruit.

Chaste the word signifieth pure as well as chaste, and chastity only as it is a species of purity.

Keepers at home house-wives, not spending their time in gadding abroad, but in looking to the affairs of their own families.

Obedient to their own husbands: the same is required of wives, Eph 5:22 , and is due from them to their husbands, as being their head.

That the word of God be not blasphemed: as for the discharge of their duty towards God, so for the credit and reputation of the gospel, that for their carriage contrary to the rules of nature and morality, as well as of religion, the gospel may not be evil spoken of, as if from that they had learned their ill and indecent behaviour.

Poole: Tit 2:6

The word signifieth to be temperate, sober, wise, discreet, to govern their passions; an exhortation more specially necessary for young men, whose natural heat inclineth them to passion and rashness.

Poole: Tit 2:7

In all things showing thyself a pattern of good works: he is an ill teacher of others who teacheth them not by his own example, as well as by his doctrine; for that physician proves ordinarily little valued in his prescriptions to his patients, whom they know to be in the same danger, and sick of the same disease, and yet refuseth himself to use what he prescribeth others: the patients will surely say to him:

Physician, heal thyself The apostle therefore requires of Titus that he should be himself a pattern of holiness; and those ministers who are not so, vainly persuade others to be such. People (let ministers say what they will) will believe little danger to be in those courses in which their leader himself walks.

In doctrine showing uncorruptness preaching not rotten, but sound doctrine; and doing it with authority, and

gravity and

sincerity the word is afyarsian , incorruptibility. It is not read in many copies, nor translated by many interpreters; and is much of the same sense with adiafyorian , which is the first word, by our translation interpreted uncorruptness.

Haydock: Tit 2:1

Sound doctrine. It is not sufficient to teach sound doctrine, says St. Jerome, if it be not at the same time taught in a manner worthy of itself; that is, if he who teaches it by his words belies it in his actions. (St. Jerome)

Haydock: Tit 2:2

Be sober. The Greek Fathers, Theodoret, and Theophylactus, translate the word, sober, attentive, or vigilant. But Latin interpreters understand it of sobriety, in the literal meaning of the word. Old men oftentimes under pretense of weakness, drink wine to excess. The ancients called wine the milk of old men; hence aquilז senectus has passed into a proverb, to designate an old man who drinks much and eats little. (Calmet)

Haydock: Tit 2:3

In holy attire. [1] See 1 Timothy ii. 9. The Greek word is sometimes used to signify the whole constitution, or state of a man's health in all the parts of his body: here it is taken for a woman's whole exterior carriage, her gait, gesture, looks, discourse, dress, that nothing appear but what is edifying. (Witham)

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[BIBLIOGRAPHY]

In habitu sancto, Greek: in katastemati ieroprepeis. Scapula, our of Dioscorus, says Greek: katastema is constitutio naturalis corporis. See St. Jerome p. 426.

Haydock: Tit 2:4

Love their husbands. This is the first lesson he wishes to be given to young women; that they should always manifest a love, an attachment, respect and obedience to their husbands. But it must be a chaste love. Vult eas amare viros suos caste; vult inter virum et mulierem esse pudicam dilectionem. (St. Jerome)

Haydock: Tit 2:5

Discreet, chaste, sober. In the Greek is nothing for sober. The Latin interpreter seems to have added it, as another signification of one of the Greek words. See 1 Timothy iii. 2. (Witham)

Haydock: Tit 2:7

In gravity: to which is added in the Protestant [translation] sincerity, [2] from some Greek copies; but it is left out by Dr. Wells, as being not in the best Greek manuscripts nor is it in the Amsterdam edition, (1711.) (Witham)

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[BIBLIOGRAPHY]

In some Greek [copies] is added Greek: aphtharsian, sincerity

Gill: Tit 2:1

But speak thou the things which become sound doctrine. Concerning sound doctrine, and the form of it; see Gill on 2Ti 1:13. The things which become it are a good life and conversation, the various duties incumbent on professors of religion, according to their different station, age, and sex, which are observed in some following verses; these become the Gospel of Christ, and are ornamental to the doctrine of God our Saviour; and these are to be spoken of by the ministers of Christ, in their proper places, and at proper times; who ought not to be dumb, and keep silence at any time, but especially when there are many unruly and vain talkers: sound doctrine ought to be spoken out openly and publicly, fully and faithfully, with great plainness and evidence, that it may be understood and known by all; and with much certainty, without hesitation, as being, without controversy, undoubted truth; and with all boldness, not fearing men, or seeking to please them; and it should be constantly and continually spoken, in season, and out of season; and care should be taken that it be spoken consistently, and in an uniform manner, that there be no clashing and contradiction; and the duties of religion, which become sound doctrine, should be set in their true light, and proper place, as fruits of the grace of God, and to glorify him; these should be spoken out plainly, frequently insisted upon, and warmly and zealously urged, as being decent things, for the honour of God, the recommending of religion, the good of mankind, and the service of one another: as particularly,

Gill: Tit 2:2

That the aged men be sober,.... Or "vigilant", and watchful over themselves, their conduct and conversation, lest being evil, it should be drawn into an example by younger persons: this is to be understood not of men in office, of presbyters or elders; for their characters are described in the preceding chapter; but of men in years, of ancient men, that are professors of religion, and members of churches: who should also be

grave; in their behaviour, speech, and dress; levity of conversation, frothy language, and airy dress, are very unbecoming aged persons: and who ought to be

temperate; in eating and drinking, especially the latter, to which old age is most addicted, and care should be taken that they be not over charged with it, and that day overtake them unawares, since they are upon the brink and borders of eternity: the word is rendered "discreet" in Tit 2:5 and sober in 1Ti 3:2 and both are characters suitable to men in years.

Sound in faith, in charity, in patience; though they may be unhealthful in their bodies, and become decrepit through age, they should be sound in their minds; in the doctrine of faith, lest they should lead others into error; and their faith in Christ should appear to be right and genuine; and their love to God, to Christ, and to his people, should be real and sincere, and be taken off from the things of the world, of time and sense; an affection for which is an evil that frequently cleaves to old age: and patience should have its perfect work; not only to bear the infirmities of body, brought on by age; but whatsoever sufferings they may be called unto for the sake of Christ and his Gospel, in their last day; and to run out the race that is set before them.

Gill: Tit 2:3

And the aged women likewise,.... Speak also to them the things which become their profession, and what is right for them to be, and do: these aged women design not persons in office, who were ancient widows, and had some care of the poor; or presbyteresses, as some call them, the wives of presbyters or elders, as being distinct from deaconesses; but godly women in years, who are to be instructed and exhorted:

that they be in behaviour as becometh holiness; or "holy women", sanctified by the Spirit of God; and who are priestesses unto God, as the word may signify, being made so by Christ unto the Father, as men are made kings and priests by him; such ought to be in their clothing, and in their speech, and in the whole of their conduct and conversation, as become the character which they bear, and the profession they make:

not false accusers; of the brethren, and sisters, which is to act the part of the devil; and indeed, the same word is here used which is commonly given to him; not raising false reports of, bringing false charges against members of churches, and so making differences and divisions among them.

Not given to much wine; or serving it, or being enslaved by it, which is very scandalous in any, especially in the female sex, and yet was what was too common in the eastern countries.

Teachers of good things; both by example and by instruction, but in their own houses privately; for they were not suffered to teach publicly, or to speak in the church; these should be teachers, not of old wives' fables, of superstitious customs, rites, and ceremonies, of the intrigues of love, and of things filthy and obscene, which are too often handed down to posterity by such persons; but of things that are solid and substantial, useful and improving, honest and honourable, chaste and pure. Particularly,

Gill: Tit 2:4

That they may teach the young women to be sober,.... Or to be chaste, modest, and temperate; or to be wise and prudent in their conduct to their husbands, and in the management of family affairs, who have had a large experience of these things before them.

To love their husbands; to help and assist them all they can; to seek their honour and interest; to endeavour to please them in all things; to secure peace, harmony, and union; to carry it affectionately to them, and sympathize with them in all afflictions and distresses; for this is not so much said in opposition to placing their affections on other men, and to the defilement of the marriage bed, as to moroseness and ill nature.

To love their children; not with a fond, foolish, loose, and ungoverned affection; but so as to seek their real good, and not only their temporal, but spiritual and eternal welfare; to bring them up in the nurture and admonition of the Lord; and to use and keep proper discipline and government over them; for otherwise, amidst all the fondness of natural affection, a parent may be said to hate a child, Pro 13:24.

Gill: Tit 2:5

To be discreet,.... Or temperate in eating and drinking, so the word is rendered in Tit 2:2 or to be sober both in body and mind; or to be wise and prudent in the whole of their conduct, both at home and abroad:

chaste; in body, in affection, words and actions, having their love pure and single to their own husbands, keeping their marriage bed undefiled.

Keepers at home: minding their own family affairs, not gadding abroad; and inspecting into, and busying themselves about other people's matters. This is said in opposition to what women are prone unto. It is reckoned among the properties of women, by the Jews, that they are יוצאניות, "gadders abroad" ^x: they have some rules about women's keeping at home; they say ^y,

"a woman may go to her father's house to visit him, and to the house of mourning, and to the house of feasting, to return a kindness to her friends, or to her near relations--but it is a reproach to a woman to go out daily; now she is without, now she is in the streets; and a husband ought to restrain his wife from it, and not suffer her to go abroad but about once a month, or twice a month, upon necessity; for there is nothing more beautiful for a woman, than to abide in the corner of her house; for so it is written, Psa 45:13 "the king's daughter is all glorious within".''

