Verse 2

sober--Translated "vigilant," as sober men alone can be (Ti1 3:2). But "sober" here answers to "not given to wine," Tit 2:3; Tit 1:7. grave--"dignified"; behaving with reverent propriety. temperate--"self-restrained"; "discreet" [ALFORD], (Tit 1:8; Ti1 2:9). faith . . . charity [love] . . . patience--combined in Ti1 6:11. "Faith, hope, charity" (Co1 13:13). "Patience," Greek, "enduring perseverance," is the attendant on, and is supported by, "hope" (Co1 13:7; Th1 1:3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials overcome (Rom 5:3).

Verse 3

behaviour--"deportment." as becometh holiness--"as becometh women consecrated to God" [WAHL]: being by our Christian calling priestesses unto God (Eph 5:3; Ti1 2:10). "Observant of sacred decorum" [BENGEL]. not false accusers--not slanderers: a besetting sin of some elderly women. given to much wine--the besetting sin of the Cretans (Tit 1:12). Literally, "enslaved to much wine." Addiction to wine is slavery (Rom 6:16; Pe2 2:19). teachers--in private: not in public (Co1 14:34; Ti1 2:11-12); influencing for good the younger women by precept and example.

Verse 4

to be sober--Greek, "self-restrained," "discreet"; the same Greek as in Tit 2:2, "temperate." (But see on Tit 2:2; compare Note, Ti2 1:7). ALFORD therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.

Verse 5

keepers at home--as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pro 7:11; Ti1 5:13). good--kind, beneficent (Mat 20:15; Rom 5:7; Pe1 2:18). Not churlish and niggardly, but thrifty as housewives. obedient--rather "submissive," as the Greek is translated; (see on Eph 5:21-22; Eph 5:24). their own--marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18). blasphemed--"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, Tit 2:10; Rom 2:24; Ti1 5:14; Ti1 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT].

Verse 6

Young--Greek, "The younger men." sober-minded--self-restrained [ALFORD]. "Nothing is so hard at this age as to overcome pleasures and follies" [CHRYSOSTOM].

Verse 7

In--with respect to all things. thyself a pattern--though but a young man thyself. All teaching is useless unless the teacher's example confirm his word. in doctrine--in thy ministerial teaching (showing) uncorruptness, that is, untainted purity of motive on thy part (compare Co2 11:3), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself. gravity--dignified seriousness in setting forth the truth. sincerity--omitted in the oldest manuscripts.

Verse 8

speech--discourse in public and private ministrations. he that is of the contrary part--the adversary (Tit 1:9; Ti2 2:25), whether he be heathen or Jew. may be ashamed--put to confusion by the power of truth and innocence (compare Tit 2:5, Tit 2:10; Ti1 5:14; Ti1 6:1). no evil thing--in our acts, or demeanor. of you--So one of the oldest manuscripts. Other very old manuscripts read, "of US," Christians.

Verse 9

servants--"slaves." to please them well--"to give satisfaction" [ALFORD]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Eph 6:5, &c.; Col 3:22; Ti1 6:1, &c.; Pe1 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (Co1 7:20-24). not answering again--in contradiction to the master: so the Greek, "not contradicting" [WAHL].

Verse 10

Not purloining--Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Act 5:2-3). showing--manifesting in acts. all--all possible. good--really good; not so in mere appearance (Eph 6:5-6; Col 3:22-24). "The heathen do not judge of the Christian's doctrines from the doctrine, but from his actions and life" [CHRYSOSTOM]. Men will write, fight, and even die for their religion; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," that is, God the Father, the originating author of salvation (compare Note, see on Ti1 1:1). God deigns to have His Gospel-doctrine adorned even by slaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an earthly master, the honor redounds to God, as the servant's goodwill flows from the fear of God" [THEOPHYLACT]. Even slaves, low as is their status, should not think the influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in Tit 2:11.

Verse 11

the grace of God--God's gratuitous favor in the scheme of redemption. hath appeared--Greek, "hath been made to appear," or "shine forth" (Isa 9:2; Luk 1:79). "hath been manifested" (Tit 3:4), after having been long hidden in the loving counsels of God (Col 1:26; Ti2 1:9-10). The image is illustrated in Act 27:20. The grace of God hath now been embodied in Jesus, the brightness of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" (Th1 5:5, Th1 5:8; there is a double "appearing," that of "grace" here, that of "glory," Tit 2:13; compare Rom 13:12). Connect it not as English Version, but, "The grace . . . that bringeth salvation to all men hath appeared," or "been manifested" (Ti1 2:4; Ti1 4:10). Hence God is called "our Saviour" (Tit 2:10). The very name Jesus means the same. to all--of whom he enumerated the different classes (Tit 2:2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (Tit 3:2).

Verse 12

Teaching--Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (Co1 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; Co1 1:20; Co1 3:18-19): in the coming world we may gratify every desire without need of self-discipline, because all desires there will be conformable to the will of God. that--Greek, "in order that"; the end of the "disciplining" is "in order that . . . we may live soberly," &c. This point is lost by the translation, "teaching us." denying . . . lusts-- (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]. worldly lusts--The Greek article expresses, "the lusts of the world," "all worldly lusts" [ALFORD], (Gal 5:16; Eph 2:3; Jo1 2:15-17; Jo1 5:19). The world (cosmos) will not come to an end when this present age (aeon) or course of things shall end. live soberly, righteously, and godly--the positive side of the Christian character; as "denying . . . lusts" was the negative. "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).

