Text -- Titus 2:12 (NET)

2:12 It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Commentary -- Word/Phrase Notes (per phrase)

Vincent: Tit 2:12

Teaching ( παιδεύουσα )

Better, instructing or training . The saving economy of God is educative. Comp. Heb 12:4-11, and see on 1Ti 1:20.

Vincent: Tit 2:12

Ungodliness ( ἀσέβειαν )

In Pastorals only here and 2Ti 2:16. The contrary of εὐσέβεια , for which see on 1Ti 2:2.

Vincent: Tit 2:12

Worldly lusts ( κοσμικὰς ἐπιθυμίας )

The phrase N.T.o . Κοσμικὸς worldly , only here and Heb 9:1. On the ethical sense in κόσμος the world , see on Act 17:24, and see on Joh 1:9.

Wesley: Tit 2:12

All who do not reject it. That, having renounced ungodliness - Whatever is contrary to the fear and love of God.

Wesley: Tit 2:12

Which are opposite to sobriety and righteousness.

Wesley: Tit 2:12

In all purity and holiness. Sobriety, in the scripture sense, is rather the whole temper of a man, than a single virtue in him. It comprehends all that is opposite to the drowsiness of sin, the folly of ignorance, the unholiness of disorderly passions. Sobriety is no less than all the powers of the soul being consistently and constantly awake, duly governed by heavenly prudence, and entirely conformable to holy affections.

Wesley: Tit 2:12

Doing to all as we would they should do to us.

Wesley: Tit 2:12

As those who are consecrated to God both in heart and life.

JFB: Tit 2:12

Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (1Co 11:32; Heb 12:6-7). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (Tit 1:12, Tit 1:16; 1Co 1:20; 1Co 3:18-19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God.

JFB: Tit 2:12

Greek, "in order that"; the end of the "disciplining" is "in order that . . . we may live soberly," &c. This point is lost by the translation, "teaching us."

JFB: Tit 2:12

(Luk 9:23). The Greek aorist expresses "denying once for all." We deny "worldly lusts" when we withhold our consent from them, when we refuse the delight which they suggest, and the act to which they solicit us, nay, tear them up by the roots out of our soul and mind [ST. BERNARD, Sermon 11].

JFB: Tit 2:12

The Greek article expresses, "the lusts of the world," "all worldly lusts" [ALFORD], (Gal 5:16; Eph 2:3; 1Jo 2:15-17; 1Jo 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end.

JFB: Tit 2:12

The positive side of the Christian character; as "denying . . . lusts" was the negative. "Soberly," that is, with self-restraint, in relation to one's self: "righteously" or justly, in relation to our neighbor; "godly" or piously, in relation to God (not merely amiably and justly, but something higher, godly, with love and reverence toward God). These three comprise our "disciplining" in faith and love, from which he passes to hope (Tit 2:13).

Clarke: Tit 2:12

Teaching us, that, denying, etc. - Παιδευουσα· Instructing us as children are instructed. Christ is the great teacher; and men, in order to learn, must become his disciples - must put themselves under his tuition, and learn of him

Clarke: Tit 2:12

Denying ungodliness - Ασεβειαν· All things contrary to God; whatever would lead us to doubt his being, deny any of his essential attributes; his providence or government of the world, and his influence on the souls of men. Every thing, also, which is opposed to his true worship; theoretical and practical atheism, deism, and irreligion in general

Clarke: Tit 2:12

Worldly lusts - Such desires, affections, and appetites, as men are governed by who have their portion in this life, and live without God in the world. Gluttony, drunkenness, lasciviousness, anger, malice, and revenge; together with the immoderate love of riches, power, and fame

Clarke: Tit 2:12

We should live soberly - Having every temper, appetite, and desire, under the government of reason, and reason itself under the government of the Spirit of God

Clarke: Tit 2:12

Righteously - Rendering to every man his due, injuring no person in his body, mind, reputation, or property; doing unto all as we would they should do to us; and filling up the duties of the particular stations in which it has pleased God to fix us, committing no sin, omitting no duty

Clarke: Tit 2:12

And godly - Ευσεβως . Just the reverse of what is implied in ungodliness. See above

Clarke: Tit 2:12

In this present world - Not supposing that any thing will be purified in the world to come that is not cleansed in this. The three words above evidently include our duty to God, to our neighbor, and to ourselves

1.    We are to live soberly in respect to ourselves

2.    Righteously in respect to our neighbor. An

3.    Godly, or piously, in respect to our Maker.

Calvin: Tit 2:12

12.Teaching us that, denying, ungodliness He now lays down the rule for regulating our life well, and how we ought to begin, namely, with renouncing our former life, of which he enumerates two parts, “ungodliness and worldly desires.” Under ungodliness, I include not only superstitions, in which they had gone astray, but irreligious contempt of God, such as reigns in men, till they have been enlightened in the knowledge of the truth. Although they have some profession of religion, yet they never fear and reverence God sincerely and honestly, but, on the contrary, have consciences that are useless, so that nothing is further from their thoughts than that they ought to serve God. ²⁵⁰

By worldly desires ²⁵¹ he means all the affections of the flesh; because we look at nothing but the world, till the Lord has drawn us to himself. Meditation on the heavenly life begins with regeneration. Before we have been regenerated, our desires lean towards the world, and rest on the world.

That we may live temperately, and righteously, and piously As he formerly mentioned those three, when he wished to give a comprehensive summary of Christian life, so he now makes it to consist of those three, “piety, righteousness, and temperance.” “Piety” is religion towards God. “Righteousness” has place among men. He who is endowed with both of these lacks nothing for perfect virtue; and, indeed, in the law of God there is absolute perfection, to which nothing whatever can be added. But as the exercises of godliness may be regarded as appendages to the first table, so “temperance,” which Paul mentions in this passage, aims at nothing else than keeping the law, and, as I said before about patience, ²⁵² is added to the former as a seasoning. Nor does the Apostle contradict himself, when at one time he describes patience, and at another time temperance, as the perfection of a holy life; for they are not distinct virtues, sinceσωφροσύνη (here translated temperance) includes patience under it.

He adds, in this world, ²⁵³ because the Lord has appointed the present life for the trial of our faith. Although the fruit of good actions is not yet visible, yet the hope should be sufficient for stimulating us to doing well; and this is what he immediately adds, —

Defender: Tit 2:12

This is a capsule summary of the Christian life. Once having received the grace of God in salvation (Tit 2:11), we should live godly and righteous lives in this present world (Tit 2:12), waiting expectantly for the return of Christ (Tit 2:13). Note that we are to be looking for Him, not for the Antichrist or a world government or any other sign. His coming is always imminent, with nothing else required to precede it."