And this they say ^z is what is meant by the woman's being an helpmeet for man, that while he is abroad about his business, she is יושבת בבית, "sitting at home", and keeping his house; and this they observe is the glory and honour of the woman. The passage in Isa 44:13 concerning an image being made "after the figure of a man, according to the beauty of a man, that it may remain in the house" is by the Targum thus paraphrased:

"according to the likeness of a man, according to the praise of a woman, to abide in the house.''

Upon which Kimchi, has this note.

"it is the glory of a woman to continue at home, and not go abroad.''

The tortoise, which carries its house upon its back, and very rarely shows its head, or looks out of it, was, with the ancients, an emblem of a good housewife. These also should be instructed to be "good" or "kind" to their servants, and beneficent to the poor, and to strangers, towards whom, very often, women are apt to be strait handed, and not so generous and liberal as they should be:

obedient to their own husbands; See Gill on Eph 5:22, Eph 5:24.

that the word of God be not blasphemed; by unbelieving husbands, who, by the ill conduct of their wives, would be provoked to speak ill of the Gospel, as if that taught disaffection and disobedience to them.

Gill: Tit 2:6

Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves.

Gill: Tit 2:7

In all things showing thyself a pattern of good works,.... It was not enough for Titus, and so neither for any other Gospel minister, to deliver out sound doctrine, and to exhort persons of different ages and sexes to the things which become it, but he should through the whole of his conversation be a pattern of every good work unto them; for they that are the shepherds of the flock, are not only to feed them with knowledge, and with understanding, but to be ensamples to them, as well as they who are under their care ought to walk, as they have them for an example; see 1Ti 4:12.

In doctrine, showing uncorruptness, gravity, sincerity; the apostle here either returns again to his advice about doctrine, that it should be delivered out pure and incorrupt, free from error and heresy, and every mixture and invention of man's; and with all gravity of speech and countenance, without levity in expression, and airiness of gesture; and that it be the sincere milk of the word that is given forth, and that with all integrity and uprightness of soul: or else this refers to the life and conversation of the teacher, as answering to his doctrine, and going along with it; and the sense is, in, or with doctrine, along with the doctrine preached, let the conversation be pure and incorrupt, free from the pollutions of the world, and from any governing vice; and let it be attended with gravity in word, gesture, look, and dress; and with all sincerity, faithfulness, and simplicity, in all our dealings, either with the saints, or with the men of the world.

Commentary -- Verse Notes / Footnotes

NET Notes: Tit 2:1

¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

NET Notes: Tit 2:2

¹ tn Or “sensible.”

² sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

NET Notes: Tit 2:4

¹ tn Grk “that they may train” (continuing the sentence of 2:3).

² tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.

NET Notes: Tit 2:5

¹ tn Or “sensible.”

² tn Grk “domestic,” “keeping house.”

³ tn Or “word.”

⁴ tn Or “slandered.”

NET Notes: Tit 2:6

¹ tn Or “sensible.”

Geneva Bible: Tit 2:1

But ^{( 1 )} speak thou the things which become sound doctrine:

^{( 1 )} The fifth admonition: the doctrine must not only be generally pure, but also be applied to all ages and orders of men, according to the diversity of circumstances.

Geneva Bible: Tit 2:2

^{( 2 )} That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

^{( 2 )} What are the principal virtues for old and young, both men and women: and how they ought to be stirred up to do them continually.

Geneva Bible: Tit 2:5

[To be] discreet, chaste, ^{( a )} keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

^{( a )} Not roving about idly.

Geneva Bible: Tit 2:7

^{( 3 )} In all things shewing thyself a pattern of good works: in doctrine [shewing] uncorruptness, ^{( b )} gravity, sincerity,

^{( 3 )} The sixth admonition: that both the pastor's life and doctrine must be sound.

^{( b )} Not such a gravity as may drive men from coming to the minister, but such as may cause them to come in a most reverent and honest way.

Commentary -- Verse Range Notes

TSK Synopsis: Tit 2:1-15

1 Directions given unto Titus both for his doctrine and life.

10 Of the duty of servants, and in general of all Christians.

Combined Bible: Tit 2:1

But speak thou the things which become sound doctrine:

Combined Bible: Tit 2:2

That the aged men

Combined Bible: Tit 2:3

The aged women likewise,

Combined Bible: Tit 2:4

(5) That they may teach the young women

Combined Bible: Tit 2:5

[To be] discreet,

Combined Bible: Tit 2:6

Young men likewise exhort to be sober minded.

Combined Bible: Tit 2:7

In all things shewing thyself a pattern of good works:

MHCC: Tit 2:1-8

Old disciples of Christ must behave in every thing agreeably to the Christian doctrine. That the aged men be sober; not thinking that the decays of nature will justify any excess; but seeking comfort from nearer communion with God, not from any undue indulgence. Faith works by, and must be seen in love, of God for himself, and of men for God's sake. Aged persons are apt to be peevish and fretful; therefore need to be on their guard. Though there is not express Scripture for every word, or look, yet there are general rules, according to which all must be ordered. Young women must be sober and discreet; for many expose themselves to fatal temptations by what at first might be only want of discretion. The reason is added, that the word of God may not be blasphemed. Failures in duties greatly reproach Christianity. Young men are apt to be eager and thoughtless, therefore must be earnestly called upon to be sober-minded: there are more young people ruined by pride than by any other sin. Every godly man's endeavour must be to stop the mouths of adversaries. Let thine own conscience answer for thine uprightness. What a glory is it for a Christian, when that mouth which would fain open itself against him, cannot find any evil in him to speak of!

Matthew Henry: Tit 2:1-10

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 looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.

2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned ( sobriety, gravity, temperance, soundness in the faith, charity, and patience ), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as 1Co 10:31, Whatever you do, do all to the glory of God. And Phi 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers - mē diabolous , no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (1Co 14:34, I permit not a woman to speak in the church ), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pro 31:1, Pro 31:26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.

3. There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach, (1.) To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pro 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. 1Ti 5:13, 1Ti 5:14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (1Ti 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13, Tit 2:14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Gen 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22, Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?"would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Rom 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is,"would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers."Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.

4. Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.

5. With these instructions to Titus, respecting what he should teach others - the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching. (1.) Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art."Ministers must be examples to the flock, and the people followers of them, as they are of Christ. 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. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. 1Ti 4:16, Take heed to thyself, and to thy doctrine: and, 1Ti 4:12. of the same chapter, " Let no man despise thy youth, but be thou an example of believers in word - in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee. "In 2Ti 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. 1Th 2:9, 1Th 2:10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are, (3.) The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,

6. The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws - that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.

(1.) The duties themselves are these: -

[1.] To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Rom 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. " If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?"This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. 1Pe 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,

[2.] To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his, - when this can content them, that the earthly master is pleased, though God be displeased, - or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, " Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men; "not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. " Art thou called, being a servant? Care not for it, 1Co 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ. "Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.

[3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est - Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.

[4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pro 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Luk 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then,

(2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants - more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.

Barclay: Tit 2:1-2

This whole chapter deals with what might be called The Christian Character in Action. It takes people by their various ages and stations and lays down what they ought to be within the world. It begins with the senior men.

They must be sober. The word is nephalios (3524), and it literally means sober in contradistinction to given to over-indulgence in wine. The point is that when a man has reached years of seniority, he ought to have teamed what are, and what are not, true pleasures. The senior men should have teamed that the pleasures of self-indulgence cost far more than they are worth.

They must be serious. The word is semnos (4586), and it describes the behaviour which is serious in the right way. It does not describe the demeanour of a person who is a gloomy killjoy, but the conduct of the man who knows that he lives in the light of eternity, and that before so very long he will leave the society of men for the society of God.

They must be prudent. The word is sophron (4998), and it describes the man with the mind which has everything under control. Over the years the senior men must have acquired that cleansing, saving strength of mind which has learned to govern every instinct and passion until each has its proper place and no more.

The three words taken together mean that the senior man must have learned what can only be called the gravity of life. A certain amount of recklessness and of unthinkingness may be pardonable in youth, but the years should bring their wisdom. One of the most tragic sights in life is a man who has learned nothing from them.

Further, there are three great qualities in which the senior man must be healthy.

He must be healthy in faith. If a man lives really close to Christ, the passing of the years and the experiences of life far from taking his faith away will make his faith even stronger. The years must teach us, not to trust God less but to trust him more.

He must be healthy in love. It may well be that the greatest danger of age is that it should drift into censoriousness and fault-finding. Sometimes the years take kindly sympathy away. It is fatally possible for a man to become so settled in his ways that he comes unconsciously to resent all new thoughts and ways. But the years ought to bring, not increasing intolerance but increasing sympathy with the views and mistakes of others.

He must be healthy in fortitude. The years should temper a man like steel, so that he can bear more and more, and emerge more and more the conqueror over life's troubles.

Barclay: Tit 2:3-5

It is clear that in the early Church a most honoured and responsible position was given to the older women. E. F. Brown, who was himself a missionary in India and knew much about Anglo-Indian society in the old days, relates a most interesting thing. A friend of his on furlough in England was asked: "What is it you most want in India?" And his surprising answer was: "Grandmothers." In the old days there were few older women in Anglo-Indian society, because those engaged in the administration of the country almost invariably came to the end of their service and returned to Britain while still fairly young; and the lack of older women was a serious want. E. F. Brown goes on to say: "Old women play a very important part in society--how large a part one does not realize, till one witnesses a social life from which they are almost absent. Kindly grandmothers and sweet charitable old maids are the natural advisers of the young of both sexes." The older women to whom the years have brought serenity and sympathy and understanding have a part to play in the life of the Church and of the community which is peculiarly their own.

