Tit 2:1
Vv 1-10: Exhortations to good works: This section, the central
section of Paul’s letter to Titus, emphasizes practical, personal holiness of
life, and dedication and service to God. It is the logical continuation of Tit
1:16: Certain “believers” have made a great profession of knowing God, but in
works they deny Him. Therefore, those who truly know God must manifest that
knowledge in sober and sound lives that affirm Him!
Two of those key words which have received some attention
already are used with full force in this section. “Hugiaino” (sound, healthy)
and related words appear five times in the letter; three appearances are in this
section (Tit 2:1,2,8). “Sophron” (sober) and related words appear six times in
the letter; four are in this section (Tit 2:2,4,5,6), and one immediately
follows it (Tit 2:12). Paul seems repetitious almost to the point of being
tiresome; yet if he seems so, it is only because it is so important! His is an
insistent, challenging repetition! Like the repetitive clanging of an alarm
bell, it must wake us up! We are in constant danger of succumbing to what is no
more than new and exciting. To the degree that we do this, we fail to give due
weight in our lives to the sound and sober and sensible matters of our
faith.
Paul is determined that Titus (and we!) never forget what is
really important. It is one thing to enjoy the “trappings” of the Truth to play
with theoretical questions, to discuss the latest controversy, to talk about the
Truth as a hobby and a conscience-salver. But it is quite another thing to get
down to the serious business of disciplining ourselves, giving up our own
natural desires, coming to grips with the “deceitful serpent” in our own
breasts. Our main concern must be how we ourselves live our daily lives — what
we do with our time and money and strength — and whether we manifest the
spiritual qualities of Christ: purity, patience, sobriety, goodness, kindness,
and love.
Our minds, if they are to be like the mind of Christ, must be
brought into subjection and centered on something greater than ourselves. It is
the same principle by which the plowman must focus on some distant object in
order to guide the plow. If he looks at the end of his nose, at what is right in
front of him, his course will be quite erratic. But if he looks to Christ, and
the distant goal, then all the “little things”, the day-to-day distractions will
not deter him from that worthwhile object.
Sobriety and soundness necessitate a balanced view of all the
aspects of the Truth. A man who is constantly fretting about a fad, or a pet
theory, or a matter of secondary importance, or a question of personal judgment,
has a false center. Like an unbalanced bearing, he will behave erratically under
pressure. Perhaps he has some concern immediately before him, and he cannot
soberly put it in its rightful place amongst all the aspects of the Truth. So
finally that fad, that triviality, gets the better of him and he sees nothing
else. Much harm, and lasting harm, is done by such brethren when they are
unwisely put in positions of prominence.
Vv 1,2: The older men: In this section, Paul through Titus
addresses exhortations to every class in the ecclesias. First of all, the older
brothers are to be sober and sound in the faith, loving and patient (v 2). It
may be thought by some that the older brothers among us are often too “sober”
already! It is true that age too often brings an irritable conservatism, unable
to change and suspicious of any point of view except the one already imprinted
on the mind. However, this is not true Scriptural “sobriety”. Indeed, the older
brothers more than any other ecclesial group may need to cultivate Scriptural
“sobriety” — which is balance of mind, for the very reason that the passage of
the years can harden their minds in an eccentric intolerance.
Love and patience must also be cultivated by the older
brothers. If their wealth of experience is to be of any help to other, younger
members, it must be made available carefully and considerately, not handed down
in dictatorial pronouncements. (Perhaps it would not be asking too much, also,
if the older ones would try to encourage youth in at least some of its projects.
It would seem that the only gift experience confers on some is that of pouring
cold water on every new plan of the young!)
In short, it can be said that both young and old need one
another in ecclesial life. The drawing of lines, and the erecting of barriers
between the generations, can only injure Christ’s body in the long run. We are
all “one family” and “one body” — young, middle-aged, and old together. Each
class has a strength peculiarly its own, but each has its special weakness.
Young men are wise to seek the help of the old that they may guard against the
errors of inexperience. Old men are wise to listen to the young that they may
guard against a self-satisfied and crotchety prejudice. This distinction is
nicely made by the Apostle John: “I have written unto you, fathers, because ye
have known him (ie, Christ) from the beginning” (1Jo 2:13). (The words “that is”
are italicized in the AV; the sense is best when they are omitted.) The old have
a great wealth of experience. Their strength is that experience; but their
weakness can be a desire to live in the past, and to resist all
change.
“I have written unto you, young men, because ye are strong” —
strong and energetic in body, the envy of many older ones. But that strength is
a two-edged sword; what may be great strength to serve God may also be great
strength misdirected to satisfy natural desires.