TSK: Tit 2:12

Teaching : Mat 28:20; Joh 6:25; 1Th 4:9; Heb 8:11; 1Jo 2:27

denying : Isa 55:6, Isa 55:7; Eze 18:30,Eze 18:31, Eze 33:14, Eze 33:15; Mat 3:8-10, Mat 16:24; Luk 1:75; Rom 6:4-6, Rom 6:12, Rom 6:19, Rom 8:13, Rom 13:12, Rom 13:13; 1Co 6:9-11; 2Co 7:1; Gal 5:24; Eph 1:4, Eph 4:22-25; Col 1:22, Col 3:5-9; 1Th 4:7; Jam 4:8-10; 1Pe 2:11, 1Pe 2:12, 1Pe 4:2-5; 2Pe 1:4, 2Pe 2:20-22; 1Jo 2:15-17; Jud 1:18

live : Psa 105:45; Eze 36:27; Mat 5:19, Mat 5:20; Luk 1:6, Luk 1:75, Luk 3:9-13; Act 24:16, Act 24:25; Rom 6:19; 1Ti 4:12; 1Pe 1:14-18; 2Pe 1:5-8, 2Pe 3:11; 1Jo 2:6; Rev 14:12

soberly : Tit 2:4

godly : Psa 4:3; 2Co 1:12; 2Pe 2:9

this : Joh 14:30, Joh 17:14, Joh 17:15; Rom 12:2; Gal 1:4; Eph 2:2; 2Ti 4:10; 1Jo 5:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Tit 2:12

Teaching us - That is, the "grace of God"so teaches us; or that system of religion which is a manifestation of the grace of God, inculcates the great and important duties which Paul proceeds to state.

That denying ungodliness and worldly lusts - "That by denying ourselves of these, or refusing to practice them, we should lead a holy life."The word ungodliness here means all that would be included under the word impiety; that is, all failure in the performance of our proper duties towards God; see the notes at Rom 1:18. The phrase "worldly lusts"refers to all improper desires pertaining to this life - the desire of wealth, pleasure, honor, sensual indulgence. It refers to such passions as the people of this world are prone to, and would include all those things which cannot be indulged in with a proper reference to the world to come. The gross passions would be of course included, and all those more refined pleasures also which constitute the characteristic and special enjoyments of those who do not live unto God.

We should live soberly - See the word "soberly"( σωφρόνως sōphronōs ) explained in the notes at Tit 2:2, Tit 2:4. It means that we should exercise a due restraint on our passions and propensities.

Righteously - Justly - δικαίως dikaiōs . This refers to the proper performance of our duties to our fellow-men; and it means that religion teaches us to perform those duties with fidelity, according to all our relations in life; to all our promises and contracts; to our fellow-citizens and neighbors; to the poor, and needy, and ignorant, and oppressed; and to all those who are providentially placed in our way who need our kind offices. Justice to them would lead us to act as we would wish that they would towards us.

And godly - Piously; that is, in the faithful performance of our duties to God. We have here, then, an epitome of all that religion requires:

(1)\caps1     o\caps0 ur duty to ourselves - included in the word "soberly"and requiring a suitable control over our evil propensities and passions;

(2)\caps1     o\caps0 ur duty to our fellow-men in all the relations we sustain in life; and,

(3)\caps1     o\caps0 ur duty to God - evinced in what will be properly regarded as a pious life.

He that does these things, meets all the responsibilites of his condition and relations; and the Christian system, requiring the faithful performance of these duties, shows how admirably it is adapted to man.

In this present world - That is, as long as we shall continue in it. These are the duties which we owe in the present life.

Poole: Tit 2:12

Teaching us that, denying ungodliness all atheism or false religion, living without regard to any Divine Being, or according to our own erroneous and superstitious conceits and opinions of him.

And worldly lusts and such inclinations, and unlawful desires, and lustings after secular things, as are commonly found in men of the world.

We should live soberly we should live, with respect to ourselves, in a just government of our affections and passions.

Righteously and with respect to others, giving to every one their due.

And godly and with respect to God, piously discharging the duties and paying the homage we owe unto him.

In this present world so long as we live in this world, where we have temptations to the contrary.

PBC: Tit 2:12

See PB: Ps 77:1

Haydock: Tit 2:12

We should live soberly, [4] justly, and piously. St. Jerome puts (as in other places for the same Greek word) chastely, justly, and piously. The words comprehend man's duty to himself, to his neighbour, and towards God. (Witham)

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[BIBLIOGRAPHY]

Sobrie, juste, et pie. St. Jerome in his commentary, caste juste, et pie. So he generally translates Greek: sophron, sophronos, &c.

Gill: Tit 2:12

Teaching us,.... Not all men, to whom the Gospel appears in its outward ministry; for there are many who externally receive the Gospel, and profess it, who are never influentially taught by it to deny sin, or love holiness of life; they profess in words to know it, but in works deny it; they have a form of godliness, but deny its power: but the persons effectually taught by the Gospel are the "us", to whom it was come, not in word only, but in power; and so taught them, not only doctrinally, but with efficacy, both negative and positive holiness, as follows:

that denying ungodliness and worldly lusts; all impiety, or sin more immediately against God; or which is a violation of the first table of the law, as idolatry, will worship, superstition, perjury, and the like; and all sinful lusts, as the lust of the flesh, the lust of the eye, and the pride of life; which fill the world, and are reigning lusts in it, and which are common to the men of the world; and they are under the power of: to "deny" these, is to abhor and detest them, and to abstain from them, and have nothing to do with them: and this lesson of self-denial, or of the denial of sinful self, the Gospel teaches, and urges upon the most powerful motives and arguments; and when attended by the Spirit of God, does it effectually: so that

we should live soberly, righteously, and godly in this present world; not, only "temperately", but wisely and prudently, as children of the light, on whom, and into whom the Gospel has shined; and "righteously" among men, giving to every man his due, and dealing with all according to the rules of equity and justice; as being made new men, created unto righteousness and true holiness; and as being dead to sin, through the death of Christ, and so living unto righteousness, or in a righteous manner; and as being justified by the righteousness of Christ, revealed in the Gospel: and "godly"; in a godly manner, according to the Word of God, and agreeably to the will of God; and in all godly exercises, both public and private, and to the glory of God: and that as long as

in this present world: which lies in wickedness, and in which there are so many strong temptations to a contrary way of living. The Gospel then is no licentious doctrine; it is according to godliness, and teaches and promotes it; it is an holy faith, yea, a most holy faith; wherefore it is a vile slander to charge it with leading to looseness of life and conversation.

Commentary -- Verse Notes / Footnotes

NET Notes: Tit 2:12

¹ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

² tn Grk “ungodliness.”

Geneva Bible: Tit 2:12

Teaching us that, denying ungodliness and ^{( d )} worldly lusts, we should live soberly, righteously, and godly, in this present world;

^{( d )} Lusts of the flesh, which belong to the present state of this life and world.

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 2:12

Teaching us that, denying ungodliness

Maclaren: Tit 2:11-12

The School Of Grace

The grace of God that bringeth salvation hath appeared to all men, teaching'--Titus 2:11-12.

THE Apostle has been giving fatherly admonitions as to very elementary pieces of morality, addressed to both sexes, and to all ages. He winds up with inculcating on Christian slaves some obvious duties, such as obedience and honesty. In my text he bases all these on what was to him the motive and the power for all sorts of righteous living--viz., the fact of Christ's mission. The for' with which my text begins carries with it the whole relation between Christian thinking and Christian action, and shows us that the loftiest truths are then most honoured when they are brought to bear on the lowliest duties. Slaves are not to pilfer nor wrangle, for the grace that brings salvation hath appeared to all men, teaching.'