Here the qualities which characterize them are laid down. Their demeanour must be such as befits those who are engaged in sacred things. As has been said: "They must carry into daily life the demeanour of priestesses in a temple." As Clement of Alexandria had it: "The Christian must live as if all life was a sacred assembly." It is easy to see what a difference it would make to the peace and fellowship of the Church, if it was always remembered that we are engaged in sacred things. Much of the embittered argument and the touchiness and the intolerance which all too frequently characterize church activities would vanish overnight.

They must not spread slanderous stories. It is a curious trait of human nature that most people would rather repeat and hear a malicious tale than one to someone's credit. It is no bad resolution to make up our minds to say nothing at all about people if we cannot find anything good to say.

The older women must teach and train the younger. Sometimes it would seem that the only gift experience gives to some is that of pouring cold water on the plans and dreams of others. It is a Christian duty ever to use experience to guide and encourage, and not to daunt and discourage.

Barclay: Tit 2:3-5

The younger women are bidden to be devoted to their husbands and their children, to be prudent and chaste, to manage their households well, to be kindly to their servants and to be obedient to their husbands; and the object of such conduct is that no one will be able to speak evil of the word of God.

In this passage there is both something that is temporary and something that is permanent.

In the ancient Greek world the respectable woman lived a completely secluded life. In the house she had her own quarters and seldom left them, not even to sit at meals with the menfolk of the family; and into them came no man except her husband. She never attended any public assemblies or meetings; she seldom appeared on the streets, and, when she did, she never did so alone. In fact it has been said that there was no honourable way in which a Greek woman could make a living. No trade or profession was open to her; and if she tried to earn a living, she was driven to prostitution. If the women of the ancient Church had suddenly burst every limitation which the centuries had imposed upon them, the only result would have been to bring discredit on the Church and cause people to say that Christianity corrupted womanhood. The life laid down here seems narrow and circumscribed, but it is to be read against its background. In that sense this passage is temporary.

But there is also a sense in which it is permanent. It is the simple fact that there is no greater task, responsibility and privilege in this world than to make a home. It may well be that when women are involved in the hundred and one wearing duties which children and a home bring with them, they may say: "If only I could be done with all this, so that I could live a truly religious life." There is in fact nowhere where a truly religious life can better be lived than within the home. As John Keble had it:

"We need not bid, for cloistered cell,

Our neighbour and our work farewell,

Nor strive to wind ourselves too high

For sinful man beneath the sky;

The trivial round, the common task,

Will furnish all we need to ask--

Room to deny ourselves, a road

To bring us daily nearer God."

In the last analysis there can be no greater career than that of homemaking. Many a man, who has set his mark upon the world, has been enabled to do so simply because someone at home loved him and tended him. It is infinitely more important that a mother should be at home to put her children to bed and hear them say their prayers than that she should attend all the public and Church meetings in the world.

Barclay: Tit 2:6

The duty of the younger men is summed up in one sentence, but it is a pregnant one. They are bidden remember the duty of prudence. As we have already seen, the man who is prudent, sophron (4998), has that quality of mind which keeps life safe. He has the security which comes from having all things under control.

The time of youth is necessarily a time of danger.

(i) In youth the blood runs hotter and the passions speak more commandingly. The tide of life runs strongest in youth and it sometimes threatens to sweep a young person away.

(ii) In youth there are more opportunities for going wrong. Young people are thrown into company where temptation can speak with a most compelling voice. Often they have to study or to work away from home and from the influences which would keep them right. He has not yet taken upon himself the responsibility of a home and a family; he has not yet given hostages to fortune; and he does not yet possess the anchors which hold an older person in the right way through a sheer sense of obligation. In youth there are far more opportunities to make shipwreck of life.

(iii) In youth there is often that confidence which comes from lack of experience. In almost every sphere of life a younger person will be more reckless than his elders, for the simple reason that he has not yet discovered all the things which can go wrong. To take a simple example, he will often drive a motor car much faster simply because he has not yet discovered how easily an accident can take place or on how slender a piece of metal the safety of a car depends. He will often shoulder a responsibility in a much more carefree spirit than an older person, because he has not known the difficulties and has not experienced how easily shipwreck may be made. No one can buy experience; that is something for which only the years can pay. There is a risk, as there is a glory, in being young.

For that very reason, the first thing at which any young person must aim is self-mastery. No one can ever serve others until he has mastered himself. "He who rules his spirit is greater than he who takes a city" (Pro 16:32).

Self-discipline is not among the more glamorous of the virtues, but it is the very stuff of life. When the eagerness of youth is buttressed by the solidity of self-mastery, something really great comes into life.

Barclay: Tit 2:7-8

If Titus' teaching is to be effective, it must be backed by the witness of his own life. He is himself to be the demonstration of all that he teaches.

(i) It must be clear that his motives are absolutely pure. The Christian teacher and preacher is always faced with certain temptations. There is always the danger of self-display, the temptation to demonstrate one's own cleverness and to seek to attract notice to oneself rather than to God's message. There is always the temptation to power. The teacher, the preacher, the pastor is always confronted with the temptation to be a dictator. Leader he must be, but dictator never. He will find that men can be led, but that they will never be driven. If there is one danger which confronts the Christian teacher and preacher more than another, it is to set before himself the wrong standards of success. It can often happen that the man who has never been heard of outside his own sphere of work is in God's eyes a far greater success than the man whose name is on every lip.

(ii) He must have dignity. Dignity is not aloofness, or arrogance, or pride; it is the consciousness of having the terrible responsibility of being the ambassador of Christ. Other men may stoop to pettiness; he must be above it. Other men may bear their grudges; he must have no bitterness. Other men may be touchy about their place; he must have a humility which has forgotten that it has a place. Other men may grow irritable or blaze into anger in an argument; he must have a serenity which cannot be provoked. Nothing so injures the cause of Christ as for the leaders of the Church and the pastors of the people to descend to conduct and to words unbefitting an envoy of Christ.

(iii) He must have a sound message. The Christian teacher and preacher must be certain to propagate the truths of the gospel and not his own ideas. There is nothing easier for him than to spend his time on side-issues; he might well have one prayer: "God, give me a sense of proportion." The central things of the faith will last him a lifetime. As soon as he becomes a propagandist either for his own ideas or for some sectional interest, he ceases to be an effective preacher or teacher of the word of God.

The duty laid on Titus is the tremendous task, not of talking to men about Christ, but of showing him to them. It must be true of him as it was of Chaucer's saintly parson:

"But Cristes love, and his apostles twelve

He taught, but first he folwed it him-selve."

The greatest compliment that can be paid a teacher is to say of him: "First he wrought, and then he taught."

Constable: Tit 1:5--3:12

II. INSTRUCTIONS FOR SETTING THE CHURCH IN ORDER 1:5--3:11

As in 1 Timothy, Paul plunged into the business of his letter immediately since he was writing a trusted colleague. This partially explains the absence of a thanksgiving section in these two epistles. The serious threat of false teaching may be another reason. By contrast, 2 Timothy is more personal, and it contains a thanksgiving.

Constable: Tit 2:1-15

1. The behavior of various groups in the church 2:1-15

To establish order in the church Paul gave Titus instructions concerning the behavior of various groups of Christians that was appropriate for them. He had given directions concerning the appointment of proper leaders and had warned about subversive teachers in chapter 1. Now he advised regarding pastoral oversight.

"Paul here stresses the importance of building up the inner life of believers as the best antidote against error."³⁸

"No condition and no period of life is to remain unaffected by the sanctifying influence of the gospel."³⁹

Constable: Tit 2:1

Introductory charge 2:1

This verse introduces the instructions concerning individual conduct that follow. In contrast to the false teachers, Titus was to teach the believers conduct that was in harmony with sound (i.e., healthy) doctrine (cf. 1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9, 13, 2:2). Paul wanted Christians to behave consistently with what they profess to believe. The primary motivation Paul used in the advice to follow is that these exhortations come from and agree with sound doctrine. A secondary motive that he also stressed is that the behavior he advocated would make a positive impact on unbelievers who would observe his readers.

Constable: Tit 2:2

Older men 2:2

Titus was to remind older men to be temperate (Gr. nephalious; sober, vigilant, clear-headed; 1 Tim. 3:2), dignified (Gr. semnous; worthy of respect, serious-minded rather than clowns), and sensible (Gr. sophronas; self-controlled; 1 Tim. 3:2; Titus 1:8; 2:4). These characteristics are all marks of maturity. They should also be godly. This means being sound in faith (Gr. hygiainontas te pistei; trust in God rather than correct in doctrine here), love (Gr. agape; concern for other people), and perseverance (Gr. hypomone; patiently enduring in view of their hope as believers).

". . . the years ought to bring, not an increasing intolerance, but an increasing tolerance and sympathy for the views and with the mistakes of others."⁴⁰

Constable: Tit 2:3

Older women 2:3

These women were also to give evidence of their reverence for God in their behavior. Negatively they should avoid malicious gossip (Gr. me diabolous; slandering others; 1 Tim. 3:11; 5:13-14) and dependence on enslaving substances such as wine (Gr. mede oino pollo dedoulomenas; 1 Tim. 3:8). Positively they should teach what is good (Gr. kalodidaskalous) by deed as well as word and encourage the younger women to fulfill their responsibilities (v. 4a).