Verse 13

(Phi 3:20-21). Looking for--with constant expectation (so the Greek) and with joy (Rom 8:19). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in Luk 2:25. that--Greek, "the." blessed--bringing blessedness (Rom 4:7-8). hope--that is, object of hope (Rom 8:24; Gal 5:5; Col 1:5). the glorious appearing--There is but one Greek article to both "hope" and "appearing," which marks their close connection (the hope being about to be realized only at the appearing of Christ). Translate, "The blessed hope and manifestation (compare Note, see on Tit 2:11) of the glory." The Greek for "manifestation" is translated "brightness" in Th2 2:8. As His "coming" (Greek, "parousia") expresses the fact; so "brightness, appearing," or "manifestation" (epiphaneia) expresses His personal visibility when He shall come. the great God and our Saviour Jesus--There is but one Greek article to "God" and "Saviour," which shows that both are predicated of one and the same Being. "Of Him who is at once the great God and our Saviour." Also (2) "appearing" (epiphaneia) is never by Paul predicated of God the Father (Joh 1:18; Ti1 6:16), or even of "His glory" (as ALFORD explains it): it is invariably applied to CHRIST'S coming, to which (at His first advent, compare Ti2 1:10) the kindred verb "appeared" (epephanee), Tit 2:11, refers (Ti1 6:14; Ti2 4:1, Ti2 4:8). Also (3) in the context (Tit 2:14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to the Father in the exigencies of the context. Also (4) the expression "great God," as applied to Christ, is in accordance with the context, which refers to the glory of His appearing; just as "the true God" is predicated of Christ, Jo1 5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. Deu 7:21; Deu 10:17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through the wilderness, doubtless the Second Person in the Trinity. Believers now look for the manifestation of His glory, inasmuch as they shall share in it. Even the Socinian explanation, making "the great God" to be the Father, "our Saviour," the Son, places God and Christ on an equal relation to "the glory" of the future appearing: a fact incompatible with the notion that Christ is not divine; indeed it would be blasphemy so to couple any mere created being with God.

Verse 14

gave himself--"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked." for us--Greek, "in our behalf." redeem us--deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants (Tit 2:9-10): from all iniquity--the essence of sin, namely, "transgression of the law": in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (Tit 2:11-12). peculiar--peculiarly His own, as Israel was of old. zealous--in doing and promoting "good works."

Verse 15

with all authority--Translate, "authoritativeness" (compare "sharply," Tit 1:13). Let no man despise thee--Speak with such vigor as to command respect (Ti1 4:12). Warn them with such authority that no one may think himself above (so the Greek literally) the need of admonition [TITTMANN, Greek Synonyms of the New Testament]. Next: Titus Chapter 3

Verse 1

But speak thou the things which become sound doctrine. Concerning sound doctrine, and the form of it; see Gill on Ti2 1:13. The things which become it are a good life and conversation, the various duties incumbent on professors of religion, according to their different station, age, and sex, which are observed in some following verses; these become the Gospel of Christ, and are ornamental to the doctrine of God our Saviour; and these are to be spoken of by the ministers of Christ, in their proper places, and at proper times; who ought not to be dumb, and keep silence at any time, but especially when there are many unruly and vain talkers: sound doctrine ought to be spoken out openly and publicly, fully and faithfully, with great plainness and evidence, that it may be understood and known by all; and with much certainty, without hesitation, as being, without controversy, undoubted truth; and with all boldness, not fearing men, or seeking to please them; and it should be constantly and continually spoken, in season, and out of season; and care should be taken that it be spoken consistently, and in an uniform manner, that there be no clashing and contradiction; and the duties of religion, which become sound doctrine, should be set in their true light, and proper place, as fruits of the grace of God, and to glorify him; these should be spoken out plainly, frequently insisted upon, and warmly and zealously urged, as being decent things, for the honour of God, the recommending of religion, the good of mankind, and the service of one another: as particularly, . The things which become it are a good life and conversation, the various duties incumbent on professors of religion, according to their different station, age, and sex, which are observed in some following verses; these become the Gospel of Christ, and are ornamental to the doctrine of God our Saviour; and these are to be spoken of by the ministers of Christ, in their proper places, and at proper times; who ought not to be dumb, and keep silence at any time, but especially when there are many unruly and vain talkers: sound doctrine ought to be spoken out openly and publicly, fully and faithfully, with great plainness and evidence, that it may be understood and known by all; and with much certainty, without hesitation, as being, without controversy, undoubted truth; and with all boldness, not fearing men, or seeking to please them; and it should be constantly and continually spoken, in season, and out of season; and care should be taken that it be spoken consistently, and in an uniform manner, that there be no clashing and contradiction; and the duties of religion, which become sound doctrine, should be set in their true light, and proper place, as fruits of the grace of God, and to glorify him; these should be spoken out plainly, frequently insisted upon, and warmly and zealously urged, as being decent things, for the honour of God, the recommending of religion, the good of mankind, and the service of one another: as particularly, Titus 2:2 tit 2:2 tit 2:2 tit 2:2That the aged men be sober,.... Or "vigilant", and watchful over themselves, their conduct and conversation, lest being evil, it should be drawn into an example by younger persons: this is to be understood not of men in office, of presbyters or elders; for their characters are described in the preceding chapter; but of men in years, of ancient men, that are professors of religion, and members of churches: who should also be grave; in their behaviour, speech, and dress; levity of conversation, frothy language, and airy dress, are very unbecoming aged persons: and who ought to be temperate; in eating and drinking, especially the latter, to which old age is most addicted, and care should be taken that they be not over charged with it, and that day overtake them unawares, since they are upon the brink and borders of eternity: the word is rendered "discreet" in Tit 2:5 and sober in Ti1 3:2 and both are characters suitable to men in years. Sound in faith, in charity, in patience; though they may be unhealthful in their bodies, and become decrepit through age, they should be sound in their minds; in the doctrine of faith, lest they should lead others into error; and their faith in Christ should appear to be right and genuine; and their love to God, to Christ, and to his people, should be real and sincere, and be taken off from the things of the world, of time and sense; an affection for which is an evil that frequently cleaves to old age: and patience should have its perfect work; not only to bear the infirmities of body, brought on by age; but whatsoever sufferings they may be called unto for the sake of Christ and his Gospel, in their last day; and to run out the race that is set before them.