Now there are two remarks that I must make of an expository kind in order to come to the understanding of the words before us. One is that the collocation in our Authorised Version, hath appeared to all men,' is not what Paul means, but these last words, to all men,' should be connected with the previous ones, that bringeth salvation.' It is not part of his purpose to declare, what was not in fact true then, and is not true now, that the grace of God has appeared to all men, but it was part of his purpose to declare that that grace brings salvation to all men, howsoever the present range of its manifestation may historically be contracted. The other remark that I would make is that teaching' is by no means a sufficiently comprehensive expression to cover the Apostle's thought, for the word which he employs, whilst it does mean the communication of instruction, carries with it inseparably the other ideas of correcting faults and of chastisement. It is the same which is used in the well-known words, Whom the Lord loveth He chasteneth.' So that what the Apostle says here is that the grace of God has appeared, bringing salvation to all men, schooling, or training, or disciplining.

I. Let Us, Then, First Look At The Appearance Of The Grace.

Now that word grace' played a much larger part in the thoughts of our fathers than it does in ours: and I am not sure that many things are more needed by the ordinary Christian of this generation than that he should rediscover the amplitude and the majesty of that old-fashioned and unfashionable word. For what does grace' mean? It means a self-originated love. Grace is love that has no motive but itself. Grace is a self-motived love that is in full energetic exercise. Grace is a self-motived, ever-acting love that delights to impart. Grace is a self-motived, ever-acting, communicating love which bends in tenderness over and floods with gifts those that stand far beneath itself. Grace is a self-motived, ever-acting, communicating, and stooping love which brings in its hands the gift of forgiveness, and deals with those on whom it lavishes this tenderness, not according to their merits, but according to the pulsations of its own heart. And thus grace is the shorthand word for the self-motived, ever-acting, communicating, stooping, and pardoning mercy which has its very home and throne in the heart of God Himself. It is this galaxy of stars blended into one diffused light, and yet capable of being resolved into so many suns, which the Apostle here says hath appeared.' He uses a most significant and picturesque word, for it is the expression which is proper to describe the raying out in the heavens of its great lights, and in the only place in Scripture in which it is applied to physical things is in reference to the sun and stars which, clouded by tempest, for many days did not appear,' nor could beam their sweet light on the darkened earth. In all other cases where the word is employed it has a definite and plain meaning. It always refers to the coming of Jesus Christ, either his first coming in the Incarnation, or his second coming to Judgment. That manifestation is the raying out, as it were, of a sun, which has been obscured by the mists of sin, rising from the undrained swamps of our own hearts, and it pours itself down upon the mists; and thins them away until its radiant light is spread over all the glittering and rejoicing earth.

So the Apostle has a definite meaning, and points to a definite historical fact, when he declares that, in the Person and life of Jesus Christ, the Incarnate Son of God, all this self-originated, active, communicating stooping, pardoning love finds its highest manifestation. The fire-mist, if I might so say, which was diffused through a chaotic universe, is gathered together into a sun, and it blazes down upon the world.

Now, of course, that conception of the life of Jesus Christ as the appearance of the grace of God rests upon the other belief that Jesus Christ has a special and unique relation to the God whose love He manifests. And this is the point of view from which the approaching Christmas festival has to be regarded by Christian people. Unless we can say, the Word was made flesh, and dwelt among us,' we cannot go on to say, We beheld his glory as of the only begotten of the Father, full of grace and truth.' Christmas celebrates not merely the birth of a man: but the Incarnation of a God. The grace that bringeth salvation to all men hath appeared.' Ay, there is the great peculiarity, there are the power and the blessedness of Christianity in its teaching, that now we no longer need" to grope after God, searching painfully for traces of His footsteps in the maze of the world's history, or consulting the ambiguous oracles of nature, or looking for Him in the intuitions of our own hearts, our hopes and fears, but that we can turn to historical facts and say, Lo! this is our God. We have waited for Him, and He will save us.' The day of peradventures is past, when we listen to his Verily! verily! I say unto you, he that hath seen Me hath seen the Father.'

And so the Word Was flesh, and wroughtWith human hands the creed of creeds;In loveliness of perfect deeds,Higher than all poetic thought.'The grace of God hath appeared.'

II. Note The Gift Of The Grace.

It bringeth salvation to all men.' Now I suppose one reason which recommended what I have already designated as an erroneous connection of words in our Authorised Version is the difficulty of believing in the face of facts that Christ, in His character of the embodied grace of God, did bring salvation to all men. But the explanation of the seeming difficulty is not to be found in twisting the words out of their proper order, but in understanding the words in the order in which they occur. For when the Apostle says that this grace brings salvation unto all, he does not say that all receive the salvation which is brought to them. There is a whole world of difference between the two expressions. And the word that he employs --for it is one word in the original which is rendered in our Version by the three that bringeth salvation'-does not describe an actuality, but a potentiality and a possibility. The aim and purpose, not the realised effect, is what is pointed out in this great word of our text.

For there is a condition necessary from the very nature of the case. If God could save all men, be sure that He would do it; the love that thus takes its rise in the councils of Eternity, and flows on for ever through the waste and barren ages of human history, and is ever waiting to bestow' itself, in its tenderness and in its liberality upon all men, is not made less universal, but it is conditioned by the nature of the gift that it brings. Salvation cannot be flung broadcast and indiscriminately upon all men of all sorts, whatever their relation to God. If it could, be sure that, it would be. But just because it is a deep and inward thing, affecting men's moral and religious state, and not only their position in regard to some future hell, it cannot be given thus broadcast, it must be sown in the fitting places. The one thing that is requisite, and it is indispensably requisite, is that I shall trust Him who brings salvation, and, trusting Him, shall take it out of His hand. If the medicine stands on the shelf, in the bottle with the stopper in, the sick man will not be cured. That is not the fault of the medicine; it is a panacea, but no remedy can work where it is not applied. This great ocean of the divine love goes, as it were, feeling along the black cliffs that front it, for some cranny into which it may pour itself, but the obstinate rock can fling it all back in impotent spray. Though the whole Atlantic surges against the cliff, it is dry an inch inwards. Thus the universality of the gift, the universal potency of the gift, is not in the slightest degree affected by the fact that, where it is not taken, its benefits are not realised. Have you shut your hearts to it, or have you opened them?

Paul recognised that this grace of God came with a gift that was meant for everybody, mainly because he knew that it had come with a gift that had done what it aimed at for him. Like every true Christian man, he felt, as you and I ought to feel, that if it were able to save me it is able to save anybody, and that if it can cast out my faults and sins, though I may not have fallen into gross sins, or what the world calls crimes, there is no man whose iniquities will foil it. Of whom I am chief' is not an exaggeration, but it is the verdict of an honest conscience that knows the inside of one man, at all events, and knows how much of his surface innocence is deceptive, and how much of it is due not to himself, but to circumstances.