"We have bought into the notion that older people have had their day of usefulness and ought to make way for the young. But the principle here is quite the opposite. With age and experience come wisdom, and many older women have discovered secrets of godly living in relation to their husbands, children and neighbors and in the workplace that could save younger women a lot of unnecessary grief. And when the unavoidable trials come to the young woman, who better to guide her through than an older sister who has been through it before? Somehow the church must see that younger women have contact with older women."⁴¹

Constable: Tit 2:4-5

Young women 2:4-5

Paul listed seven responsibilities of these women. They were (1) to be lovers of their husbands (to put their welfare before self-interests), (2) to be lovers of their children, and (3) to be sensible (Gr. sophronas; self-controlled). They were also (4) to be pure (Gr. hagnas) and (5) to be workers at home (Gr. oikourgous, producers of orderliness in the home, 1 Tim. 5:14; not necessarily occupied exclusively with household chores). Finally they were (6) to be kind (Gr. agthas) and (7) to be subject to their own husbands (Gr. hypotassomenas tois idiois andrasin) as to God's ordained authority in their family; Eph. 5:22; Col. 3:18; 1 Pet. 3:1). Such behavior would guard the Word of God from dishonor by those who would otherwise observe inconsistency between the teaching of Scripture and the conduct of these women.

"Here we have the first of several clear articulations of the need for good works for the sake of nonbelievers . . . [cf. 2:1, 10, 11, 14; 3:2, 8, 14])."⁴²

"The training of the younger women is the duty, not of Titus, but the older women, qualified to do so by position and character. Train' means to school in the lessons of sobriety and self-control (cf. vv. 2, 5). Younger' is a positive adjective literally meaning new' or fresh' and probably suggests a reference to the newly married."⁴³

The word "subject" (Gr. hypotasso, v. 5) in the phrase "subject to their husbands" is not the exact equivalent of "to obey."

"The hypotassisthai which Paul here [in Rom. 13:1] and elsewhere [e.g., Titus 2:5] enjoins is to be understood in terms of God's taxis or order.' It is the responsible acceptance of a relationship in which God has placed one and the resulting honest attempt to fulfill the duties which it imposes on one [cf. Eph. 5:24]."⁴⁴

Paul was addressing himself to the typical young married woman who has children. Other young women would need to make adjustments to their situations in harmony with the principles underlying these directions.

Loving in this way involves unconditional acceptance. Wives need to accept their husbands as they are, namely as imperfect sinners like themselves. This acceptance should not depend on the husband's performance but on his worth as a good gift God has given to the wife. The wife needs to accept her husband's thoughts, feelings, decisions, and failures. Love is active, not passive. It is something we do. Love involves listening because listening says, "I love you and I care about you." Loving a husband involves a wife accepting her lifestyle that results from her husband's schedule. It involves protecting him from criticism in public as his ally rather than criticizing him before others. Love involves committing to a mutually fulfilling sexual relationship and sometimes taking the initiative for his pleasure. The best thing a couple can do for their children is to love each other unconditionally.

God wants wives to make homemaking a priority. A woman's home is the primary arena of her ministry. It also makes a statement about her values. Normally homemaking includes nurturing children (cf. Prov. 1:8; 1 Thess. 2:7). Supplementing the family income may be a possible option (cf. Prov. 31:16, 34). However a mother should take a job only if both her husband and she agree that this would be best for the family.

"A wife's first responsibility is in her home."⁴⁵

"The wise husband allows his wife to manage the affairs of the household, for this is her ministry."⁴⁶

The World's View	God's View
1. Home is a boring drudgey.	1. Home is a haven to come to from the world.
2. Homemaking and children are a burden.	2. They are God's good gifts.
3. Value material success and self-gratification NOW.	3. Value character and godliness, and invest in the future.
4. Place children in childcare.	4. Parents should teach and fulfill their responsibilities to train their children.
5. Children, homemaking, and often marriage get in the way of self-achievement.	5. Raising godly children is one of the ways to fulfill God's purposes.
6. Demand your rights to fulfillment.	6. Give up your rights and become a servant.47

"Any marriage relationship that is conceived and maintained only on the basis of each member adhering to certain prescribed legal requirements is probably doomed from the beginning. In considering the New Testament teaching on marriage, especially in Paul's letters, the emphasis appears to be on the maintenance of a mutual or reciprocal commitment of the husband and the wife to an exclusive, intimate, loving, and caring partnership. When these prescribed biblical attitudes between husband and wife prevail, there will be little (if any) need for resorting to God's intended order for establishing authority within the home."⁴⁸

Constable: Tit 2:6-8

Young men 2:6-8

The same principles apply to the behavior of young men. Since Titus was one of these, Paul addressed him personally. They should also be sensible (Gr. sophronein; self-controlled, vv. 2, 5, 6) and a good example (pattern) of good deeds (1 Tim. 4:15-16).

"Since young men are inclined to be somewhat impetuous and unrestrained in conduct, their basic need is to be self-controlled,' cultivating balance and self-restraint in daily practice."⁴⁹

They do this by maintaining purity in the teaching of God's truth as teachers or simply practitioners, by being dignified (serious, v. 2), and by speech that others cannot legitimately criticize. Obedience to these particulars would rob the enemies of the church of any reasonable grounds for criticism (cf. 1:16). They would be "put to shame" because they would have no factual basis for their opposition.

College: Tit 2:1-15

TITUS 2

III. INSTRUCTIONS FOR VARIOUS GROUPS (2:1-15)

The current section is similar to 1 Tim 5:1-2, where people are grouped by sex and age. This time, however, Paul does not give instructions as to how the minister is to relate to each group. Instead he gives instructions as to the attitudes and behaviors of the members of each group. Paul is very much concerned about how Christians will be viewed by pagans "so that in every way they will make the teaching about God our Savior attractive" (2:10).

A. BEHAVIOR AND SOUND DOCTRINE (2:1)

¹ You must teach what is in accord with sound doctrine.

The sentence begins with an adversative conjunction not translated by the NIV followed by an emphatic pronoun (suΙ dev , su de , "but you"). After being given instructions about men to be appointed as elders and their responsibility of dealing with false teaching, Titus is now given instructions about what he is to teach. The word translated "teach" (lalei' , lalei ) is literally "speak." It may well be deemed a milder term than the imperatives of 1 Timothy ("exhort, charge, teach"). Titus is to make sure that his teaching accords with "sound doctrine" ("healthy teaching"; see discussion of the phrase in 1 Tim 1:10).

B. INSTRUCTIONS FOR OLDER MEN (2:2)

² Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance.

Paul begins his instructions to the various groups in Titus with older men just as he did in 1 Tim 5:1. It is primarily, if not exclusively, from this group of men that elders/overseers were selected. As Fee has noted, it is not then surprising that the qualities that these "older men" are to have parallel the qualifications for elders/overseers and deacons. Older men are to be "temperate" (nhfalivou" , nçphalio us ; cf. 1 Tim 3:2), "worthy of respect" (semnouv" , semnous ; cf. 1 Tim 3:8), and "self-controlled" (swvfrona" , sôphronas ; cf. 1:8; 2:5; 1 Tim 3:2).

Older men are to be "sound" (or "healthy") in a triad of Christian virtues - "in faith, in love and in endurance." These three virtues are also linked in 1 Tim 6:11-12; 2 Tim 3:10; and 1 Thess 1:3.

C. INSTRUCTIONS FOR OLDER WOMEN AND YOUNGER WOMEN (2:3-5)

³ Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. ⁴ Then they can train the younger women to love their husbands and children, ⁵ to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

2:3 Likewise, teach the older women to be reverent in the way they live,

Paul uses the word "likewise," a favorite expression in Pastoral Epistles to indicate a closeness of comparison, to introduce his instructions to "older women." They are to be taught to be reverent in the way they live (literally "with a demeanor which suits the sacred").

not to be slanderers or addicted to much wine,

Guthrie has suggested that the next two terms - "not to be slanderers or addicted to much wine" - "again vividly portray the Cretan environment." Similar prohibitions were used earlier in giving the qualifications of deacons: the first (mhΙ diabovlou" , mç diabolous ) in 1 Tim 3:11 and the second (mhΙ oi[nw/ povllw/ dedoulwmevna" , mç oinô pollô dedoulômenas ) in 1 Tim 3:8. With the second prohibition Paul uses a much stronger participle than he uses with deacons. As Guthrie has noted, "Evidently in Crete the liability to these excesses was more severe than in Ephesus, especially among women, the verb (doulovw , douloô ) used here signifies 'bondage' (RSV 'slaves to drink'), a much stronger expression than the corresponding phrase in 1 Timothy."

but to teach what is good.

Paul now calls "older women" "to teach what is good" (kalodidaskavlou" , kalodidaskalous , a word that appears only here in the NT). This does not envisage the formal instruction of men. Such teaching is forbidden in 1 Tim 2:12, and there is no reason why Paul should take a different line at Crete than in Ephesus. Kelly holds that this is "rather the advice and encouragement they can give privately, by word and example."

2:4 Then they can train the younger women to love their husbands and children,

The call for older women to teach what is good provides for Paul's transition to "younger women" in vv. 4-5. Paul gives instructions to the younger women, but he does so by way of "the older women." The word translated "train" (swfronivzwsin , sôphronizôsin ) is from the same root as the word translated "self-controlled" in v. 2 and literally means "to bring someone to his or her senses." Fee suggests a rendering of something like "'wise them up' as to their responsibilities as wives." Paul gives seven qualities that younger women are to learn. The first two qualities are expressed by two Greek words (filavndrou" , philandrous ; filotevknou" , philoteknous ) which seem to comprise a single quality in English: "to love their husbands and children." These two qualities appear frequently in passages that discuss the characteristics of the good wife in antiquity. Guthrie has suggested that these requirements may well pinpoint a special weakness in the character of Cretans.