“… and the word of God abideth in you” — Youth has keener
wit and quicker intelligence; the memory is better; ideas may be grasped and
elaborated more readily by the young. But there is, again, the corresponding
danger, that the desire for some “new thing” or for notoriety may mean a greater
potential for harm. “… and ye have overcome the wicked one” (1Jo
2:14).
But what may look like an easy battle, at the beginning,
against the lusts of the flesh, may only lull the “strong” young brother into a
pride and a complacency that can prove fatal. “Let not him that girdeth on his
harness boast himself as he that putteth it off” (1Ki 20:11).
V 1: SOUND: “Hugaino”: healthful.
DOCTRINE: The word “doctrine” sounds a bit too formal;
the idea is: that which is taught; not only first principles, but especially
conduct. Gospel truth must be inseparable from the virtues of meekness,
patience, faith, and love. Anytime we see a professing believer who does not
adhere to the essential qualities Paul describes, we may be sure that whatever
he has to say is of little use.
Tit 2:2
THE OLDER MEN: This word (“presbutees”) and related
words signify older people. Sometimes the terms are used to denote seniority in
general (1Ti 5:2; Luke 15:25; John 8:9; Acts 2:17). At other tines, the related
word “presbuteros” refers to the Jewish leaders of the synagogues (Mat 15:2;
16:21; 26:47, 57; Mark 7:3,5; Acts 4:5,23). Later, the term came to be virtually
synonymous with “bishops” (cp Tit 1:5 with Tit 1:7, and Acts 20:17 with Acts
20:28).
It is most likely the word “aged” here should be taken in its
literal sense — referring to advanced years and not to special position. The
whole context of vv 1-10, with its exhortations to young and old, requires this
sense.
God’s “school” is for old men as well as young. Men are not
only initiated into the gospel, but they are trained with a view to perfection.
Since that perfection is unattainable, it stands to reason that no man — not
even the oldest and most spiritual — ever “graduates” from that school! Every
man is only a “child” to God; like a child, he must continue to learn and grow
in grace and knowledge.
Old age can either follow the natural course of degeneration
into the pettiness and selfishness of childhood, or it can be led by the Spirit
of Christ into a golden age of experience, understanding, and usefulness. Much
depends on how we have prepared in earlier years. In the ideal ecclesial
community that Paul portrays here, each age has its place and work: the aged to
give counsel out of their deep maturity in the Word, the middle-aged to carry
forward the work with zeal, and the young eager to learn and help. It is an
altogether lovely concept — a healthy, united Body of beauty and
utility.
TEMPERATE: This is not the usual word “sophron” (which
appears instead as the NIV “self-controlled”). This is “nephalios”, which
literally means sober in relation to the “not given to wine” of Tit 1:7. It is
translated “temperate” in 1Ti 3:2,11.
One sign of true maturity is that a man learns what are, and
what are not, legitimate and lasting pleasures. Elders should have learned that
the “pleasures” of self-indulgence, in whatever form, cost far more than they
are worth.
“Nephalios” carries the implications of clearness of mind,
sober awareness, and thoughtful vigilance. We are to be active, spiritual
thinkers, not passive natural “feelers”! It is so easy to drift into thoughtless
obsession with trivialities, especially as old age approaches and one’s horizons
shrink — so easy to slide off into mindless chatterings about foolish, passing
things. The mind — a lazy and deceitful organism as it is now constituted —
must be constantly disciplined and directed outward, away from the present and
the self to eternity and others.
WORTHY OF RESPECT: The word “semnos” means “dignified”.
It points to seriousness of purpose and to self-respect in conduct. It does not
describe the demeanor of a gloomy killjoy, but that of a man who honestly and
whole-heartedly believes that one day he will leave the society of men to stand
before the all-wise judge for the purpose of giving his account. This word and a
related word are favorites in the Pastoral Letters — appearing there six times
(“grave” here and in 1Ti 3:8, 11; “gravity” in 1Ti 3:4 and Tit 2:7; “honesty” in
1Ti 2:2) and only once elsewhere in Scripture (“honest” in Phi 4:8).
SELF-CONTROLLED: “Sophron”, “sober”. “Sophron”
signifies much more than “freedom from drunkenness” (as the modern word “sober”
implies). It means “right-minded”. It is used of the healed lunatic in Mark 5:15
and Luke 8:35, and thus is the antithesis of unruly behavior. The fact that such
“sobriety” was very much lacking in the Cretan ecclesias is demonstrated by
Paul’s quotation of the proverb: “Cretans are always liars, slow bellies (‘idle
gluttons’)” (Tit 1:12).