The arms of love that compassed meWould all mankind embrace.'

You know, some of you, that He has cleansed you. You know that He would have cleansed you more completely if you had let Him; and, knowing that, can you doubt that He would cleanse everybody?

The universality of the gift is manifest in the fact that it addresses itself only to needs which belong to every man, for the deepest of all needs is the need that our relations to God shall be set right, and that we shall be delivered from the bondage and the tyranny of our sins.

And that universal potentiality and universal aim are still further written in unmistakable characters upon the mission and work of Jesus Christ, inasmuch as it requires only, as its condition, that which all men can render. For if it had been meant for sections it would have called for qualifications which only classes can possess. If our understanding had been the organ for receiving the truth, it would have been a gospel for the wise men of the world, and the wayfaring man, the fool, would have been shut out. But now there is but the one condition of trust in the one omnipotent grace, and since all men, if they would, could put forth a believing hand, the very condition, instead of being a limitation, is a demonstration of the universality of the gift.

We have to look out over all the world, the outcasts, the slum-dwellers, the barbarian races, and as the main thought about them, to cherish the undying assurance that not one of them but is capable of being lifted by the grace of God from the depths into which they have fallen. That is not the way in which people look at' the dangerous classes' of civilisation and at the savage races outside its pale. Some of us are looking now at the latter mainly as beasts of burden, and hoping to exploit their muscles in the search after wealth and glory. Jesus Christ looks at them, and you and I ought to look at them, as possible candidates for the elevating influences of His grace. There is no metal so hard but, cast into that furnace of love, it will melt and flow. There is no reed so broken and trampled into the mud but that His gracious hands, with His deft and loving gentleness of touch, can bind it up and make it whole, and make it blossom. And there is no foulness so black but that this detergent can wash it white. There is no man on the face of the earth, nor ever has been, so brutalised but that, by the grace of God, he may be deified, made partaker of a divine nature.' Grace brings salvation to all men.'

III. Lastly, Let Me Point You To The Discipline Of The Grace.

As I have already said, teaching' here implies not only the communication of instruction, either outwardly or inwardly, but also a disciplinary process of correction that includes necessarily chastisement. Jesus Christ comes to us, and brings the external means of communicating instruction in the record of His life in this book. And He comes to us, also doing what no other teacher can do, for He passes into our spirits, and communicates not only instruction but the Spirit which teaches them in whom it abides, and guides them with gentle illumination into all truth' concerning God, Christ, and themselves, which it is needful for them to know.

Nor does His work stop there, for He corrects and rebukes.

Nor does His work stop there, for as He Himself has said, As many as I love, I rebuke and chasten.' He comes' with a rod' sometimes, but always in the spirit of meekness.' He uses not only inward but also out ward chastisements. The knife mercilessly cuts away the tender, pliant tendrils of the vine, and the sap bleeds out at the wound, but the life does not; and the result of the pruning is larger and mellower clusters, ruddy in the sunlight and full of generous juice. So be sure of two things, dear friends, that it is grace which chastens, that the knife is held by a loving hand, and that the purpose of our outward sorrows, as well as of our inward discipline, is that we may be partakers of His holiness.' That grace is not like some unskillful surgeon, who cuts so deep that, in the effort to remove the rumour, he kills the sufferer; but His surgery knows to a hairsbreadth where to stop, and when the incision has served its purpose.

The grace of God hath appeared disciplining.' Disciplining? What for? Is the discipline to be sedulously carried on for threescore years and ten, and there an end? If we will only think of life as Christ's school, we shall understand it better than from any other point of view; and be certain that all these capacities, which are imparted and unfolded and trained by us, exercised here, will find a better field beyond. Jesus Christ, the embodied Grace, has appeared to us. He prays us with much entreaty to receive His gift. If we will enroll ourselves in His school, and learn His lessons, and accept His corrections, and submit to His chastisements as tokens of His love and of His desire that we shall bear better fruit, then, as schoolboys say, we shall' get our remove' when we are ready for it, and go up into the top form. And there not only Grace but Glory will be our teacher, and we shall learn from the Glory more than ever on earth we learned from the Grace.

Maclaren: Tit 2:12

The Purpose Of Grace

That, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.'--Titus 2:12.

To appreciate the full force of these words, we must observe that they are the Apostle's statement of the ultimate design of the revelation of God in Jesus Christ, and of all the wonderful powers and gifts which Christ brought with Him. In our text, the end for which that grace has appeared and exercises its corrective discipline is defined. It comes' in order that, denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly.'

Now, remember that Paul thought that the life and the death of Jesus Christ were the most stupendous of miracles, nothing less than the entrance of divinity in a human form into the limitations of our lives, and His participation in the darkness of our deaths. Remember that he believed that Jesus Christ's coming had led to a continual gift of an actual divine life to men who trusted Him; then you will see the grandeur and significance of the words of my text. What has this divine miracle of mercy been for? Nothing but this, to help men here to-day to live good lives. If there were no future at all, says Paul, the expenditure of the divine love is amply vindicated. The sun does not disdain to shine in order to ripen the vegetables in the humble cottage garden, and the love of God did not conceive that it had too small an object to warrant all that lavish gift which is in Christ, in helping us to live as becomes us. How dear we must be to God, and how infinitely important in His eyes must conduct and character be if such an abundance and variety of divine influences were set in motion to produce such an effect! Now, the first thing that strikes me about these words is the fair picture that they draw of what every life should be; and next, the hard conditions which they impose upon men who would live so; and then, what God has given us to make such lives possible. So I ask you to look at these three points.

I. The Fair Picture Of What Our Lives Should Be.

Paul is saying nothing more than conscience, reason, the instincts of men everywhere endorse. His requirements in the rough division of virtues which he adopts, not for scientific accuracy but for practical force, are really said Amen!' to by every honest conscience. Soberly, righteously, godly '--that is what everybody, if he will be fair with himself, feels to be the sort of life he ought to live. Let me just touch upon these three things very briefly. They may be said, roughly, though not very accurately, perhaps, to cover the ground of a man's duties to himself, to his neighbours, and to God.

Soberly'--that is what you owe to your own nature. Righteously '--that is what you owe to people round you. Godly'--that is what you owe to Him. I need not explain, I suppose, that the word soberly' has by no means the narrow signification which the besetting vice of England has given to it now--viz., abstinence from, or a very restrained use of, intoxicating liquors, nor even the wider one of a curbing of the desires of sense. But the meaning may be better represented by self-control than by any other rendering. Now if there were no man in the world but myself, and if I had no thought or knowledge of God, and if there were no other standard to which I ought to conform, I should have, in my own nature, with its crowd of desires, tastes, inclinations, and faculties, plain indication that self-government was essential. For human nature is not constituted on the plan of a democracy or an ochlocracy--a mob rule--but there is a clear hierarchy and order of predominance in it; and, as plainly as a ship is made to need a rudder, so plainly on your make is there stamped the necessity for rigid self-control.