2:5 to be self-controlled and pure, to be busy at home, to be kind,

These younger women are also "to be self-controlled" (swvfrona" , sôphronas ; a term used of "older men" in v. 5; cf. 1:8; 1 Tim 3:2) and "pure" (i.e., "morally pure, chaste"; cf. 1 Tim 5:22). The next two characteristics can form a pair: "to be busy at home" (oijkourgouv" , oikourgous , literally "home workers") and "to be kind" (ajgaqav" , agathas ; literally "good women ," perhaps in the sense of not being irritable); or they may be taken together with the second being understood as a simple adjective, producing "good workers at home" or "fulfilling their household duties well." Since all of the virtues to this point have consisted of single adjectives or nouns, it is likely that one should understand Paul as giving two qualities for "younger women" at this juncture. "Busy at home" should be understood "diligent homemakers" with a wide range of activities included (cf. the worthy wife of Prov 31:10-31).

and to be subject to their husbands,

The younger women are also "to be subject to their husbands" (cf. Col 3:8; Eph 5:21-23; 1 Pet 3:1). The original literally says they are "to be subject to their own husbands." The NIV has apparently taken the word "own" (ijdivoi" , idiois ) as unnecessary. The word "own" does indicate that Paul has in mind submission to "husbands" and not men in general. The word translated "to be subject" (uJpotassamevna" , hypotassomenas ) is a perfect middle participle in Greek which, as Knight has noted, indicates that Paul has in mind an act which is both continual and voluntary. For Paul the idea of submission and, at the same time, equality is not problematic. One has to do with role and the other value. Subjection does not imply inferiority.

so that no one will malign the word of God.

Paul concludes with the reason for the training that the younger women are to receive: "so that no one will malign the word of God." "The word of God" is here "God's message," "the gospel" (cf. Phil 1:14; 2 Tim 2:9). For the world to "malign" or "blaspheme" the message or God's name on account of the actions of a believer is unthinkable (cf. Rom 2:24; 1 Tim 6:2; Titus 2:10).

E. INSTRUCTIONS FOR YOUNGER MEN (2:6-8)

⁶ Similarly, encourage the young men to be self-controlled. ⁷ In everything set them an example by doing what is good. In your teaching show integrity, seriousness ⁸ and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.

2:6 Similarly, encourage the young men to be self-controlled.

Titus is to teach the "younger men" both by words and by his "example." Paul again begins his admonition to a new group with "similarly" (wJsauvtw" , hôsautôs , "likewise" in v. 3). He is to "encourage" them "to be self-controlled" (swfronei'n , sôphronein , "to keep their heads") a concept indicating self-mastery, sensibleness, and clear thinking met earlier in Titus (vv. 2, 4, 5) with regard to "older men" and "younger women." One wonders, given the frequency of this word and its cognates in Titus, if self-control was not a particularly ominous problem on Crete.

2:7 In everything set them an example by doing what is good.

The prepositional phrase "in everything" (periΙ pavnta , peri panta ) can be taken either with v. 6 ("to be self-controlled in everything") or with v. 7 ("set an example in everything"). In the context, it seems more likely that the phrase should be taken with v. 6 indicating the sphere of self-control for "younger men." Titus is to "set an example" of self-control for these men. Again the NIV chooses not to translate a Greek word in the original (seautovn , seauton ) which would produce the following more emphatic translation: "set an example for them yourself ." Titus' example should be seen "in his good deeds" (a literal translation of the Greek phrase rendered "by doing what is good" in the NIV).

In your teaching show integrity, seriousness

In v. 7 Paul moves from Titus' "example" to his "teaching." His teaching must "show integrity" (literally "incorrupt"), "seriousness" (cf. 1 Tim 2:2; 3:4; denoting "a high moral tone and serious manner"), and "soundness of speech" (lovgon uJgih' , logon hygiç ).

2:8 and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.

The "soundness of speech" which Titus is to use does not refer to sound doctrine or teaching, but rather to a sound or "healthy" (cf. 1 Tim 1:10; and Titus 1:9, 13, 2:1, 2) manner of speech. The phrase that follows validates this interpretation: "that cannot be condemned" (i.e., "is beyond reproach"). Paul tells Titus that teaching in the manner he has prescribed will guarantee that "those who oppose" (literally "the one who opposes") him will "be ashamed because they have nothing bad to say about us." Paul seems to be saying that Titus' conduct should be such that the opponents of Titus, Paul, and the truth will either (a) be disgraced or (b) be shamed into repentance. Paul indicates that Titus and his teaching reflect on Paul and his associates ("about us").

One can here see similarities between the way Paul deals with "younger women" through "older women" (vv. 4-5) and the way he here deals with "younger men" through Titus.

F. INSTRUCTIONS FOR SLAVES (2:9-10)

⁹ Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, ¹⁰ and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.

The move to instructions for slaves from other instructions based on sex and age seems a bit strange to the modern reader.

2:9 Teach slaves to be subject to their masters in everything,

The instructions are clearly linked by the word "teach" (parakalei' , parakalei , rendered "encourage" in v. 6). The instructions given to "slaves" have much in common with the instructions earlier to "younger women" (vv. 4-5).

Guthrie has suggested that Paul's change from "obey" in instructions given to slaves in Ephesus (Eph 6:5) and Colosse (Col 3:22) to "be subject" (uJpotavssw , hypotassô ) in Titus may well suggest a "greater tendency on part of Christian slaves in Crete to abuse new-found emancipation in Christ." Again the verb "to be subject" is present middle (this time an infinitive; cf. v. 5) indicating continual and voluntary action. They are "to subject themselves to their own masters" as younger women were "to subject themselves to their own husbands."

In v. 9 one is again faced with the dilemma of deciding whether "in everything" (ejn pa'sin , en pasin ) is to be taken with the preceding verb, "to subject," or the one that follows, "to please." While no conclusive arguments have been given, most favor taking "in everything" with the verb "to subject" for the following reasons: (1) in Col 3:22 Paul links a parallel phrase to the verb "obey" when used of slaves; (2) in the Pastoral Epistles "in everything" normally appears at the end of a clause; and (3) Paul links "in everything" to the verb "submit" in Eph 5:24. Recognizing that the slave's submission to his master must always take second place to his submission to God, Knight says that "slaves are to subject themselves 'in all respects,' i.e., in all aspects of their service that a Christian slave can render without sinning."

to try to please them, not to talk back to them,

Christian slaves are "to try to please" (literally "to be well pleasing to") their masters. "If Christian slaves could introduce into their lives so high a principle as this, it would do much to lessen the evils of the system and to show the power of Christianity to transform the most difficult of relationships."

2:10 and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.

Slaves are also to avoid two of the sins that so often plagued them: talking back and stealing or pilfering from their masters. Instead Christian slaves are "to show that they can be fully trusted" (literally "showing all good faith"). Again the reason for Paul's call for the Christian walk is the effect their behavior has on the neighboring pagans: "so that in every way" [literally 'in everything'; cf. v. 9] "they will make the teaching about God our Savior attractive" (cf. Paul's concern that the gospel not be blasphemed in v. 5). Here Paul's goal is that the behavior of slaves actually attract outsiders to the gospel message.

G. THE THEOLOGICAL BASIS FOR

THE CHRISTIAN LIFE (2:11-15)

¹¹ For the grace of God that brings salvation has appeared to all men. ¹² It teaches us to say "No" to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, ¹³ while we wait for the blessed hope - the glorious appearing of our great God and Savior, Jesus Christ, ¹⁴ who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

¹⁵ These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you.

In this section Paul gives the theological reason for his call for Christian living in the previous section. Here as in 1 Tim 2:3-7; 4:10 Paul appeals to the universal scope of salvation by grace which should produce an eagerness "to do what is good" (v. 14).

2:11 For the grace of God that brings salvation has appeared to all men.

The "for" which begins v. 11 clearly links vv. 2-10 with vv. 11-14. Paul explains why Christians should lead the Christian life. As Fee has noted, one must be careful not to misread v. 11. Paul does not say "the grace of God appeared bringing salvation to all men." Rather he says "the grace of God that brings salvation has appeared to all men."

2:12 It teaches us to say "No" to ungodliness and worldly passions,

When one understands God's grace, he faces certain ethical demands. There are things the Christian is compelled to avoid: "ungodliness" (ajsevbeia , asebeia , the opposite of godliness which is so important in the Pastoral Epistles) and "worldly passions" (literally "worldly desires").

and to live self-controlled, upright and godly lives in this present age,

On the positive side he is compelled to live a life "in this present age" (to be contrasted with "the age to come"; cf. 1 Tim 1:16) which has Christian qualities. Christians' lives are to be "self-controlled" (swfrovnw" , sôphronôs , cf. vv. 2, 5, 6 above), "upright" (dikaivw" , dikaiôs , see discussion in 1 Tim 6:11), and "godly" (eujsebw'" , eusebôs , a clear contrast with "ungodliness," asebeia ).