Verse 2

And the aged women likewise,.... Speak also to them the things which become their profession, and what is right for them to be, and do: these aged women design not persons in office, who were ancient widows, and had some care of the poor; or presbyteresses, as some call them, the wives of presbyters or elders, as being distinct from deaconesses; but godly women in years, who are to be instructed and exhorted: that they be in behaviour as becometh holiness; or "holy women", sanctified by the Spirit of God; and who are priestesses unto God, as the word may signify, being made so by Christ unto the Father, as men are made kings and priests by him; such ought to be in their clothing, and in their speech, and in the whole of their conduct and conversation, as become the character which they bear, and the profession they make: not false accusers; of the brethren, and sisters, which is to act the part of the devil; and indeed, the same word is here used which is commonly given to him; not raising false reports of, bringing false charges against members of churches, and so making differences and divisions among them. Not given to much wine; or serving it, or being enslaved by it, which is very scandalous in any, especially in the female sex, and yet was what was too common in the eastern countries. Teachers of good things; both by example and by instruction, but in their own houses privately; for they were not suffered to teach publicly, or to speak in the church; these should be teachers, not of old wives' fables, of superstitious customs, rites, and ceremonies, of the intrigues of love, and of things filthy and obscene, which are too often handed down to posterity by such persons; but of things that are solid and substantial, useful and improving, honest and honourable, chaste and pure. Particularly,

Verse 3

That they may teach the young women to be sober,.... Or to be chaste, modest, and temperate; or to be wise and prudent in their conduct to their husbands, and in the management of family affairs, who have had a large experience of these things before them. To love their husbands; to help and assist them all they can; to seek their honour and interest; to endeavour to please them in all things; to secure peace, harmony, and union; to carry it affectionately to them, and sympathize with them in all afflictions and distresses; for this is not so much said in opposition to placing their affections on other men, and to the defilement of the marriage bed, as to moroseness and ill nature. To love their children; not with a fond, foolish, loose, and ungoverned affection; but so as to seek their real good, and not only their temporal, but spiritual and eternal welfare; to bring them up in the nurture and admonition of the Lord; and to use and keep proper discipline and government over them; for otherwise, amidst all the fondness of natural affection, a parent may be said to hate a child, Pro 13:24.

Verse 4

To be discreet,.... Or temperate in eating and drinking, so the word is rendered in Tit 2:2 or to be sober both in body and mind; or to be wise and prudent in the whole of their conduct, both at home and abroad: chaste; in body, in affection, words and actions, having their love pure and single to their own husbands, keeping their marriage bed undefiled. Keepers at home: minding their own family affairs, not gadding abroad; and inspecting into, and busying themselves about other people's matters. This is said in opposition to what women are prone unto. It is reckoned among the properties of women, by the Jews, that they are "gadders abroad" (x): they have some rules about women's keeping at home; they say (y), "a woman may go to her father's house to visit him, and to the house of mourning, and to the house of feasting, to return a kindness to her friends, or to her near relations--but it is a reproach to a woman to go out daily; now she is without, now she is in the streets; and a husband ought to restrain his wife from it, and not suffer her to go abroad but about once a month, or twice a month, upon necessity; for there is nothing more beautiful for a woman, than to abide in the corner of her house; for so it is written, Psa 45:13 "the king's daughter is all glorious within".'' And this they say (z) is what is meant by the woman's being an helpmeet for man, that while he is abroad about his business, she is , "sitting at home", and keeping his house; and this they observe is the glory and honour of the woman. The passage in Isa 44:13 concerning an image being made "after the figure of a man, according to the beauty of a man, that it may remain in the house" is by the Targum thus paraphrased: "according to the likeness of a man, according to the praise of a woman, to abide in the house.'' Upon which Kimchi, has this note. "it is the glory of a woman to continue at home, and not go abroad.'' The tortoise, which carries its house upon its back, and very rarely shows its head, or looks out of it, was, with the ancients, an emblem of a good housewife. These also should be instructed to be "good" or "kind" to their servants, and beneficent to the poor, and to strangers, towards whom, very often, women are apt to be strait handed, and not so generous and liberal as they should be: obedient to their own husbands; See Gill on Eph 5:22, Eph 5:24. that the word of God be not blasphemed; by unbelieving husbands, who, by the ill conduct of their wives, would be provoked to speak ill of the Gospel, as if that taught disaffection and disobedience to them. (x) Bereshit Rabba, sect. 45. fol. 40. 3. (y) Maimon. Hilchot Ishot, c. 13. sect. 11. (z) Tzeror Hammor, fol. 5. 4.