In the space of four verses (Tit 2:3-6), Paul addresses no
less than four exhortations to “sobriety” to four different sections of the
ecclesias! The one thing, more than any other, standing between the Cretan
believers and godliness was the absence of “sobriety” — the need for a balanced
outlook and a right-mindedness and a restrained behavior. Establish this
foundation, cultivate this frame of mind, look at the world and yourselves
sensibly and soberly, Paul is saying. Then, and only then, will you truly be in
the way that leads to godliness.
Clearly then, Paul’s exhortation to be “sober” — to be
balanced both in doctrine and conduct — lies right at the heart of his letter
to Titus. And Paul’s advice is just as valid today; for though our modern
circumstances are vastly different from those existing in first-century Crete,
it is still as true as ever that acceptable and Christlike conduct stems only
from the soundness of a healthy spiritual outlook.
The “soberness” which Paul so deliberately stressed to Titus
is the key to many of the things that are lacking in our own lives, both as
individuals and as members of the body of Christ.
SOUND IN FAITH, IN LOVE AND IN ENDURANCE: The aged are
to exemplify their spiritual health (“hugiaino”) in three aspects: faith, love
(“agape”), and patience. This “trilogy” of virtues appears three other times in
Paul’s writings (1Ti 6:11,12; 2Ti 3:10; and 1Th 1:3). It is practically the
equivalent of the more often noted “faith, hope, and love” — hope being
approximated by patience.
In their attitude toward God, the aged men must show soundness
in faith. In their attitude toward their fellows they must show soundness in
love. And in their attitude toward their own lives and situations, they must
show soundness in patience.
IN LOVE: Much might be written of “agape” which, while
good and appropriate, would be more of a digression than an exposition of Titus.
“Agape” is a word not found in Greek writers (where “philanthropy” is the
closest approximation). “Agape” is a distinctively Christian concept, love in
its fullest imaginable force, first exhibited to perfection by our Saviour. It
is a self-denying love, not just benevolently but also compassionately devoted
to its object. It is a love which gives up all for the sake of another, a love
which is truly “out of this world”!
One of the greatest dangers of age is the tendency to drift
into pessimism and fault-finding. The passage of years can cause kindness and
sympathy to fade away, to be replaced by harshness and intolerance. Conscious
effort is needed more and more by older folks, still to see another’s point of
view and to understand another’s circumstances.
IN ENDURANCE: “Steadfastness” (RSV); “endurance” (NIV,
NEB). The third ornament of old age is a willing and silent suffering of hard
and painful things, for the sake of Christ. The years should temper a man like
steel, so that he can bear more and more, and emerge more and more the conqueror
over life’s troubles.
Love and endurance are necessary to the old because
spirituality is a matter of gradual growth. Youth is inclined toward many things
of which age has seen the vanity. Therefore age must have patience and sympathy
while youth is maturing. If there is movement in the right direction, then it
must be careful to encourage it, and not to destroy it with criticism and
intolerance. And youth will be much more inclined to listen if age can show in
its own life that it has learned to manifest these lovely spiritual
fruits.
Tit 2:3
Vv 3-5: To the sisters: Next, the older sisters are singled
out (vv 3,4). In addition to the ever-present reminder to sobriety, they are to
exemplify holiness and loving service to one’s family (in the lesser and the
greater senses). They are not to be “devils”, or false accusers — an implicit
assumption that gossip (useless at best, and deadly at worst) can be a common
fault of older women.
The older sisters are to teach the younger (vv, 4,5) to be
sober, chaste, good, and obedient. This is a logical order. The closest links
between the generations are generally forged on the female side. Women spend
much more time with homes and families. Visiting the sick and caring for
children and other practical expressions of religion often throw young sisters
and old sisters into close companionship. Sometimes great benefits can accrue to
both in these relationships.
The older sisters should be “mothers in Israel”, to whom
younger sisters may turn with their problems. But sometimes older sisters are
guilty of criticizing the young while doing nothing themselves to counsel or
help. It ought to be possible for the younger sisters always to approach the
older on any matter, and feel assured of receiving sensible, sound
advice.
V 3: THE OLDER WOMEN: Again, as in v 2, the elderly
must be meant, and not a special office or grouping (as the “widows indeed” of
1Ti 5:3-16).