2:13 while we wait for the blessed hope -

In vv. 12-13 Paul contrasts the "present age" with the one to come. The Christian clearly looks to and waits for the future. "Hope" (ejlpiv" , elpis ) throughout the NT refers to more than wishful thinking. It is always the anxious waiting for something that is assured. This hope is described as "blessed." Paul defines what the Christian hope is by the next phrase, namely, "the glorious appearing of our great God and Savior, Jesus Christ."

the glorious appearing of our great God and Savior, Jesus Christ,

The phrase "the glorious appearing of our great God and Savior, Jesus Christ" poses two difficulties for interpreters. The first problem has to do with how one understands "glory" in the verse. Is the text to be rendered "the glorious appearing of our great God" (KJV, NIV) or "the appearing of the glory of our great God" (RSV, NASB, NRSV)? As Lea and Griffin have noted, "Grammatically, this latter rendering is more natural and therefore slightly to be preferred." This preference is due to the parallelism this will provide between the "appearing" of "the grace of God" in v.11 and "the appearing of the glory of God" here. Also this interpretation matches Jesus' own emphasis on his second coming demonstrating divine "glory" (Matt 16:27; Mark 8:38; Luke 9:26). The "grace of God" has appeared with the first advent of Jesus; the "glory" of God will appear in a definitive way with his second coming.

The second problem involves whether one would see one person or two in the final section of this verse: "the glorious appearing of our great God and Savior, Jesus Christ"; or "the glorious appearing of the great God and our Savior Jesus Christ." Although on the surface the difference seems to be only the placement of a comma, theologically there is a significant difference. The former reading proclaims the deity of Jesus loudly and clearly. The following arguments may be made for this reading favored by the NIV: (1) there is no definite article before "Savior," and normally, when two nouns are linked by "and" with a single article preceding the first, the nouns refer to a single entity; (2) the hope of Christians in Paul is centered in Christ and his return; (3) the Greek church fathers support this rendering; (4) no place in the NT does one find "the appearing of God"; (5) frequently in the pagan world the phrase "God and Savior" is used as a formula to apply to a single deity; (6) Paul's use of "who gave himself for us" can be seen as supporting this interpretation; and (7) the use of "great" can better be understood if both "our" and "great" modify the entire formula. Although there have been several attempts to explain each of these arguments, it seems more reasonable to see the text as a Pauline statement of the deity of Jesus. Paul's declaration of Jesus as divine can also be seen in the alternation of his use of "Savior" in Titus to refer first to God as Savior (1:3; 2:10; 3:4) then to Jesus as Savior (1:4; 2:13; 3:6).

2:14 who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

In v. 14 Paul moves on to describe this Jesus Christ as the one "who gave himself for us." Christ's death is clearly seen as voluntary and "on behalf of (uJpevr , hyper ) us" (cf. Mark 10:45). Paul here gives the twofold consequence of Jesus' death: "to redeem us" (or "set us free") "from all wickedness" (literally "lawlessness") and "to purify for himself a people that are his very own" (cf. 1 Pet 2:9 and Exod 19:5; Deut 7:6; 14:2; 26:18 in LXX; also Ezek 37:23). These people are to be "eager to do what is good" (literally "full of zeal for good works"; cf. Deut 26:18). Paul's concern in this entire section has been Christian living. He has now indicated that these good works are the natural response to the "grace of God" and are, indeed, the reason Jesus has redeemed and purified them. They are saved to do "good" works.

2:15 These, then, are the things you should teach. Encourage and rebuke with all authority.

Paul now calls Titus to teach these things. Paul frequently used "these things" in his instructions to Timothy (1 Tim 4:6, 11, 15; 5:7, 21; 6:2, 11). Here "these things" may well refer to all the material from 1:10 to the current text. The word "teach" (lavlei , lalei ) is literally "speak." He is to "encourage" (parakavlei , parakalei; cf. 2:6) and "rebuke" (e[legce , elenche ; 1:13) "with all authority." Paul's addition of the clause "with all authority" indicates the seriousness of this teaching. Titus is to deliver the message with authority , and the church at Crete is to accept it as authoritative.

Do not let anyone despise you.

Paul's final admonition, "Do not let anyone despise you," is similar to his instructions to Timothy (1 Tim 4:12). Although Paul says nothing of Titus' youth, he includes Titus in his instructions to "younger men" in 2:6-8. It is possible that Titus was a bit older than Timothy. Titus must not allow the Christians on Crete to disregard him or his message.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Tit 2:6

We must be sober-minded, rich in good works, sound in doctrine, living in the fear of God and without corruption—all for the sake of our testimony.

Introduction / Outline

Robertson: Titus (Book Introduction)

The Epistle to Titus

Probably 66 or 67 Apparently From Nicopolis

JFB: Titus (Book Introduction)

GENUINENESS.--CLEMENT OF ROME quotes it [Epistle to the Corinthians, 2]; IRENÆUS [Against Heresies, 3.3.4] refers to it as Paul's; THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes it as Scripture. Compare CLEMENT OF ALEXANDRIA [Miscellanies, 1, p. 299]; TERTULLIAN [The Prescription against Heretics, 6].

TIME AND PLACE OF WRITING.--This Epistle seems to have been written from Corinth [BIRKS], subsequently to his first imprisonment, when Paul was on his way to Nicopolis (Tit 3:12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, A.D. 67. BIRKS thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dates not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the first foundation of which he may have partly laid at his former visit (Act 27:7, &c.), when on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Phi 2:24; Phm 1:22. However, there may have been seeds of Christianity sown in Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (Act 2:11).

OCCASION OF WRITING.--Corrupt elements soon showed themselves in the Cretan Church, similar to those noticed in the Epistles to Timothy, as existing in the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Church government, and ordain presbyters (deacons are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probably thence visited Crete, which was within easy reach of Corinth. Hence the suitableness of his selection by the apostle for the superintendence of the Cretan Church. Paul now follows up with instructions by letter those he had already given to Titus in person on the qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national character of the Cretans was low in the extreme, as EPIMENIDES, quoted in Tit 1:12, paints it. LIVY [History, 44.45], stigmatizes their avarice; POLYBIUS [Histories, 6.46.9], their ferocity and fraud; and [Histories, 6.47.5], their mendacity, so much so, that "to Cretanize" is another name for to lie: they were included in the proverbial three infamous initials "K" or "C," "Cappadocia, Crete, Cilicia."

NOTICES OF TITUS.--It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Gal 2:1, Gal 2:3), and converted by Paul (Tit 1:4). He accompanied the apostle on the deputation sent from the Church of Antioch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Act 15:2); and, agreeably to the decree of the council there, was not circumcised. He was in company with Paul at Ephesus, whence he was sent to Corinth to commence the collection for the Jerusalem saints, and to ascertain the effect of the First Epistle on the Corinthians (2Co 7:6-9; 2Co 8:6; 2Co 12:18), and there showed an unmercenary spirit. He next proceeded to Macedon, where he joined Paul, who had been already eagerly expecting him at Troas (2Co 2:12-13, "Titus my brother," 2Co 7:6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to the Corinthians (2Co 8:16-17, 2Co 8:23). Paul in it calls him "my partner and fellow helper concerning you." His being located in Crete (Tit 1:5) was subsequent to Paul's first imprisonment, and shortly before the second, about A.D. 67, ten years subsequent to the last notice of him in Second Corinthians (2Co 12:18), A.D. 57. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalmatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (2Ti 4:10, written subsequently to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.

Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age.

JFB: Titus (Outline)

• ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16)
• DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY. (Tit 2:1-15)
• WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION. (Tit 3:1-15)

TSK: Titus 2 (Chapter Introduction)

Overview

Tit 2:1, Directions given unto Titus both for his doctrine and life; Tit 2:10, Of the duty of servants, and in general of all Christians.

Poole: Titus 2 (Chapter Introduction)

CHAPTER 2

MHCC: Titus (Book Introduction)

This epistle chiefly contains directions to Titus concerning the elders of the Church, and the manner in which he should give instruction; and the latter part tells him to urge obedience to magistrates, to enforce good works, avoid foolish questions, and shun heresies. The instructions the apostle gave are all plain and simple. The Christian religion was not formed to answer worldly or selfish views, but it is the wisdom of God and the power of God.

MHCC: Titus 2 (Chapter Introduction)

(Tit 2:1-8) The duties which become sound doctrine.

(Tit 2:9, Tit 2:10) Believing servants must be obedient.

(Tit 2:11-15) All is enforced from the holy design of the gospel, which concerns all believers.

Matthew Henry: Titus (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to Titus

This Epistle of Paul to Titus is much of the same nature with those to Timothy; both were converts of Paul, and his companions in labours and sufferings; both were in the office of evangelists, whose work was to water the churches planted by the apostles, and to set in order the things that were wanting in them: they were vice-apostles, as it were, working the work of the Lord, as they did, and mostly under their direction, though not despotic and arbitrary, but with the concurring exercise of their own prudence and judgment, 1Co 16:10, 1Co 16:12. We read much of this Titus, his titles, character, and active usefulness, in many places - he was a Greek, Gal 2:3. Paul called him his son (Tit 1:4), his brother (2Co 2:13), his partner and fellow-helper (2Co 8:23), one that walked in the same spirit and in the same steps with himself. He went up with the apostles to the church at Jerusalem (Gal 2:1), was much conversant at Corinth, for which church he had an earnest care, 2Co 8:16. Paul's second epistle to them, and probably his first also, was sent by his hand, 2Co 8:16-18, 2Co 8:23; 2Co 9:2-4; 2Co 12:18. He was with the apostle at Rome, and thence went into Dalmatia (2Ti 4:10), after which no more occurs of him in the scriptures. So that by them he appears not to have been a fixed bishop; if such he were, and in those times, the church of Corinth, where he most laboured, had the best title to him. In Crete (now called Candia, formerly Hecatompolis, from the hundred cities that were in it), a large island at the mouth of the Aegean Sea, the gospel had got some footing; and here were Paul and Titus in one of their travels, cultivating this plantation; but the apostle of the Gentiles, having on him the care of all the churches, could not himself tarry long at this place. He therefore left Titus some time there, to carry on the work which had been begun, wherein, probably, meeting with more difficulty than ordinary, Paul wrote this epistle to him; and yet perhaps not so much for his own sake as for the people's, that the endeavours of Titus, strengthened with apostolic advice and authority, might be more significant and effectual among them. He was to see all the cities furnished with good pastors, to reject and keep out the unmeet and unworthy, to teach sound doctrine, and instruct all sorts in their duties, to set forth the free grace of God in man's salvation by Christ, and withal to show the necessity of maintaining good works by those who have believed in God and hope for eternal life from him.