Verse 5

Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves. Young men likewise exhort to be sober minded. Temperate, chaste, modest, moderate, wise, and prudent in all things: this is said to Titus, as being his province to instruct and exhort the young men; as it were proper and convenient for aged women to teach the young women how they should behave and conduct themselves. Titus 2:7 tit 2:7 tit 2:7 tit 2:7In all things showing thyself a pattern of good works,.... It was not enough for Titus, and so neither for any other Gospel minister, to deliver out sound doctrine, and to exhort persons of different ages and sexes to the things which become it, but he should through the whole of his conversation be a pattern of every good work unto them; for they that are the shepherds of the flock, are not only to feed them with knowledge, and with understanding, but to be ensamples to them, as well as they who are under their care ought to walk, as they have them for an example; see Ti1 4:12. In doctrine, showing uncorruptness, gravity, sincerity; the apostle here either returns again to his advice about doctrine, that it should be delivered out pure and incorrupt, free from error and heresy, and every mixture and invention of man's; and with all gravity of speech and countenance, without levity in expression, and airiness of gesture; and that it be the sincere milk of the word that is given forth, and that with all integrity and uprightness of soul: or else this refers to the life and conversation of the teacher, as answering to his doctrine, and going along with it; and the sense is, in, or with doctrine, along with the doctrine preached, let the conversation be pure and incorrupt, free from the pollutions of the world, and from any governing vice; and let it be attended with gravity in word, gesture, look, and dress; and with all sincerity, faithfulness, and simplicity, in all our dealings, either with the saints, or with the men of the world.

Verse 6

Sound speech that cannot be condemned,.... In the public ministry, the wholesome words of our Lord Jesus should be used, and the doctrines of the Gospel be expressed, as near as can be, in the words which the Holy Ghost teacheth, and not in the enticing words of man's wisdom; such speech or language should be chosen, that is plain, easy, and acceptable, and conveys just ideas of things; and which being agreeable to the Scriptures of truth, and the analogy of faith, cannot be justly found fault with: or this may refer to private conversation, in which no rotten speech, or corrupt communication should proceed out of the mouth; nothing but what is pure, sound, graceful, and edifying; no filthiness, nor foolish talking and jesting, which are not convenient, and are rightly condemned. That he that is of the contrary part may be ashamed: that is, that he who is on the other side of the question, who opposes the truths of the Gospel, and is an adversary to them; whether he be an Heathen philosopher, or a Jewish Rabbi, or a judaizing teacher, or an heretical man, under the Christian name, may be put to shame and confusion; partly on account of that uncorruptness in doctrine and conversation, which he observes in the true and faithful ministers of the word, and is wanting in himself; and so being convinced, may be converted and brought to repentance, and to the acknowledgment of the truth; and partly on the account of the false charges and accusations brought by him against such: having no evil thing to say of you; whether with respect to doctrine or practice. The Vulgate Latin version, and all the Oriental versions, read "us", instead of "you". The whole body is reproached for the sake of one or more.

Verse 7

Exhort servants to be obedient to their own masters,.... And not others, whether they be believers, or unbelievers, gentle or froward, all their lawful commands ought to be obeyed; See Gill on Eph 6:5 and to please them well in all things; not only to obey and serve them, and do what they order, but to seek and endeavour to do it in such a way as may be grateful, acceptable, and well pleasing to them, whereby an interest in their affection, esteem, and commendation, may be gained: and this should be done always, and in all things, that are not contrary to a good conscience and to the Christian religion, and to the laws of God and nature. Or "that they may be well pleased in all things"; that is, be satisfied and contented with such things as they have, and in their state and condition as servants, and cheerfully abide in the calling wherein they are called: not answering again; replying to their masters' orders, or complaints, either in a pert, or saucy, or grumbling manner; an evil very incident to servants, and which greatly provokes.

Verse 8

Not purloining..... Or stealing, embezzling their master's substance, taking away, and making use of what is their property, keeping back part of money or goods committed to their trust: the word is used in the case of Ananias and Sapphira. Act 5:2, but showing all good fidelity; approving themselves to be faithful servants in everything they are intrusted with: that they may adorn the doctrine of God our Saviour in all things; Christ is our alone Saviour, and he is truly and properly God, and so fit and able to be a Saviour; and the Gospel is his doctrine, not only what he himself preached, when on earth, but it is a doctrine concerning him; concerning his deity, and the dignity of his person, and concerning his office as Mediator, and the great salvation by him; and which are so many reasons why it should be adorned by a suitable life and conversation; for this is what becomes the Gospel of Christ, throws a beauty upon it, and is ornamental to it; and in this way the doctrine of Christ may be, and ought to be, adorned by servants, as well as others: to adorn the Gospel, is first to believe and receive it, then to profess it, and hold fast that profession, and walk worthy of it. Two of Stephens's copies read, "in", or "among all men".

