Worthy.Bible » STRONG » Titus » Chapter 2 » Verse 1-15

Titus 2:1-15 King James Version with Strong's Concordance (STRONG)

1 But G1161 speak G2980 thou G4771 the things which G3739 become G4241 sound G5198 doctrine: G1319

2 That the aged men G4246 be G1511 sober, G3524 grave, G4586 temperate, G4998 sound G5198 in faith, G4102 in charity, G26 in patience. G5281

3 The aged women G4247 likewise, G5615 that they be in G1722 behaviour G2688 as becometh holiness, G2412 not G3361 false accusers, G1228 not G3361 given G1402 to much G4183 wine, G3631 teachers of good things; G2567

4 That G2443 they may teach G4994 the young women G3501 to be G1511 sober, G4994 to love their husbands, G5362 to love their children, G5388

5 To be discreet, G4998 chaste, G53 keepers at home, G3626 good, G18 obedient G5293 to their own G2398 husbands, G435 that G3363 the word G3056 of God G2316 be G987 not G3363 blasphemed. G987

6 Young men G3501 likewise G5615 exhort G3870 to be sober minded. G4993

7 In G4012 all things G3956 shewing G3930 thyself G4572 a pattern G5179 of good G2570 works: G2041 in G1722 doctrine G1319 shewing uncorruptness, G90 gravity, G4587 sincerity, G861

8 Sound G5199 speech, G3056 that cannot be condemned; G176 that G2443 he that is of G1537 the contrary part G1727 may be ashamed, G1788 having G2192 no G3367 evil G5337 thing G3367 to say G3004 of G4012 you. G5216

9 Exhort servants G1401 to be obedient G5293 unto their own G2398 masters, G1203 and to G1511 please them well G2101 in G1722 all G3956 things; not G3361 answering again; G483

10 Not G3361 purloining, G3557 but G235 shewing G1731 all G3956 good G18 fidelity; G4102 that G2443 they may adorn G2885 the doctrine G1319 of God G2316 our G2257 Saviour G4990 in G1722 all things. G3956

11 For G1063 the grace G5485 of God G2316 that bringeth salvation G4992 hath appeared G2014 to all G3956 men, G444

12 Teaching G3811 us G2248 that, G2443 denying G720 ungodliness G763 and G2532 worldly G2886 lusts, G1939 we should live G2198 soberly, G4996 G2532 righteously, G1346 and G2532 godly, G2153 in G1722 this present G3568 world; G165

13 Looking for G4327 that blessed G3107 hope, G1680 and G2532 the glorious G1391 appearing G2015 of the great G3173 God G2316 and G2532 our G2257 Saviour G4990 Jesus G2424 Christ; G5547

14 Who G3739 gave G1325 himself G1438 for G5228 us, G2257 that G2443 he might redeem G3084 us G2248 from G575 all G3956 iniquity, G458 and G2532 purify G2511 unto himself G1438 a peculiar G4041 people, G2992 zealous G2207 of good G2570 works. G2041

15 These things G5023 speak, G2980 and G2532 exhort, G3870 and G2532 rebuke G1651 with G3326 all G3956 authority. G2003 Let G4065 no man G3367 despise G4065 thee. G4675

Commentary on Titus 2 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 2

Tit 2:1-15. Directions to Titus: How to Exhort Various Classes of Believers: The Grace of God in Christ Our Grand Incentive to Live Godly.

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

speak—without restraint: contrast Tit 1:11, "mouths … stopped."

doctrine—"instruction" or "teaching."

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

grave—"dignified"; behaving with reverent propriety.

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

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

3. behaviour—"deportment."

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

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 (Ro 6:16; 2Pe 2:19).

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

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, 2Ti 1:7). Alford therefore translates, "That they school (admonish in their duty) the young women to be lovers of their husbands," &c. (the foundation of all domestic happiness). It was judicious that Titus, a young man, should admonish the young women, not directly, but through the older women.

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

good—kind, beneficent (Mt 20:15; Ro 5:7; 1Pe 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, 10; Ro 2:24; 1Ti 5:14; 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [Theophylact].

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].

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 2Co 11:3), so as to be "a pattern" to all. As "gravity," &c., refers to Titus himself, so "uncorruptness"; though, doubtless, uncorruptness of the doctrine will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself.

gravity—dignified seriousness in setting forth the truth.

sincerity—omitted in the oldest manuscripts.

8. speech—discourse in public and private ministrations.

he that is of the contrary part—the adversary (Tit 1:9; 2Ti 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, 10; 1Ti 5:14; 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.

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; 1Ti 6:1, &c.; 1Pe 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 (1Co 7:20-24).

not answering again—in contradiction to the master: so the Greek, "not contradicting" [Wahl].

10. Not purloining—Greek, "Not appropriating" what does not belong to one. It means "keeping back" dishonestly or deceitfully (Ac 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 1Ti 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.

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; Lu 1:79). "hath been manifested" (Tit 3:4), after having been long hidden in the loving counsels of God (Col 1:26; 2Ti 1:9, 10). The image is illustrated in Ac 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" (1Th 5:5, 8; there is a double "appearing," that of "grace" here, that of "glory," Tit 2:13; compare Ro 13:12). Connect it not as English Version, but, "The grace … that bringeth salvation to all men hath appeared," or "been manifested" (1Ti 2:4; 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).

12. Teaching—Greek, "disciplining us." Grace exercises discipline, and is imparted in connection with disciplining chastisements (1Co 11:32; Heb 12:6, 7). The education which the Christian receives from "the grace" of God is a discipline often trying to flesh and blood: just as children need disciplining. The discipline which it exercises teaches us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world (Greek, "age," or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (Tit 1:12, 16; 1Co 1:20; 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—(Lu 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], (Ga 5:16; Eph 2:3; 1Jo 2:15-17; 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).

13. (Php 3:20, 21).

Looking for—with constant expectation (so the Greek) and with joy (Ro 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 Lu 2:25.

that—Greek, "the."

blessed—bringing blessedness (Ro 4:7, 8).

hope—that is, object of hope (Ro 8:24; Ga 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 2Th 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; 1Ti 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 2Ti 1:10) the kindred verb "appeared" (epephanee), Tit 2:11, refers (1Ti 6:14; 2Ti 4:1, 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, 1Jo 5:20. The phrase occurs nowhere else in the New Testament, but often in the Old Testament. De 7:21; 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.

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."

15. with all authority—Translate, "authoritativeness" (compare "sharply," Tit 1:13).

Let no man despise thee—Speak with such vigor as to command respect (1Ti 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].