Matthew Henry: Titus 2 (Chapter Introduction)

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).

Barclay: Titus (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Titus

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Titus 2 (Chapter Introduction)

The Christian Character (Tit_2:1-10)

(1) The Senior Men (Tit_2:1-2)

(2) The Older Women (Tit_2:3-5)

(3) The Younger Women (Tit_2:3-5 Continued)

(4) The Younger Men (Tit_2:6)

(5) The Christian Teacher (Tit_2:7-8)

(6) The Christian Workman (Tit_2:9-10)

The Moral Power Of The Incarnation (Tit_2:11-14)

The Threefold Task (Tit_2:15)

Constable: Titus (Book Introduction)

Introduction

Historical background

Paul may have visited Crete more than once. It seems unlikely that he would have had time to plant a church in Crete on his way to Rome as a prisoner (Acts 27:7-13, 21). One may have already been in existence then (cf. Acts 2:11). Perhaps Paul returned to Crete following his release from his first Roman imprisonment. In any case, he had been there and had instructed Titus to remain there when he departed (Titus 1:5).

Evidently Paul wrote Titus after he wrote 1 Timothy. Titus 3:12 seems to indicate that his plans were more settled than when he wrote 1 Timothy 3:14.¹

Titus was a Greek Gentile (Gal. 2:3). He had probably become a Christian under the influence of Paul and had become one of the apostle's protégés (Titus 1:4). Titus had been with Paul since the apostle's early ministry. He accompanied Paul and Barnabas on their mission of mercy to the Jerusalem church when Paul was laboring in Antioch of Syria, Titus' home. This happened before Paul's first missionary journey (Gal. 2:1; Acts 11:27-30). Titus was also Paul's special representative to the Corinthian church during Paul's third missionary journey. He carried the "severe letter" from Ephesus (2 Cor. 12:18; cf. 2 Cor. 2:3-4; 7:8-12) and returning to Ephesus through Macedonia met Paul in Macedonia (2 Cor. 7:6-16). He was, in addition, the leader of the group of men Paul sent to the churches in Macedonia and Achaia to pick up the collection for the poor saints in Jerusalem (2 Cor. 8:6, 16, 23).

"Tradition has it that Titus, having become first bishop of Crete, died there in advanced years. His successor, Andreas Cretensis, eulogized him in the following terms: The first foundation-stone of the Cretan church; the pillar of the truth; the stay of the faith; the never silent trumpet of the evangelical message; the exalted echo of Paul's own voice'."²

Paul left Titus in Crete to set the church there in order (Titus 1:5).³ However, he planned to send Artemas or Tychicus to relieve Titus so Titus could join Paul in Nicapolis for the winter (3:12). There were several towns with the name "Nicapolis" in Paul's arena of ministry. This one was probably the one in Illyricum (parts of modern Yugoslavia, Bosnia-Herzegovina, and northern Albania) that lay east of northern Italy across the Adriatic Sea. When Paul wrote 2 Timothy, Titus was with him (2 Tim. 4:10, Dalmatia being another name for Illyricum). Perhaps Paul also wrote this letter from Nicapolis or maybe from Macedonia (1 Tim. 1:3) or some other place. A date between 62 and 66 A.D. seems a safe estimate for the time of its composition. Zenas and Apollos may have delivered this letter to Titus on Crete (Titus 3:13).

The churches on the island of Crete were unorganized, though there appear to have been Christians in many of its cities (1:5). Titus' task of setting the churches in order included dealing with false teachers (1:10-11). The Cretans had a reputation for being idle and somewhat corrupt (1:12). These traits apparently characterized some of the faithful as well as the false teachers (3:14). Part of Titus' task consisted of motivating them to change.

"Nowhere else does Paul more forcefully urge the essential connection between evangelical truth and the purest morality than in this brief letter."⁴

"The dominant theme in Titus, therefore, is good works (1:8, 16; 2:7, 14; 3:1, 8, 14), that is, exemplary Christian behavior and that for the sake of outsiders (2:5, 7, 8, 10, 11; 3:1, 8)."⁵

Message⁶

By way of review, in 1 Timothy we saw that the purpose of the local church is to be the supporting pedestal of God's truth. To fulfill this function each church needs proper organization. In Titus, Paul emphasized the importance of church organization. In 2 Timothy he emphasized the importance of church leadership.

It is significant that this letter deals with a church in a very difficult place, Crete (1:12-13a). It is also noteworthy that in this letter Paul revealed that Christians in this difficult place could adorn the doctrine of God (2:9-10). Even those Christians in the most trying of circumstances in that difficult place (i.e., slaves) can adorn the doctrine of God. To show the true spiritual power of the church God selected the most difficult soil. In this way the Holy Spirit teaches us that the church can fulfill its purpose in the most dark, desolate, difficult places on earth. He can do so even through people whose situations in life are the most trying.

The subject of revelation in the epistle is the true church of Jesus Christ. What Paul said about the church is that it must be orderly. We could write, "Let everything be done decently and in order," (1 Cor. 14:40) over this book.

First, Paul revealed the motive of church order, why the church must be orderly. It must be orderly because people must come to the knowledge of the truth that leads to godliness (1:1; 1 Tim. 3:16). Godliness is the end product of the gospel. The mystery of godliness is what the church supports and displays to the world. The business of the church is to correct and convict those who speak against godliness (1:9). It does this by revealing God's truth. Its business is to counteract the influence of evil people (2:12).

The Cretans were liars (1:12). Christians are to live sensibly (2:12). Cretans were evil beasts. Christians are to live righteously. Cretans were lazy gluttons. Christians are to be godly. Negatively Christians do this by denying ungodliness and worldly lusts (2:12).

Second, Paul revealed the method of church order, how the church can be orderly. It is by the oversight of overseers (1:7). An overseer (elder) is by definition one who sees clearly what is going on. An overseer in the church needs to see three things clearly.

He must see God's truth clearly (1:9). He must know the Word of God.

He must also see the conditions in which the people under his care live. An elder who does not know what is going on in the lives of the Christians in his church cannot exercise oversight (1:9).

He must also see clearly the method of oversight God has prescribed. His duties include enunciating the truth (teaching), applying the truth (exhorting), and urging obedience to the truth (reproving; 2:15).

Third, Paul revealed the might of church order, what the church has that enables it to be orderly (2:11-14). The power of an ordered church lies in two "appearings." The first is the appearing of grace at the first advent. The second is the appearing of glory at the second advent. The revelation of the grace of God in the Cross should motivate the church. The revelation of the glory of God when Christ returns for us at the Rapture should also motivate the church. We gain motivation as we look backward and forward at our Lord's two appearings.

The appeal of Paul in this epistle is that the church be true to Jesus Christ. The church as a whole, individual Christians, and the church overseers each have a responsibility to this end.

First, the responsibility of the church as a whole (all Christians in a local church) is to adorn the doctrine (2:10). Paul commanded this of slaves. If they could do it, all others can. "Adorn" is a translation of the Greek word kosmeo from kosmos meaning order and beauty. The verb also occurs in Matthew 25:7 where it reads "trimmed." When we remove the burned off part of a wick, the flame burns brighter. Just so when we trim a life or a church of sin and encumbrances, it bears a brighter witness to Christ. This process of trimming is what it means to adorn the doctrine. To adorn means to set forth attractively, as a musician does who plays a piece of music beautifully. This is a corporate as well as an individual responsibility.

Second, the responsibility of the individual Christian is to maintain good works (3:8). This does not refer just to charity or philanthropy. It refers to doing truly noble and beautiful works from the best of motives (cf. Eph. 2:10).

Third, the duty of the overseer is to affirm the essentials of the faith confidently (3:8). G. Campbell Morgan wrote, "We do not help men and women to adorn the doctrine when we debate our doubts in their presence."⁷ We should preach our convictions, not our questions.

By way of application this epistle teaches several things.

First, the church will be powerful in the world to the extent that it reveals God's truth. Its influence does not lie primarily in its ability to lobby for political change. Its influence lies mainly in its ability to proclaim and demonstrate God's truth to the world.

Second, it teaches that church leaders must be people who are under the rule of God's truth. We should not select them because of their business experience, social influence, or wealth. It is the spiritual life of a man mastered by the truth of God that qualifies him for church leadership.

Third, this epistle teaches that the power of an overseer is that of God's truth, not that of his office. No real power comes because a person fills an office. Real power comes as a result of a person's example and words. A church's elders should be her most spiritually influential men.

Fourth, Titus teaches that the measure of the success of a church's overseers is the extent to which the church members fulfill their function in the world. The measure of success is not the number of people attending services. It is the number and effectiveness of people proclaiming God's truth in the world by their godly lives and verbal witness. How much ministry are the saints carrying on during the week?

The church then must be orderly so that it can fulfill its function, namely to proclaim God's truth in the world. This is a statement of the message of the book.