Verse 9

For the grace of God that bringeth salvation,.... By which is meant, not the free love and favour of God, which lies in his own heart; for though that is productive of salvation, and is the source and spring of it, and what brings it forth, and is far from encouraging licentiousness, but instructs in real piety, and constrains to obedience to the will of God; yet this does not appear, nor has it been, nor is it made manifest unto all men, but is peculiar to the Lord's own people; nor does it design the grace of God wrought in the hearts of believers; for though salvation is strictly connected with it, and it powerfully influences the lives and conversations of such, who are partakers of it; yet it has not appeared to, nor in all men; all men have not faith, nor hope, nor love, nor any other graces of the Spirit: but by the grace of God is intended the doctrine of grace, the Gospel of the grace of God; called so, because it is a declaration of the grace of God, and of salvation by it: and is the means, in the hand of the Spirit, of conveying grace to the heart, and implanting it in it; in which sense the phrase is used in Act 20:24 and this is called the Gospel of salvation, the word of salvation, and salvation itself, and so may be said to bring it; it brings and publishes the good news of it; it shows unto men the way of salvation; it gives an account of the Saviour himself, that he is the great God, and so fit to be a Saviour; that he was appointed by God the Father to be his salvation; that he was sent, and came to work out salvation; and that he is become the author of it; and that he is the only Saviour, and an able, willing, and complete one: it gives an account of the salvation itself; that it is the salvation of the soul; that it is a great one, and includes both grace and glory; that it is everlasting, and all of free grace; and it points out the persons who are interested in it, and shall enjoy it, even all those that are chosen to it, and are redeemed, reconciled, and justified by the blood of Christ, and are brought to believe in him: and the Gospel not only brings the news of all this to the ear, in the external ministration of it; but it brings it to the heart, and is the power of God unto salvation, when it comes, not in word only, but in power, and in the Holy Ghost; or when it comes under the powerful influences and application of the Spirit of God. Some read this clause thus, "that bringeth salvation to all men"; to which agrees the Syriac version, which renders it, , "that quickeneth" or "saveth all"; and so the Arabic version: but then this cannot be understood of every individual person; for the Gospel has not brought salvation to everyone in any sense, not even in the external ministry of it; there have been multitudes who have never so much as heard the outward sound of salvation by Jesus Christ, and fewer still who have an application of it to their souls by the Spirit of God; to many to whom it has come, it has been an hidden Gospel, and the savour of death unto death: it follows indeed, hath appeared to all men; which supposes it to have been hid, as it was, in the thoughts, purposes, and counsels of God; and in Jesus Christ, in whom all the treasures of wisdom and knowledge are hid; and in the covenant of grace, of which the Gospel is a transcript; and in the types and shadows of the ceremonial law: it was in some measure hid from angels, who desire to look into it, and from the Old Testament saints, to whom it was not known as it is now, by the apostles and prophets; and it was entirely hid from the Gentiles, the times of whose ignorance God overlooked: and it suggests, that it now appeared or shone out more clearly, and more largely. The Gospel had been like a candle lighted up in one part of the world, only in Judea, but now it shone out like the sun in its meridian glory, and appeared to all men; not to every individual person; it has neither shined upon, nor in everyone: it did not in the apostle's time, when it appeared the most illustrious, and shone out the most extensively, as well as the most clearly; nor has it in ages since, nor does it in ours; there are multitudes who know nothing of it, and are neither under its form nor power: but this is to be understood of all sorts of men, of every nation, of every age and sex, of every state and condition, high and low, rich and poor, bond and free, masters and servants; which sense well agrees with the context, Tit 2:2 and the words are a reason why the apostle would have duty urged on all sorts of persons, because the Gospel was now preached to all; and it had reached the hearts of all sorts of men; particularly the Gentiles may be intended from whom the Gospel was before hid, and who sat in darkness, and in the shadow of death; but now the great light shined upon them, and the Gospel was no more confined to one people only, but was preached to every creature under heaven, or to the whole creation; namely, to the Gentiles, pursuant to the commission in Mar 16:15.

Verse 10

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.