For we all carry with us desires, inclinations, appetites--some of them directly connected with our physical frame, and some of them a little more refined --which are mere blind inclinations to a given specific good, and will be stirred up, apart altogether from the question of whether it is expedient or right to gratify them. To a hungry man the odour of food is equally enticing, whether the food belongs to himself or his neighbour; and if he had to steal for it, it would still tempt him. Because, then, we are to a large extent made up of blind desires which take no account of anything except their appropriate food, the commandment comes from the deepest recesses of each nature, as well as from the great throne in the heavens -- Live soberly.' The engines will work on all the same, though the bows of the ship be turned to the rocks, and driving straight on the reef. It is the engineer's business to start them and keep them going; it is their business to turn the screw; it is somebody else's business to look after the navigation. We have our humours under lock and key' in order that we may control them. And if we do not, we shall go all to rack and ruin. So, live soberly,' says Paul.

The next requirement is, righteously.' Now, I said that that might, perhaps, be roughly explained as referring mainly to our duties to one another. But that is not by any means an exhaustive--and perhaps, a scarcely approximate--description. For the attitude expressed in righteously' does not so much point to other people as to the existence of a certain standard, external to ourselves, to which it is our business and wisdom to conform. I said that, if there were nothing in the world except a man and his own nature, the duty of sober self-government would necessarily arise. But the supposed isolation does not exist. We stand in certain relations to a whole universe of things and of people, and there does rise before every man, however it may be accounted for, or explained away, or tampered with, or neglected, a standard of right and wrong. And what Paul here means by live righteously' is,' Do as you know you ought to do,' and in shaping your character, have reference not merely to its constitution, but to its relations to all this universe of outside facts.

So far as the word may include our duty to others, I may just remind you that righteousness' in reference to our fellows demands mercy. The common antithesis which is drawn between a just man who will give everybody what they deserve, and not one scrap more nor less if he can help it, and a kindly man is erroneous, because every man has a claim upon every other man for lenient judgment and undeserved help. He may not deserve it, being such a man as he is; but he has a right to it, being a man at all. And no man is righteous who is not merciful. We do not fulfil the prophet's exhortation, do justice,' unless we fulfil his other, love mercy.' For mercy is the right of all men.

The last of the phases under which the perfect life is represented here takes us up at once into another region. If there were nobody but myself in the world, it must be my duty to live controlling myself; since I stand in relations manifold to creatures manifold and to the whole order of things, it is my duty to conform to the standard, and to do what is right. And just as plainly as the obligations to sobriety and righteousness press on every man, so plainly is godliness necessary to his perfection. For I am not only bound by ties which knit me to my fellows, or to this visible order, but the closest of all bonds, the most real of all relations, is that which binds us each to God.

And if man's chief end be to glorify God,' and then and thus, to enjoy Him for ever,' then that end, in its very nature, must be all pervasive, and diffuse its sweetness into the other two. For you cannot sliver up the unity of life into little sections and say, This deed has to be done soberly, and that one righteously, and this one godly,' but godliness must cover the whole life, and be the power of self-control and of righteousness. All in all or not at all.' Godliness must be uniform and universal. Lacking their supreme beauty are the lives of all who endeavour to keep these other two departments of duty and forget this third. There are many men--I have no doubt there are some of them among us--punctiliously trying to control their natures, and to live righteously; but all their thoughts run along the low levels, and they are absolutely blind and deaf to voices and sights from heaven. They are like some of those truncated pyramids, broad-based upon the solid earth, and springing with firm lines to a certain height, and then coming to a dead stop, and so being but stumps, which leave a sense of incompleteness, because all the firm lines have not gathered themselves up into the sky-piercing point which aspires still higher than it has reached. Soberly,' that is much; righteously,' that is more; godly,' that is, not most, but all.

II. Secondly, Notice What A Hard Task The Man Has Who Will Live So.

The Apostle, very remarkably, puts first, in my text, a negative clause. The things that he says we are to deny are the exact opposites of the characteristics that he says we are to aim after. Denying ungodliness'-that is clearly the opposite of godly'; and worldly lusts,' though perhaps not so obviously, yet certainly is the antithesis of soberly' and righteously.' I need not remind you, I suppose, that the word lusts' here has not the carnal associations cleaving to it which have gradually accrued to it in the changes of language since our translation was made, but that it implies simply desires,' longings, of however refined and incorporeal a sort, which attach themselves to the fleeting things of this life. Pride, ambition, and all the more refined and less sensual desires are as much included as the grossest animalism in which any swine of a man can wallow. Worldly lusts are desires which say to earth, and to what earth can give, in any of its forms, Thou art my god, and having thee I am satisfied,' Now, says Paul, there is no good to be done in the matter of acquiring these positive graces, without which a life is contemptible and poor, unless, side by side with the continual effort at the acquisition of the one, there be the continual and resolute effort at the excision and casting out of the other. Why? Because they are in possession. A man cannot be godly unless he casts out the ungodliness that cleaves to his nature; nor can he rule himself and seek after righteousness unless he ejects the desires that are in possession of his heart. You have to get rid of the bad tenant if you would bring in the good one. You have to turn the current, which is running in the wrong direction. And so it comes to be a very hard, painful thing for a man to acquire these graces of which my text speaks. People talk as if what was needed was the cultivation of what we have. Aye! that is needed; but there is something else than that needed. You have to turn out a great deal of bad in order to make room for the good. Not that the evil can be expelled without the entrance of the good, as I shall have to say in a moment. But still the two things must go on side by side.

And so it is hard work for a man to grow better. If we had only to advance in practice, or knowledge, or sentiment, or feeling, that would not be so difficult to do; but you have to reverse the action of the machine; and that is hard. Can it be done? Who is to keep the keepers? It is difficult for the same self to be sacrifice and priest. It is a hard matter for a man to crucify himself, and we may well say, if there can be no progress in goodness without this violent and thorough mutilation and massacre of the evil that is in us, alas I for us all. I am sure, as sure as I stand here, that there are plenty of young men and women among my hearers now who have tried once and again, and have failed once and again, to live soberly, righteously, and godly,' because the evil that is in them has been too strong for them.

III. I Come, Lastly, On The Strength Of That Grand First Word Of My Text, In Order That,' To Remind You Of What God Gives Us To Make Such Life Possible.

The grace of God, that bringeth salvation to all men, hath appeared disciplining us,' for this purpose, that the things which are impossible with men may be possible with God. Christ and His love; Christ and His life; Christ and His death; Christ and His Spirit; in these are new hopes, motives, powers, which avail to do the thing that no man can do. An infant's finger cannot reverse the motion of some great engine. But the hand that made it can touch some little tap or lever, and the mighty masses of polished iron begin to move the other way. And so God, and God only, can make it possible for us to deny ourselves ungodliness and worldly lusts, and to live soberly, righteously, godly, in this present world.' That Jesus who comes to us to mould our hearts into hitherto unfelt love, by reason of His own great love, and who gives to us His own Spirit to be the life of our lives, gives us by these gifts new motives, new powers, new tastes, new affections. He puts the reins into our hands, and enables us to control and master our unruly tempers and inclinations. If you want to clear out a tube of any sort, the way to do it is to insert some solid substance, and push, and that drives out the clogging matter. Christ's love coming into the heart expels the evil, just as the sap rising in the tree pushes off the old leaves that have hung there withered all the winter. As Luther used to say, You cannot clean out the stable with barrows and shovels. Turn the Elbe into it.' Let that great flood of life pour into our hearts, and it will not be hard to live soberly.'