Constable: Titus (Outline)

Outline

I. Salutation 1:1-4

II. Instructions for setting the church in order 1:5-3:11

A. The appointment of elders 1:5-9

B. The correction of false teachers 1:10-16

C. The conduct of the saints 2:1-3:11

1. The behavior of various groups in the church 2:1-15

2. The behavior of all in the church 3:1-11

III. Conclusion 3:12-15

Constable: Titus

Titus

Bibliography

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_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

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Copyright 2003 by Thomas L. Constable

Haydock: Titus (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TITUS.

INTRODUCTION.

The design of this epistle is much the same as in the two former to Timothy. He had made this his beloved son Titus, chief bishop of Crete; in which island were formerly a hundred cities, on which account it was called Hecatompolis. It is now called Candy. We have a commentary of St. Jerome on this epistle, tom. iv, p. 409. E. B. (Witham) --- Titus was an uncircumcised Gentile: we know not on what occasion he attached himself to St. Paul. It is however certain that he was a great utility to St. Paul in the government of the Church. --- St. Paul having preached the faith in the island of Crete, left his beloved Titus there to finish the work which he had begun. Afterwards the apostle, on a journey to Nicopolis, a city of Macedonia, wrote this epistle to Titus; in which he directs him to ordain bishops and priests for the different cities, shewing him the principal qualities necessary for the bishop, also gives him particular advice for his own conduct to his flock, exhorting him to hold to strictness of discipline, but seasoned with lenity. It was written about thirty-three years after our Lord's ascension. (Challoner)

====================

Gill: Titus (Book Introduction)

INTRODUCTION TO TITUS

Titus, to whom this epistle is inscribed, was a Greek, an uncircumcised Gentile, and so remained; nor did the apostle circumcise him, as he did Timothy, when he became his companion; nor did the apostles at Jerusalem oblige him to be circumcised, when Paul took him with Barnabas along with him thither, Gal 2:1. He was a man of great grace, and large gifts, and very dear to the apostle: he calls him his brother, his partner, and fellow helper, and says he walked in the same spirit, and in the same steps, 2Co 2:13. He was employed by the apostle much, and sent into various parts, on different occasions: he sent him to Corinth, to finish there the collection for the poor saints at Jerusalem, 2Co 8:6 and to Dalmatia, to know the state of the saints there, and to confirm them in the faith, 2Ti 4:10. As he was a Greek, so his name is a Greek name, yet used among the Romans, as Titus Vespasian, and others ^a; and among the Jews, so we read of R. Chijah bar ojyj, "Titas" ^b, and of R. Judah ben Titas ^c: when and where this epistle was written, is not very easy to determine; some think it was written between the first and second time the apostle was in bonds at Rome; and certain it is, that he was not in bonds when he wrote it, for he desires Titus to meet him at Nicopolis, Tit 3:19 from whence some have supposed it to be written, as the subscription shows; but others think it was wrote much earlier, and when the apostle was at Ephesus, towards the close of his three years stay there, before he went into Macedonia; but it seems rather that it was written when he returned from Macedonia into Greece: he left Titus at Crete, and staying in Greece three months, he intended to have sailed to Syria, but was prevented by the Jews lying in wait for him, upon which he steered his course to Macedonia again; and as he was going there, or when there, writes this letter to Titus, to come to him at Nicopolis. The occasion of it was partly the judaizing preachers, and false teachers, that got into that island, and were corrupting the principles of the people; and partly the unbecoming conversation and practices of some professors of religion: and whereas the apostle had left Titus in Crete, to finish what he had begun, and to put the churches in order, and see that they had proper officers, particularly pastors over them, that they might be taken care of, both with respect to doctrine and practice; the design of this epistle is to lay before Titus the several qualifications of a pastor, which might be instruction to him, and to the churches, in the choice and ordination of them; and to stir him up to zeal and diligence in refuting false teachers, and dealing with heretics; and to put him upon exhorting the saints to the discharge of their duty, in every branch of it, from the best principles, by arguments taken from the grace of God, and the doctrines of it. This epistle is supposed to be written about the year 55.

Gill: Titus 2 (Chapter Introduction)

INTRODUCTION TO TITUS 2

In this chapter the apostle exhorts Timothy to the discharge of his office with respect to all sorts of persons, of every age, sex; and condition, he was concerned with, giving reasons for it, taken from the nature of the Gospel of Christ: he exhorts him in general to insist in his public ministry on those things, which were agreeable to sound doctrine, Tit 2:1 and particularly what became aged men and aged women, and young men and young women, Tit 2:2 in all which, both with respect to doctrine and practice, he desires him to be a pattern to them, that so even his very adversaries may be ashamed, having nothing evil to say of him, Tit 2:7. And next he charges him to exhort servants, to obey their masters, and seek to please them, and not contradict them, and to be faithful to them; that so the doctrine of God their Saviour, professed by them, might be adorned in all things, Tit 2:9. And the reasons why the apostle would have duty urged on persons of every age, sex, and state, are taken from the nature of the Gospel being a doctrine of grace and salvation, which was preached to all sorts of persons, Tit 2:11, and from the efficacy of it, in teaching men to deny sin, and live a holy life and conversation, Tit 2:12 and from an expectation of eternal glory and happiness at the appearance of Christ, which the Gospel encourages to, Tit 2:13; and from the end of Christ's giving himself for his people, and redeeming them from sin, the sum and substance of the Gospel, which was, that they might be purified, and be zealous of good works, Tit 2:14 and these exhortations were to be delivered by Titus with authority, and in such a manner, that he might not be despised, Tit 2:15.

College: Titus (Book Introduction)

INTRODUCTION

PLACE OF ORIGIN AND DATE

At the time of writing Titus, Paul was in or on his way to Nicopolis where he planned to spend the winter (3:12). Titus had been left at Crete to complete the work which he and Paul had begun (1:5). The only other reference to Crete in the New Testament occurs when Paul spent time at the harbor of Fair Havens (Acts 27:8). Because of the brevity of that stay, it is unlikely that Paul engaged in evangelistic work at that time. While it is possible that Paul completed evangelistic work in Crete during some of the gaps in Acts (cf. the details in 2 Cor 11:23-29 which are not narrated in Acts), it seems probable that Titus - like 1 Timothy - occurred after Paul's release from the "house arrest" of Acts 28:30 but before the later arrest assumed by 2 Timothy.

While Robinson argues for a date of A.D. 57 for Titus with Paul writing the work on his way to Jerusalem, thus finding a place for the book within the chronology of Acts, few scholars find this suggestion plausible. Those who hold that Titus is pseudonymous date the book in the second century (see on The Place of Origin and Date of 1 Timothy). Those who hold to Pauline authorship date the book before 2 Timothy and in the same time period as 1 Timothy, the mid 60s.

DESTINATION AND AUDIENCE

In contrast to the work at Ephesus where Timothy was working with an established church, Titus' task was to grow a church in a climate that was less than desirable. Timothy's task was to maintain a healthy eldership, but Titus was called upon to appoint elders for a young church.

Titus himself is not mentioned in the book of Acts. He was a Gentile and became Paul's test case for circumcision, securing for Gentiles a gospel separate from the law (Gal 2:1, 3). In all likelihood he was one of Paul's converts (Titus 1:4). He was probably a co-worker with Paul from the early years of Paul's ministry and, as such, was trusted with some very difficult situations (2 Cor 2:3-4, 13; 7:6-16; 8:16-24). After Titus and Paul had evangelized the island of Crete, Titus had been left to set things in order in the churches. He was soon to be replaced by Artemas and to join Paul in Nicopolis (Titus 3:12).

As Titus ministered to the church in Crete, he confronted hostile environs. This small island in the Mediterranean Sea was, at best, an outpost. Its inhabitants were known for their lying, gluttony, and laziness (Titus 1:12, 13).

THE CONTRIBUTION OF TITUS

Titus is very much like 1 Timothy. Only two passages (2:11-14; 3:3-7) have no corresponding material in 1 Timothy. Fee has noted that "Titus has often been viewed as a miniature 1 Timothy and, except for 2:11-14 and 3:3-7, has been treated with benign neglect." There are, however, some striking differences between Titus and 1 Timothy. First the church at Crete had only recently been established while the church at Ephesus had been in existence for some time. As Fee has noted, even the lack of urgency in terms of Paul's instructions to the young evangelist and in terms of the false teachers may indicate that he is preparing the evangelist and the church for what they may face rather than what they are already facing.

The dominant theme in Titus is good works (1:8, 16; 2:7, 14; 3:1, 8, 14). These good works will provide this young church and its minister with a means of affecting outsiders (2:5, 7, 8, 10, 11; 3:1, 8).

-College Press New Testament Commentary: with the NIV

College: Titus (Outline)

OUTLINE

I. SALUTATION - 1:1-4

II. APPOINTING ELDERS - 1:5-16

A. Qualification of Elders - 1:5-9

B. Elders' Duty to False Teachers - 1:10-16

III. INSTRUCTIONS FOR VARIOUS GROUPS - 2:1-15

A. Behavior and Sound Doctrine - 2:1

B. Instructions for Older Men - 2:2

C. Instructions for Older Women - 2:3

D. Instructions for Younger Women - 2:4-5

E. Instructions for Younger Men - 2:6-8

F. Instructions for Slaves - 2:9-10

G. The Theological Basis for the Christian Life - 2:11-15

IV. STANDARDS FOR CHRISTIAN BEHAVIOR - 3:1-11

A. Respect for Government Authorities - 3:1

B. Respect for All - 3:2

C. The Theological Basis for Living with Non-Christians - 3:3-8

D. Final Warnings Concerning False Teachers and the Divisive - 3:9-11

V. PERSONAL DIRECTIONS AND CLOSING SALUTATIONS - 3:12-15

-College Press New Testament Commentary: with the NIV