TO BE REVERENT IN THE WAY THEY LIVE: “Reverent in
behaviour” (RSV). Two words in this phrase are unique in the NT: “katastema”
signifies demeanor or a state of mind; “hieroprepes” means prepared or
consecrated as “priestesses”! It suggests that older sisters are to be a living
priesthood, carrying into their daily lives the attitudes, actions, and even
appearance of a sanctified, special class of God’s servants.
Paul’s comments to Timothy may be considered an expansion upon
his thought here: “In like manner also, that women adorn themselves in modest
apparel, with shamefacedness and sobriety; not with broided hair, or gold, or
pearls, or costly array; but (which becometh women professing godliness) with
good works” (1Ti 2:9,10).
With the qualities of modesty and self-restraint the sister
must adorn herself, so as to be pleasing in God’s sight. “The Lord seeth not as
man seeth; for man looketh on the outward appearance, but the Lord looketh on
the heart” (1Sa 16:7). God sees the thoughts and intents of our hearts (Heb
4:12), and our “adornments” must be those characteristics in which He finds
delight. These verses are especially for the women, but the ultimate application
is for any with ears to hear.
Paul is commending the virtue of self-restraint, or refusal to
conform to the foolish fashions of a vain and changing world. Perhaps this point
is driven home most firmly when we consider the counter-examples of Scripture:
The harlot of the Apocalypse, with her wanton ways, her brazen attitude, her
rich clothing (Rev 17:4) — the scarlet “attire of an harlot” (Pro 7:10), the
garments of violence (Psa 73:6). Isa 3:16-24 presents the same type of grotesque
picture: The daughters of Zion, the very members of the ecclesia in Isaiah’s
time, were haughty, wanton, flirtatious — with every imaginable type of
“fashionable” nonsense and tastelessness. Does not such a perverted, hideous
picture indeed emphasize by contrast the virtues of modesty and
sobriety?
NOT TO BE SLANDERERS: “Not false accusers” (KJV),
“slanderers” (RSV, NIV), “scandalmongers” (NEB), or “malicious gossips” (NASB).
This is the same word (“diabolos”) as was usually translated “devil” by the King
James Version. But the “orthodox” belief concerning a supernatural being of evil
called the Devil cannot be fitted into such verses as this (or 1Ti 3:11, or 2Ti
3:3). Here “diabolos” is certainly applied to mortal women, and there is no way
at all to escape this fact. So the translators were forced to render “diabolos”
by its proper meaning “slanderer” or “false accuser” (which it should have in
every instance). This is a perfect example of organized religion’s preference
(whenever the least bit possible) for heathen fables over God’s word.
The basic idea of “diabolos” is that of lying. Those who
carried around lies about others were of their “father” the devil, the old
serpent, who was a liar from the beginning. Lying was an established Cretan
trait (Tit 1:12); but God cannot lie (Tit 1:2).
This word “diabolos” is also used of the faithless disciple
Judas (John 6:70) and of a persecuting political power (1Pe 5:8; Rev 2:10). In
its other occurrences it is used of the source of sin, temptation, and
persecution (Mat 4:1,5,8,11; 13:39; 25:41; Luke 4:2,3,5,6,13; 8:12; John 8:44;
13:2; Acts 10:38; 13:10; Eph 4:27; 6:11; 1Ti 3:6,7; 2 Tin. 2:26; Heb 2:14; James
4:7; 1Jo 3:8,10; Jud 1:9; Rev 12:9,12; 20:2,10). What is ascribed to the “devil”
in some verses (as Heb 2:14) is ascribed to sin in others (as Heb 9:26; compare
Rom 5:21; 6:23; 7:17,18).
Paul has described elsewhere how it is that women may easily
become “diabolos”. It is through idleness, which may lead to an aimless
wandering from house to house, and thence to becoming tattlers and busybodies
(1Ti 5:13). Even the Law of Moses forbade such conduct: “Thou shalt not go up
and down as a talebearer among thy people” (Lev 19:16).
OR ADDICTED TO MUCH WINE: “Slaves to drink” (RSV). This
is a stronger word than the similar ones in 1Ti 3:3,8 and Tit 1:7; It contains
“doulo” (to be enslaved). Habit can be a form of slavery. It was common among
the Greeks and Romans for old women to be fond of wine. And considering what we
know already about the Cretan character (Tit 1:12), it is not difficult to
imagine the reason for such a strong charge here.
BUT TO TEACH WHAT IS GOOD: Since Paul has elsewhere
commanded sisters to be silent in the meetings (1Ti 2:12; 1Co 14:34, 35), then
this must be a “teaching” of a different order — a private instruction, by deed
as well as word (1Pe 3:1,2). It is the implicit “teaching” of a life such as
Paul describes of some older sisters: “Well reported of for good works; if she
have brought up children, if she have lodged strangers, if she have washed the
saints’ feet, if she have relieved the afflicted, if she have diligently
followed every good work” (1Ti 5:10).