Verse 11

Looking for that blessed hope,.... Not the grace of hope; though that being a good hope through grace, and a hope of blessedness, may be called a blessed hope; yet this the saints have already implanted in their hearts in regeneration, and cannot be said to look for it: rather Christ, the object and ground of hope, who is our hope, and Christ in us the hope of glory, who is blessed for evermore; and in the enjoyment of whom the happiness of the saints hereafter will greatly consist; and whom they look for, and expect from heaven, and who is expressly mentioned in the next clause: but as this may be something distinct from that, it may be best, by this blessed hope, to understand the thing hoped for, eternal glory and happiness; called elsewhere the hope of righteousness, and the hope laid up in heaven, Gal 5:5 and which will lie in the beatific vision of God and Christ; in a perfect knowledge of them, in communion with them, and conformity to them; and in the society of angels and glorified saints; and in a freedom from all evil, outward and inward, and in the possession of all good: and to be looking for this, is to be desiring it with the heart and affections set upon it, longing to be in the enjoyment of it, and yet waiting patiently in the exercise of faith and hope; for looking includes all the three graces, faith, hope, and love; and particularly the former, which is always attended with the latter; for it is such a looking for this blessedness, as that a man firmly believes he shall partake of it: and there is good reason for a regenerate man so to look for it; since it is his Father's gift of free grace, and is laid up for him; Christ is gone to prepare it by his presence, mediation, and intercession; yea, he is gone, as the forerunner, to take possession of it in his name: this man is begotten again to a lively hope of it; he is called by the grace of God unto it; he is a child of God, and so an heir of it; he has a right unto it, through the justifying righteousness of Christ, and has a meetness for it through the sanctifying grace of the Spirit; and who is in him as the earnest and pledge of it: now such a firm expectation of the heavenly glory does the Gospel, the doctrine of the grace of God, teach, direct, and encourage to; for these words must be read in connection with the preceding, as a further instruction of the Gospel, as well as what follows: and the glorious appearing of the great God, and our Saviour Jesus Christ; not two divine persons, only one, are here intended; for the word: rendered "appearing", is never used of God the Father, only of the second person; and the propositive article is not set before the word "Saviour", as it would, if two distinct persons were designed; and the copulative "and" is exegetical, and may he rendered thus, "and the glorious appearing of the great God, even our Saviour Jesus Christ"; who, in the next verse, is said to give himself for the redemption of his people: so that here is a very illustrious proof of the true and proper deity of Christ, who will appear at his second coming; for of that appearance are the, words to be understood, as the great God, in all the glories and perfections of his divine nature; as well as a Saviour, which is mentioned to show that he will appear to the salvation of his people, which he will then put them in the full possession of; and that the brightness of his divine Majesty will not make them afraid: and this appearance will be a glorious one; for Christ will come in his own glory, in the glory of his deity, particularly his omniscience and omnipotence will be very conspicuous; and in his glory as Mediator, which will be beheld by all the saints; and in his glory as a Judge, invested with power and authority from his Father, which will be terrible to sinners; and in the glory of his human nature, with which it is now crowned; and in his Father's glory, in the same he had with him before the world was, and which is the same with his, and in that which he will receive from him as man and Mediator, and as the Judge of the whole earth; and in the glory of his holy angels, being attended with all his mighty ones: to which may be added, that saints will be raised from the dead, and with the living ones appear with Christ in glory, and make up the bride, the Lamb's wife, having the glory of God upon her; so that this will be a grand appearance indeed. Now this the Gospel directs, and instructs believers to look for, to love, to hasten to, most earnestly desire, and yet patiently wait for, most firmly believing that it will be: and this the saints have reason to look for, with longing desire and affection, and with pleasure, since it will be not only glorious in itself, but advantageous to them; they will then be glorified with Christ, and be for ever with him.

Verse 12

Who gave himself for us,.... Not another, or another's, but himself; not merely his own things, but his own self; not the world, and the riches of it, not gold and silver, and such like corruptible things, as the price of redemption; not the cattle on a thousand hills for sacrifice; not men nor angels, but himself; all that belong to him, all that is near and dear, his name, fame, credit, and reputation; his time, strength, and service: all the comforts of life, and life itself; his whole manhood, soul, and body, and that as in union with his divine person; which he gave into the hands of men, and of justice, and to death itself, to be a ransom price of his people, and for a propitiation and sacrifice for their sins, to be paid and offered in their room and stead: not for all mankind, but for many; for us, for all the elect of God, for the church; and who are represented when he gave himself, or died for them, as ungodly, sinners, and enemies: this was a free and voluntary gift, and is an unspeakable one; who can say all that is contained in this word "himself?" it is an instance of the greatest love, of love that passeth knowledge; God, because he could swear by no greater, swore by himself; and Christ, because he could give no greater gift, nor any greater instance of his love, gave himself, for the following ends and purposes: that he might redeem us from all iniquity: sin brings into bondage and, slavery, redemption is a deliverance from it; sin binds guilt upon the sinner, and lays him under obligation to punishment, and renders him liable to the curse and condemnation of the law; Christ was made sin, and a curse for his people, that he might redeem them from both, and deliver them from the punishment due to sin; which he has done by bearing it in his own, body on the tree, whereby he has redeemed them from all iniquity, that so it shall not be their ruin, or they come into condemnation on account of it; even from original sin, and from all actual transgressions; from all which his blood cleanses, and his righteousness justifies, and which God, for his sake, freely and fully forgives. Christ was called to this work by his Father, to which he agreed; and the plan of redemption being drawn in the everlasting council, and the whole adjusted and fixed in the covenant of peace; promises and prophecies were given out of it, and in the fulness of time Christ was sent, and came to effect it; and he has obtained eternal redemption for us, through the price of his own blood, which could have never been wrought out by any creature; and wherein all the divine perfections are glorified and is a plenteous and complete one; it includes in it, or connects with it, the blessings of justification, peace, pardon, adoption, and eternal life. It follows as another end of Christ's giving himself, or what is a branch of redemption, or consequent upon it, and purify unto himself a peculiar people, zealous of good works; all mankind are filthy and unclean by nature, in all the powers and faculties of their souls; nor can they cleanse themselves from their impurity of flesh and spirit, by anything that they can do: Christ has a peculiar people among these, a church whom he loves, and for whom he has given himself, that he might sanctify and cleanse them from their sins; which he has done by shedding his blood for them, and washing them in it, which cleanses from all sin, and he has purified them unto himself, for his own use and service, for his pleasure and delight, and to his glory; that they might be a proper habitation for him now; and that they might be made ready for him, to have the marriage between, him and them consummated; and that they might be presented to himself a glorious church, without spot or wrinkle, and be with him, both in the new Jerusalem state, into which nothing that defiles, or is defiled, enters, and in heaven, to all eternity. Now these people, for whom Christ has given himself, and whom he has redeemed and purifies, are a "peculiar people"; for whom Christ has a peculiar love, in whom he takes a peculiar delight, and to whom he grants peculiar nearness to himself, and bestows peculiar blessings on them, and makes peculiar provisions for them, both for time and eternity; these are Christ's own, his possession, his substance, what he has a special right to by his Father's gift, his own purchase, and the conquest of his grace; and they are a distinct and separate people from all others, in election, redemption, effectual calling, and in Christ's intercession, and will be in the resurrection morn, at the day of judgment, and to all eternity; and they are, as the word also signifies, an excellent and valuable people; they are Christ's portion and inheritance; they are his peculiar treasure, his jewels, whom, as such, he values and takes care of. The Syriac version renders it, "a new people". And they who are redeemed and purified by Christ, through the power of his grace upon them, become a people "zealous of good works"; not in order to their justification and salvation, but in obedience to the will of God, and to testify their subjection and gratitude to him, and for his honour and glory, and for the credit of religion, and the good of men, These not only perform them, but perform them from principles of truth and love, and with a zeal for the glory of God, and the honour of his Gospel; and with an holy emulation of one another, striving to go before, and excel each other in the performance of them.

