Titus 2 · The Lantern

But speak the things which become sound doctrine:

ii. 1. "But speak thou the things that become sound doctrine." This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do thy part, although they may not receive thee. Advise and counsel them, though they may not be persuaded. Here he censures them more severely.

But you speak what accords with sound doctrine. But you speak what accords with sound doctrine. But although these men are such, Paul said, you should nevertheless not become any less diligent, but do what is your duty and teach, even if no one obeys. Exhortations which ought to be given to each according to their age.

Above, the Apostle instructed Titus what sort of ministers to appoint to hinder heretics; here he teaches him what to do: first, he proposes a general plan; second, he breaks it down to its details, at that the aged men.

That the older men be sober, grave, temperate, sound in faith, in love, in patience.

There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability.

Elders must be sober, honorable, self-controlled, sound in faith, in love, and in patience. Elders must be sober. For old age is mostly followed by slowness and sluggishness. This, therefore, corrects it. be [εἶναι]. For the common expression is, "must be" [εἶναι δεῖ]. self-controlled [σωφροσύνη]. He basically says careful [Φρονίμους].

Then he explains this in detail: first, he proposes a sound doctrine against perverse living; second, against heretics and errors, at but avoid foolish questions (Titus 3:9). In regard to the first he does two things: first he instructs different classes of people; second, people in general, at admonish them to be subject (Titus 3:1).

The older women likewise, that they be reverent in behavior, not false accusers, not given to much wine, teachers of good things;

That they may teach the young women to be sober, to love their husbands, to love their children,

Ver. 4. "That they may teach the young women to be sober." Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.

Not only their own daughters, but all who are young in age. Let each older woman "instruct" the younger, and above all in the most important domestic good — "to love their husbands." When this is present, everything else will follow: order in the home and abundance in possessions; but when this is absent, even if everything else were present, it will all slip away.

Then when he says, to love their husbands, he shows how the young are to be taught: first, the young women; second, the young men, at exhort young men. In regard to the first he does three things: first, he shows how young women should behave toward their husbands; second, toward themselves; third, toward their subjects. In regard to the first he says, to love their husbands.

To be discreet, chaste, working at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Not by the domestic nature, but by the will of the one receiving.

A wife who loves her husband will be both chaste and blameless, that is, pure in both body and mind, free from mingling with outsiders and from lustful desire; and she will also be a good manager of the home, that is, a housewife. Loving her husband, she also takes care "of the house," not being occupied with adornments, nor luxury, nor untimely expenditures.

But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste.

Young men likewise exhort to be self-controlled.

Ver. 6. "Young men likewise exhort to be soberminded." See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger. But the whole instruction of men he assigns to Titus himself. For nothing is so difficult for that age as to overcome unlawful pleasures.

He also urged the younger men to be sensible; presenting yourself as a pattern of good works in everything, in teaching, showing incorruptibility, dignity, sound speech, and blamelessness; so that the opponent may be ashamed, having nothing evil to say about us.

Then he teaches Titus how to instruct the young men, namely, that they be sober: he repeats this, because drunkenness is the source of many vices: be sober (1 Pet 5:8).

In all things showing yourself a pattern of good works: in doctrine showing integrity, dignity, sincerity,

For when the blessed apostle Paul had undergone many persecutions, and had shown forth the prizes of many contests, though he knew that it was far better to "depart, and to be with Christ," yet he brings this forward, and says, "Nevertheless to abide in the flesh is more needful for you." For considering not his own advantage but the advantage of many, that they might be saved,…

As far as we are concerned, our consciences are all that matters. As far as you are concerned, our reputation among you ought not to be tarnished but influential for good. Mark what I've said, and make the distinction. There are two things, conscience and reputation; conscience for yourself, reputation for your neighbor.

Above, the Apostle instructed Titus what to teach those under his care. But because actions speak louder than words, he tells him to teach especially by example. First, in a general way; second, in greater detail, at in doctrine; third, he gives the reason for this advice, at that he who is on the contrary part.