He comes to help us to live righteously.' He gives us His own life to dwell in our hearts, in no mere metaphor, but in simple fact. And they who trust in Jesus Christ are righteous by no mere fiction of a righteousness reckoned, but by the blessed reality of a righteousness imparted.

He comes to make it possible for us to live godly.' For He, and He alone, has the secret of drawing hearts to God; because He, and He alone, has opened the secret of God's heart to us. As long as we think of that Father in the heavens as demanding and commanding, we shall not love Him, nor serve Him, nor live godly.' I knew thee that thou wast an austere man … therefore I was afraid, and hid my talent in the earth.' But when we learn that God' and Love' spell with the same letters, and that He gives us in Christ the power to be what He commands us to become, then our spirits are stirred into thankful obedience.

So, dear friends, you that have been, as I am sure many of you have been, trying over and over again to mend yourselves, and have failed, listen to this gospel. You that have been sitting at the foot of the mountain, and seeing the shining towers of the fair palace-temple on its summit, and have made two or three feeble and foiled efforts to reach it, and then have fallen back again, do not despair or fancy that the heights are inaccessible. Trust yourselves to Christ, and let His life come into your spirits, and He will make your feet as hind's feet, to tread upon the high places.' He will be the path, and will show the path, and will give His angels charge concerning thee, to bear thee up in their hands, and to carry thee at last thither, whither He desires to bring thee. Say not in thy heart, Who shall ascend up into the heavens? The word is nigh thee.' Trust thyself to that Son of Man who came down from heaven, and was in heaven when He came, and He will become the ladder, with its foot on the earth, by which even your feeble steps may rise to God.

MHCC: Tit 2:11-15

The doctrine of grace and salvation by the gospel, is for all ranks and conditions of men. It teaches to forsake sin; to have no more to do with it. An earthly, sensual conversation suits not a heavenly calling. It teaches to make conscience of that which is good. We must look to God in Christ, as the object of our hope and worship. A gospel conversation must be a godly conversation. See our duty in a very few words; denying ungodliness and worldly lusts, living soberly, righteously, and godly, notwithstanding all snares, temptations, corrupt examples, ill usage, and what remains of sin in the believer's heart, with all their hinderances. It teaches to look for the glories of another world. At, and in, the glorious appearing of Christ, the blessed hope of Christians will be complete: To bring us to holiness and happiness was the end of Christ's death. Jesus Christ, that great God and our Saviour, who saves not only as God, much less as Man alone; but as God-man, two natures in one person. He loved us, and gave himself for us; and what can we do less than love and give up ourselves to him! Redemption from sin and sanctification of the nature go together, and make a peculiar people unto God, free from guilt and condemnation, and purified by the Holy Spirit. All Scripture is profitable. Here is what will furnish for all parts of duty, and the right discharge of them. Let us inquire whether our whole dependence is placed upon that grace which saves the lost, pardons the guilty, and sanctifies the unclean. And the further we are removed from boasting of fancied good works, or trusting in them, so that we glory in Christ alone, the more zealous shall we be to abound in real good works.

Matthew Henry: Tit 2:11-14

Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death.

I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this,

1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (2Co 5:14, 2Co 5:15); without this effect, grace is received in vain.

2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since,

3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For,

4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things.

5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us,

(1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and worldly lusts, all corrupt and vicious desires and affections that prevail in worldly men, and carry out to worldly things the lust of the flesh also, and of the eye, and the pride of life, all sensuality and filthiness, covetous desires and ambition, seeking and valuing more the praise of men than of God; put away all these."An earthly sensual conversation suits not a heavenly calling. Those that are Christ's have crucified the flesh with the affections and lusts. They have done it by covenant-engagement and promise, and have initially and prevailingly done it in act; they are going on in the work, cleansing themselves more and more from all filthiness of flesh and spirit. Thus the gospel first unteaches that which is evil, to abandon sin; and then,

(2.) To make conscience of that which is good: To live soberly, righteously, and godly, etc. Religion is not made up of negatives only; there must be doing good as well as eschewing evil; in these conjunctly is sincerity proved and the gospel adorned. We should live soberly with respect to ourselves, in the due government of our appetites and passions, keeping the limits of moderation and temperance, avoiding all inordinate excesses; and righteously towards all men, rendering to all their due, and injuring none, but rather doing good to others, according to our ability and their need: this seems a part of justice and righteousness, for we are not born for ourselves alone, and therefore may not live to ourselves only. We are members one of another, and must seek every man another's wealth, 1Co 10:24; 1Co 12:25. The public, especially, which includes the interests of all, must have the regards of all. Selfishness is a sort of unrighteousness; it robs others of that share in us which is their due. How amiable then will a just and righteous conduct be! It secures and promotes all interests, not particular only, but general and public, and so contributes to the peace and happiness of the world. Live righteously therefore as well as soberly. And godly towards God, in the duties of his worship and service. Regards to him indeed should run through all. Whether you eat, or drink, or whatsoever you do, do all to the glory of God, 1Co 10:31. Personal and relative duties must be done in obedience to his commands, with due aim at pleasing and honouring him, from principles of holy love and fear of him. But there is an express and direct duty also that we owe to God, namely, belief and acknowledgment of his being and perfections, paying him internal and external worship and homage, - loving, fearing, and trusting in him, - depending on him, and devoting ourselves to him, - observing all those religious duties and ordinances that he has appointed, - praying to him, praising him, and meditating on his word and works. This is godliness, looking and coming to God, as our state now is, not immediately, but as he has manifested himself in Christ; so does the gospel direct and require. To go to God in any other way, namely, by saints or angels, is unsuitable, yea, contrary to the gospel rule and warrant. All communications from God to us are through his Son, and our returns must also be by him. God in Christ we must look at as the object of our hope and worship. Thus must we exercise ourselves to godliness, without which there can be no adorning of that gospel which is according to it, which teaches and requires such a deportment. A gospel conversation must needs be a godly conversation, expressing our love and fear and reverence of God, our hope and trust and confidence in him, as manifested in his Son. We are the circumcision (who have in truth what was signified by that sacrament) who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. See in how small a compass our duty is comprised; it is put into few words, denying ungodliness and worldly lusts, and living soberly, righteously, and godly, in this present world. The gospel teaches us not only how to believe and hope well, but also to live well, as becomes that faith and hope in this present world, and as expectants of another and better. There is the world that now is, and that which is to come; the present is the time and place of our trial, and the gospel teaches us to live well here, not, however, as our final state, but with an eye chiefly to a future: for it teaches us in all,