Verse 13

These things speak and exhort,.... Sound doctrine, the doctrine of grace, the doctrines of salvation and redemption by Christ, of peace, pardon, and cleansing by his blood; these speak out clearly, plainly, publicly, boldly, and faithfully: and the things which become sound doctrine; the duties of religion suitable to every age and sex, a denying of ungodliness and worldly lusts, a sober, righteous, and godly life and conversation, exhort unto; and encourage the saints to be zealous of good works, and comfort them with the expectation of the blessed hope, and glorious appearance of Christ. And rebuke with all authority; such as imbibe errors and heresies, or indulge to vice and wickedness, with the authority both of Christ and his church, in the name of the one, and by the order and vote of the other, that the reproof may come with the greater weight; and in a grave and solemn manner, suitable to the dignity of the ministerial office and character, and with that sharpness and severity the offence requires. Let no man despise thee; as negligent in the discharge of his office, or as doing it in a pusillanimous manner, or as behaving in his life and conversation unworthy of the character he bore, and so is a direction to himself; or else it may be considered as designed for the churches in Crete, and the professors of religion, and to be an instruction to them to value Titus, and treat him with respect, and not with contempt; which shows that this epistle was not written for Titus only, or for his own use, but for the service of others. The Ethiopic version reads, "let no man deceive thee". Next: Titus Chapter 3

Verse 1

Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him, I. Generally, to a faithful discharge of his own office. His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then, II. Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10. Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants. 1. To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men. 2. To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as Co1 10:31, Whatever you do, do all to the glory of God. And Phi 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers - mē diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (Co1 14:34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pro 31:1, Pro 31:26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things. 3. There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach, (1.) To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pro 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. Ti1 5:13, Ti1 5:14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and, (2.) In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (Ti1 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13, Tit 2:14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Gen 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22, Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?" would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Rom 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is," would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women. 4. Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life. 5. With these instructions to Titus, respecting what he should teach others - the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching. (1.) Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art." Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction, (2.) For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7, Tit 2:8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. Ti1 4:16, Take heed to thyself, and to thy doctrine: and, Ti1 4:12. of the same chapter, "Let no man despise thy youth, but be thou an example of believers in word - in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee." In Ti2 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. Th1 2:9, Th1 2:10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are, (3.) The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow, 6. The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws - that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them. (1.) The duties themselves are these: - [1.] To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Rom 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. "If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?" This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. Pe1 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And, [2.] To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his, - when this can content them, that the earthly master is pleased, though God be displeased, - or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, "Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. "Art thou called, being a servant? Care not for it, Co1 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ." Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible. [3.] Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est - Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires. [4.] Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pro 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Luk 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then, (2.) Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants - more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.