Sound speech, that cannot be condemned; that he that is of the opponent may be ashamed, having no evil thing to say of you.

sound speech, and blamelessness; so that the opponent may be ashamed, having nothing evil to say about us. sound speech. Clearly, that of the doctrines. For when these are added to the teaching, he who opposes, whether the slanderer or the heretic, will be ashamed, finding no hold at all against us.

That is, orthodox, containing nothing blameworthy. The adversary he calls either the devil, or anyone who serves him.

Then he shows how he should act in doctrine and in word; and he says that he should have the sound word that cannot be blamed or corrupted by falsity: follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus (2 Tim 1:13); fine speech is not becoming to a fool; still less is false speech to a prince (Prov 17:7).

Exhort servants to be obedient to their own masters, and to please them well in all things; not talking back;

Not pilfering, but showing complete faithfulness; that they may adorn the doctrine of God our Savior in all things.

For the grace of God that brings salvation has appeared to all men,

For Paul has also shown us that there are these two comings, in his epistle to Titus where he says, "The grace of God our Savior has appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Chr…

Wherefore since the loving-kindness is manifest, dearly beloved, wherewith all the riches of Divine goodness are showered on us, whose call to eternal life has been assisted not only by the profitable examples of those who went before, but also by the visible and bodily appearing of the Truth Itself, we are bound to keep the day of the Lord's Nativity with no slothful nor carna…

Above, the Apostle instructed Titus how to teach slaves and free men, and he concluded about the account, that namely the doctrine of Christ be honored. Here he assigns the full reason for all he has said, explaining what he means by a good life. First, he mentions the grace and doctrine of Christ; second, he urges him to preach grace, at these things speak.

Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

Whatever, therefore, wicked princes plan against us, God Himself permits to be done. And yet most unjust persecutors, to whom the name of God was a subject of reproach and mockery, must not think that they will escape with impunity, because they have been, as it were, the ministers of His indignation against us.

The apostle Paul exclaims in a similar way: "Be imitators of God as his dear children." What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles.

Second, it appeared as an instruction to the human race, because before the coming of Christ, the world languished in ignorance and heresy: the people who walked in darkness have seen a great light (Isa 9:2). Hence he says, instructing us, as a father instructs his son.

Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;

These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, "looking for that blessed hope and appearing of our God and Saviour," when, having raised the saints among u…

Here he says that he who according to the flesh derived his descent from the Jews is eternal God and is praised by the right minded as Lord of all created things.

Then when he says, looking for the blessed hope, he instructs him about the end, which consists in two things, namely, in the soul's glory after death and in the body's glory at Christ's coming: the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrec…

Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a people for his own possession, zealous of good works.

May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh — who chose our Lord Jesus Christ and us through Him to be a peculiar [Titus 2:14] people — grant to every soul that calls upon His glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His name, through our High…

who gave Himself for us, that He might redeem us from all iniquity, and might cleanse for Himself a people pleasing (for so it is held in Greek), and might make us zealous of good works.

Then when he says, who gave himself, the workings of grace are revealed: first, he shows the benefits derived from the grace of his passion; second, the fruit of his passion, at that he might redeem us. He says, therefore: I say that he is our Savior. But how?

These things speak, and exhort, and rebuke with all authority. Let no man despise you.

Ver. 15. "These things speak and exhort, and rebuke with all authority." "These things speak and exhort." Do you see how he charges Timothy? "Reprove, rebuke, exhort." But here, "Rebuke with all authority." For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority.

Speak these things and urged, and reproved with all authority. Let no one despise you. with all authority. That is, with harshness. For since the characters of these men were harsher, therefore they say that they are rebuked sharply. Let no one despise you, that is, let no one look down on you. Do you see how the bishop is to be both powerful and authoritative?

Then, he urges him to preach grace. In regard to this he does two things: first, he exhorts him to preach; second, he describes the way he should preach. He says, therefore: speak what is to be believed, and exhort what is to be done: for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3).

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