(3.) To look for the glories of another world, to which a sober, righteous, and godly life in this is preparative: Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ. Hope, by a metonymy, is put for the thing hoped for, namely, heaven and the felicities thereof, called emphatically that hope, because it is the great thing we look and long and wait for; and a blessed hope, because, when attained, we shall be completely happy for ever. And the glorious appearing of the great God and our Saviour Jesus Christ. This denotes both the time of the accomplishing of our hope and the sureness and greatness of it: it will be at the second appearing of Christ, when he shall come in his own glory, and in his Father's, and of the holy angels, Luk 9:26. His own glory which he had before the world was; and his Father's, being the express image of his person, and as God - man, his delegated ruler and Judge; and of the holy angels, as his ministers and glorious attendants. His first coming was in meanness, to satisfy justice and purchase happiness; his second will be in majesty, to bestow and instate his people in it. Christ was once offered to bear the sins of many; and unto those that look for him will he appear the second time, without sin, unto salvation, Heb 9:28. The great God and our Saviour (or even our Saviour ) Jesus Christ; for they are not two subjects, but one only, as appears by the single article, tou megalou Theou kai Sōtēros , not kai tou Sōtēros , and so is kai rendered 1Co 15:24, When he shall have delivered up the kingdom to God, even the Father; tō Theō kai Patri . Christ then is the great God, not figuratively, as magistrates and others are sometimes called gods, or as appearing and acting in the name of God, but properly and absolutely, the true God (1Jo 5:20), the mighty God (Isa 9:6), who, being in the form of God, thought it not robbery to be equal with God, Phi 2:6. In his second coming he will reward his servants, and bring them to glory with him. Observe, [1.] There is a common and blessed hope for all true Christians in the other world. If in this life only they had hope in Christ, they were of all men the most miserable, 1Co 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (1Ti 1:1), and blessedness in and through him, even riches of glory (Eph 1:18), hence fitly termed here that blessed hope. [2.] The design of the gospel is to stir up all to a good life by this blessed hope. Gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ, 1Pe 1:13. To the same purport here, Denying ungodliness and worldly lusts, live soberly, righteously, and godly, in this present world, looking for the blessed hope; not as mercenaries, but as dutiful and thankful Christian. What manner of persons ought you to be in all holy conversation and godliness, looking for and hastening to the coming of the day of God! 2Pe 3:11, 2Pe 3:12. Looking and hastening, that is, expecting and diligently preparing for it. [3.] At, and in, the glorious appearing of Christ will the blessed hope of Christians be attained; for their felicity will be this, To be where he is, and to behold his glory, Joh 17:24. The glory of the great God and our Saviour will then break out as the sun. Though in the exercise of his judiciary power he will appear as the Son of man, yet will he be mightily declared to be the Son of God too. The divinity, which on earth was much veiled, will shine out then as the sun in its strength. Hence the work and design of the gospel are to raise the heart to wait for this second appearing of Christ. We are begotten again to a lively hope of it (1Pe 1:3), turned to serve the living God, and wait for his Son from heaven, 1Th 1:9, 1Th 1:10. Christians are marked by this, expecting their Master's coming (Luk 12:36), loving his appearance, 2Ti 4:8. Let us then look to this hope; let our loins be girt, and our lights burning, and ourselves like those who wait for their Lord; the day or hour we know not, but he that shall come will come, and will not tarry, Heb 10:37. [4.] The comfort and joy of Christians are that their Saviour is the great God, and will gloriously manifest himself at his second coming. Power and love, majesty and mercy, will then appear together in the highest lustre, to the terror and confusion of the wicked, but to the everlasting triumph and rejoicing of the godly. Were he not thus the great God, and not a mere creature, he could not be their Saviour, nor their hope. Thus of the considerations to enforce the directions of all sorts to their respective duties from the nature and design of the gospel. And herewith is connected another ground, namely,

II. From the end of Christ's death: Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit 2:14. To bring us to holiness and happiness was the end of Christ's death, as well as the scope of his doctrine. Here we have,

1. The purchaser of salvation - Jesus Christ, that great God and our Saviour, who saves not simply as God, much less as man alone; but as God - man, two natures in one person: man, that he might obey, and suffer, and die, for man, and be meet to deal with him and for him; and God, that he might support the manhood, and give worth and efficacy to his undertakings, and have due regard to the rights and honour of the deity, as well as the good of his creature, and bring about the latter to the glory of the former. Such a one became us; and this was,

2. The price of our redemption: He gave himself. The Father gave him, but he gave himself too; and, in the freeness and voluntariness, as well as the greatness of the offering, lay the acceptableness and merit of it. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself, Joh 10:17, Joh 10:18. So Joh 17:19, " For their sakes I sanctify myself, or separate and devote myself to this work, to be both a priest and a sacrifice to God for the sins of men."The human nature was the offering, and the divine the altar, sanctifying the gift, and the whole the act of the person. He gave himself a ransom for all, 1Ti 2:6. Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. He was the priest and sacrifice too. We are redeemed, not with silver and gold, but the precious blood of Christ (1Pe 1:18, 1Pe 1:19), called the blood of God (Act 20:28), that is, of him who is God.

3. The persons for whom: For us, us poor perishing sinners, gone off from God, and turned rebels against him. He gave himself for us, not only for our good, but in our stead. Messiah was cut off, not for himself, but for us. He suffered, the just for the unjust, that he might bring us to God, 1Pe 3:18. He was made sin for us (an offering and sacrifice for sin), that we might be made the righteousness of God in him, 2Co 5:21. Wonderful condescension and grace! He loved us, and gave himself for us; what can we do less than love and give up ourselves to him? Especially considering,

4. The ends of his giving himself for us, (1.) That he might redeem us from all iniquity. This is fitted to the first lesson, denying ungodliness and worldly lusts. Christ gave himself to redeem us from these, therefore put them away. To love and live in sin is to trample under foot redeeming blood, to despise and reject one of the greatest benefits of it, and to act counter to its design. But how could the short sufferings of Christ redeem us from all iniquity? Answer, Through the infinite dignity of his person. He who was God suffered, though not as God. The acts and properties of either nature are attributed to the person. God purchased his church with his own blood, Act 20:28. Could payment be made at once, no need of suffering for ever. A mere creature could not do this, from the finiteness of his nature; but God - man could. The great God and our Saviour gave himself for us: this accounts for it. By one offering he hath for ever perfected those that are sanctified, Heb 9:25, Heb 9:26; Heb 10:14. He needed not to offer himself often, nor could he be holden of death, when he had once undergone it. Happy end and fruit of Christ's death, redemption from all iniquity! Christ died for this: and, (2.) To purify to himself a peculiar people. This enforces the second lesson: To live soberly, righteously, and godly, in this present world. Christ died to purify as well as to pardon - to obtain grace, to heal the nature, as well as to free from guilt and condemnation. He gave himself for his church, to cleanse it. Thus does he make to himself a peculiar people, by purifying them. Thus are they distinguished from the world that lies in wickedness; they are born of God, and assimilated to him, bear his image, are holy as their heavenly Father is holy. Observe, Redemption from sin and sanctification of the nature go together, and both make a peculiar people unto God: freedom from guilt and condemnation, freedom from the power of lusts, and purification of soul by the Spirit. These are a chosen generation, a royal priesthood, a holy nation, and so a peculiar people. And, (3.) Zealous of good works. This peculiar people, as they are made so by grace purifying them, so must they be seen to be so by doing good, and a zeal therein. Observe, The gospel is not a doctrine of licentiousness, but of holiness and good life. We are redeemed from our vain conversation, to serve God in holiness and righteousness all the days of our life. Let us see then that we do good, and have zeal in it; only looking that zeal be guided by knowledge and spirited with love, directed to the glory of God, and always in some good thing. And thus of the motive to the duties directed, from the end of Christ's death.