Verse 11

Here we have the grounds or considerations upon which all the foregoing directions are urged, taken from the nature and design of the gospel, and the end of Christ's death. I. From the nature and design of the gospel. Let young and old, men and women, masters and servants, and Titus himself, let all sorts do their respective duties, for this is the very aim and business of Christianity, to instruct, and help, and form persons, under all distinctions and relations, to a right frame and conduct. For this, 1. They are put under the dispensation of the grace of God, so the gospel is called, Eph 3:2. It is grace in respect of the spring of it - the free favour and good-will of God, not any merit or desert in the creature; as manifesting and declaring this good-will in an eminent and signal manner; and as it is the means of conveying and working grace in the hearts of believers. Now grace is obliging and constraining to goodness: Let not sin reign, but yield yourselves unto God; for you are not under the law, but under grace, Rom 6:12-14. The love of Christ constrains us not to live to self, but to him (Co2 5:14, Co2 5:15); without this effect, grace is received in vain. 2. This gospel grace brings salvation (reveals and offers it to sinners and ensures it to believers) - salvation from sin and wrath, from death and hell. Hence it is called the word of life; it brings to faith, and so to life, the life of holiness now and of happiness hereafter. The law is the ministration of death, but the gospel the ministration of life and peace. This therefore must be received as salvation (its rules minded, its commands obeyed), that the end of it may be obtained, the salvation of the soul. And more inexcusable will the neglecters of this grace of God bringing salvation now be, since, 3. It hath appeared, or shone out more clearly and illustriously than ever before. The old dispensation was comparatively dark and shadowy; this is a clear and shining light; and, as it is now more bright, so more diffused and extensive also. For, 4. It hath appeared to all men; not to the Jews only, as the glory of God appeared at mount Sinai to that particular people, and out of the view of all others; but gospel grace is open to all, and all are invited to come and partake of the benefit of it, Gentiles as well as Jews. The publication of it is free and general: Disciple all nations: Preach the gospel to every creature. The pale is broken down; there is no such enclosure now as formerly. The preaching of Jesus Christ, which was kept secret since the world began, now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom 16:25, Rom 16:26. The doctrine of grace and salvation by the gospel is for all ranks and conditions of men (slaves and servants, as well as masters), therefore engaging and encouraging all to receive and believe it, and walk suitably to it, adorning it in all things. 5. This gospel revelation is to teach, and not by way of information and instruction only, as a schoolmaster does his scholars, but by way of precept and command, as a sovereign who gives laws to his subjects. It directs what to shun and what to follow, what to avoid and what to do. The gospel is not for speculation only or chiefly, but for practice and right ordering of life; for it teaches us, (1.) To abandon sin: Denying ungodliness and worldly lusts; to renounce and have no more to do with these, as we have had: Put off, concerning the former conversation, the old man which is corrupt; that is, the whole body of sins, here distributed into ungodliness and worldly lusts. "Put away ungodliness and irreligion, all unbelief, neglect or disesteem of the divine Being, not loving, nor fearing, nor trusting in him, nor obeying him as we should, neglecting his ordinances, slighting his worship, profaning his name or day. Thus deny ungodliness (hate and put it away); and 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, Co1 10:24; Co1 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, Co1 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 Co1 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 (Jo1 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, Co1 15:19. By hope is meant the thing hoped for, namely, Christ himself, who is called our hope (Ti1 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, Pe1 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! Pe2 3:11, Pe2 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 (Pe1 1:3), turned to serve the living God, and wait for his Son from heaven, Th1 1:9, Th1 1:10. Christians are marked by this, expecting their Master's coming (Luk 12:36), loving his appearance, Ti2 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, Ti1 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 (Pe1 1:18, Pe1 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, Pe1 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, Co2 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.

Verse 15

The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself. I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, Pe1 4:11, and not the figments and inventions of his own brain. II. The manner; by doctrine, and exhortation, and reproof with all authority. Ti2 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. "These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness - those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate. III. Here is a special instruction to Titus in reference to himself: "Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God." Or thus, "Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example - to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort. Perhaps too an admonition might be here intended to the people - that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. "Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, Th1 5:12, Th1 5:13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls."

Verse 1

2:1-15 Wholesome teaching was especially urgent on account of the false teachers, who had wreaked havoc on “whole families” (1:11). In 2:1-10, Paul addresses different groups within the household of faith, showing his concern for the public testimony of the church (2:5, 8, 10; see also 1 Tim 5:1–6:2). Paul then elaborates on the coming of Christ (Titus 2:11-14) before giving a direct charge to Titus (2:15).

Verse 9

2:9-10 The purpose of these commands is to make the teaching about God . . . attractive (see 1 Tim 6:1-2).

Verse 11

2:11-15 For: The commands of 2:1-10 are here grounded in the past and future coming of Christ. God’s grace is a model for the church’s own conduct, even as salvation by grace makes a good life possible and creates people devoted to good works (see also 3:3-7).

2:11 has been revealed (literally has appeared): See study note on 1 Tim 6:14. • salvation to all people: Paul intends that God’s grace will fully accomplish its ends among the Cretans and that, in doing so, it will enlist them into God’s saving work of evangelism (Titus 2:12; see 1 Tim 2:1-7; 4:10).

Verse 12

2:12 we are instructed: The emphasis of this instruction falls on the positive virtues: wisdom, righteousness, and devotion to God. In Greco-Roman writings, these three virtues represent virtuous conduct in general. These virtues counter the Cretan vices listed in 1:12 and are transformed into thoroughly Christian qualities (see 2:13). • Paul exhorts the Cretans to bring these virtues to life, in order to make plain to their compatriots that a virtuous life derives only from God’s grace in Jesus Christ.

Verse 13

2:13 we look forward: This implies hope as well as future accountability, both of which stimulate godly conduct in the present. • will be revealed: This phrase translates a prominent Greek word in the letters to Timothy and Titus (“epiphany” or “appearing”; also 2:11; see study note on 1 Tim 6:14). • great God and Savior: This is one of the few places in the New Testament where Jesus Christ is called “God” outright (see also John 1:1; 20:28; Rom 9:5; Heb 1:8; 2 Pet 1:1; possibly John 1:18). Yet this claim is entirely consistent with the roles and attributes of Christ and the worship that he receives. Possibly this designation is used here to insist that Christ is not a mere human promoted to membership in the pantheon of gods (see study note on Titus 1:12). At the time of this letter, Christians were insisting more and more that Christ alone, rather than rulers and emperors, should be called divine.

Verse 14

2:14 Salvation produces a people who have the desire and capacity for the good deeds outlined in 2:2-10. • He gave his life: See also 1 Tim 2:6. • to free us: See Gal 3:22; 4:4-5; cp. Exod 6:6-8. • The phrase his very own people recalls the formation of Israel as a nation (see Exod 19:5; Deut 7:6; 14:2). Those who follow Christ are now God’s people—his nation—and the Spirit leads them to keep God’s covenant. • totally committed to doing good deeds: See Titus 1:16; Eph 2:10.