Barclay: Tit 2:11-14

There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this does. Its whole stress is the miracle of moral change which Jesus Christ can work.

This miracle is repeatedly here expressed in the most interesting and significant way. Isaiah once exhorted his people: "Cease to do evil; learn to do good" (Isa 1:16-17). First, there is the negative side of goodness, the giving up of that which is evil and the liberation from that which is low; second, there is its positive side, the acquisition of the shining virtues which mark the Christian life.

First, there is the renunciation of all godlessness and worldly desires. What did Paul mean by worldly desires? Chrysostom said that worldly things are things which do not pass over with us into heaven but are dissolved together with this present world. A man is very short-sighted if he sets all his heart and expends all his labour on things which he must leave behind when he quits this world. But an even simpler interpretation of worldly desires is that they are for things we could not show to God. It is only Christ who can make not only our outward life but also our inward heart fit for God to see.

That was the negative side of the moral power of the incarnation; now comes the positive side. Jesus Christ makes us able to live with the prudence which has everything under perfect control, and which allows no passion or desire more than its proper place; with the justice which enables us to give both to God and to men that which is their due; with the reverence which makes us live in the awareness that this world is nothing other than the temple of God.

The dynamic of this new life is the expectation of the coming of Jesus Christ. When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see. The Christian is the man who is always prepared for the coming of the King of kings.

Finally Paul goes on to sum up what Jesus Christ has done, and once again he does it first negatively and then positively.

Jesus has redeemed us from the power of lawlessness, that power which makes us sin.

Jesus can purify us until we are fit to be the special people of God. The word we have translated special (periousios, 4041) is interesting. It means reserved for; and it was specially used for that part of the spoils of a battle or a campaign which the king who had conquered set apart specially for himself. Through the work of Jesus Christ, the Christian becomes fit to be the special possession of God.

The moral power of the Incarnation is a tremendous thought. Christ not only liberated us from the penalty of past sin; he can enable us to live the perfect life within this world of space and time; and he can so cleanse us that we become fit in the life to come to be the special possession of God.

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 2:11-14

Rationale for such behavior 2:11-14

"The previous paragraph [2:1-10] has been a challenge to the several groups in the Cretan churches to accept the specifically Christian pattern of behavior. Its presuppositions may at first sight seem prosaically humdrum and conventional, but Paul now eloquently reminds Titus that they have their basis in the gospel itself. It was precisely in order to raise men to a higher quality of life that God intervened in history in the incarnation."⁵⁴

"There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this passage does."⁵⁵

2:11 "For" introduces Paul's full theological reason for requiring the conduct above, why such conduct harmonizes with sound doctrine (v. 1).⁵⁶ In short, it is the proper response to God's grace. God has manifested His grace (unmerited favor) in Christ and the gospel. This has resulted in two things: the possibility of salvation for all and the actual salvation of all who believe in Christ (1 Tim. 2:4, 6; 4:10).

"In the Greek, has appeared' stand emphatically at the beginning, stressing the manifestation of grace as a historical reality. The reference is to Christ's entire earthly life--his birth, life, death, and resurrection. The verb epephane, from which we derive our word epiphany,' means to become visible, make an appearance,' and conveys the image of grace suddenly breaking in on our moral darkness, like the rising sun. (It is used of the sun in Acts 27:20.) Men could never have formed an adequate conception of that grace apart from its personal manifestation in Christ, in his incarnation and atonement."⁵⁷

2:12 When the Christian appreciates this grace it teaches him or her. It instructs us negatively to deny ungodliness, the root problem, and worldly passions, the manifestation of the root problem. These passions are the desires that unbelievers find so appealing but which are not in harmony with God's character and will, though they are typical of the world system. It instructs us positively to live sensibly (Gr. sophronos; self-controlled inwardly, cf. vv. 2, 5, 6), righteously (Gr. dikaios; morally upright outwardly), and godly (Gr. eusebos; reverently upwardly) in this age.

2:13 The blessed hope of our great God and Savior Jesus Christ's appearing in glory at the Rapture also motivates the sensitive Christian to honor God by his or her behavior now.⁵⁸ The Greek verb prosdechomenoi ("looking for") is in the present tense indicating that this waiting should be our characteristic attitude, always ready to welcome the returning Lord. We do not want to feel ashamed when we meet Him face to face (1 John 2:28; 3:3). In the Greek text one article, "the," introduces both "blessed hope" and "glorious appearing" suggesting that Paul was viewing one event from two aspects. The blessed hope is the glorious appearing of our Savior.

"In the New Testament hope does not indicate merely what is wished for but what is assured."⁵⁹

"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return."⁶⁰

"Paul . . . does not ask us to look for the Tribulation, or the Antichrist, or for persecution and martyrdom, or for death, but for the return of Christ. If any of these events must precede the Rapture, then how can we help looking for them rather than the Lord's coming? Such a view of the coming of the Lord can at best only induce a very general interest in the blessed hope.'"⁶¹

"The unusual phrase the great God,' found only here in the New Testament, is best accounted for as a Christological application of an Old Testament description of God."⁶²

In other words, Paul described the appearing and glory of one Person, our great God and Savior Jesus Christ.⁶³

2:14 Christ's intent in providing salvation for us was to buy our freedom from slavery to sin and wickedness.

"First, the verb gave (and indeed the entire saying--who gave himself for us) portrays Christ's death as a ritual offering made specifically to atone for sins (Rom 4:25; 8:32; compare Gal 1:4). . . .

"Second, the note of willingness is emphasized, for it is said that he gave himself. . . .

"Third, the phrase for us reveals that this offering was both representative and substitutionary."⁶⁴

Christ's purpose was also to purify a people for Himself who are eager to do what is right and good.

"When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see."⁶⁵

"The highest and purest motivation for Christian behavior is not based on what we can do for God but rather upon what God has done for us and yet will do."⁶⁶

To summarize this section (vv. 11-14), the grace of God should result in our present commitment to deny what He detests and to pursue what He values. We see God's grace in His past provision of salvation in Christ and the prospect of Christ's future return to take us to be with Himself forever. The fact that so few Christians make this commitment is disappointing, but it is true to life, and Jesus Christ anticipated it (Luke 17:11-19).

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

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

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Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Simpson, E. K. The Pastoral Epistles. London: Tyndale Press, 1954.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Strauch, Alexander. Biblical Eldership. Littleton, Co: Lewis & Roth Publishers, 1986.

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_____. "Will the Church Pass through the Tribulation?" Bibliotheca Sacra 92 (July-September 1935):39-54, 187-205, 292-314.

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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)

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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