WHAT IS GOOD: Love what is good (Tit 1:8); teach what
is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).
Tit 2:4
By the examples of their lives of holiness and good works, the
older women may teach the younger ones so also to live.
TO LOVE THEIR HUSBANDS: The word is “philandros”. This
love, as may be seen from other passages, must be shown by devotion and
submission to the husband, after the pattern of Christ and the ecclesia:
“Likewise, ye wives, be in subjection to your own husbands… for after this
manner in the old time the holy women also, who trusted in God, adorned
themselves, being in subjection unto their own husbands: even as Sara obeyed
Abraham, calling him lord, whose daughters ye are, as long as ye do well” (1Pe
3:1,5,6). (Wives who “trust in God” will not feel the necessity to assert their
own “rights”, but will place themselves in God’s hands by submitting to their
husbands, even if they are unbelievers.) “Wives, submit yourselves unto your own
husbands, as unto the Lord. 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. Therefore
as the church is subject unto Christ, so let the wives be to their own husbands
in everything” (Eph 5:22-24; cp Col 3:18).
Although love is not mentioned in the three passages cited
above, it must be the operative principle, since the love of a wife for her
husband is the counterpart of the ecclesia’s love for Christ. But, in either
relationship, the natural or the spiritual, it is no true love which refuses to
submit to the will of the “head”.
TO LOVE THEIR… CHILDREN: “Philoteknos”. By a stark
contrast with this and the previous phrase, Paul elsewhere warns that in the
last days, as a sure sign of perilous times, men will be: “philautos”: lovers of
themselves (2Ti 3:2); “philarguros”: lovers of money (“covetous”) (Tit 3:2); and
“philedonos”: lovers of pleasure (Tit 3:4).
In simplest terms, our spiritual state is demonstrated by whom
or what we love. When men and women love their families, then society is solidly
established on sound principles. But when men and women love most the sensual
and the materialistic, when they seek their leisure and their entertainment and
their gratification away from the family circle, then society is in grave
danger. These are perhaps the most serious problems to face the brotherhood in
the last days, for it is so easy to slip by little stages into a worldly
attitude toward self and pleasure and money. It is so difficult to swim against
the current, and to insist on keeping the family together and severely limiting
the outside disruptive influences of a pleasure-mad and greedy world.
There is a link, perhaps, with Tit 1:11. In Crete the false
teachers were subverting whole houses by their teachings and examples. In such
circumstances it was doubly necessary that prudent women give their wholehearted
attentions to strengthening their family’s ties and defenses.
One other point might be made here: So often, in our
materialistic age, parents think to show love to their children by showering
them with expensive gifts. We have all heard the lament of the disappointed
parent, “How could my child have gone astray? I have been a good mother. I gave
him everything he asked for!” “Everything”, perhaps, except attention,
instruction, and discipline! Even as our Heavenly Father shows His love toward
us by chastening us (Heb 12:5-11), so must faithful parents love their children.
When this is neglected, when the parents never say “No” (1Ki 1:6) to their
children, the results are spoiled, self-centered, childish young adults who are
not fit material for the kingdom of God.
Tit 2:5
SELF-CONTROLLED: “Sophron” again.
PURE: The word is “hagnos”, which always has reference
to moral purity, to holiness and sanctification, freedom from any kind of
defilement, even inward stain or blemish (Jam 3:17; 2Co 11:2; 1Pe 3:2; 1Jo 3:3).
There may be a link between this idea and the “slaves to wine” of v 3. Older
women must not become addicted to intoxicants, lest the younger women copy them,
and be led into unchastity. (Paul seems to make the same connection between
purity and wine in 1Ti 5:22,23, where he tells Timothy to keep himself pure,
while adding that a little wine for medicinal purposes would not be improper.)
This warning against the dangers of wine may have been necessary because of a
prevailing weakness in the Cretan character and constitution. But to some degree
it is a good warning for all of us, especially in this age of lovers of
pleasure. The drunken harlot of the Apocalypse (Rev 17:1-6), while primarily
indicative of the great apostasy, might almost be the parody of our whole sad,
sick, selfish society, with which we must have nothing to do!
TO BE BUSY AT HOME: Or “keepers at home” (AV). This is
a fair translation of “oikourous”, as is “domestic” (RSV, Diag). But many mss
have the divergent reading “oikourgous”, a rare word meaning “workers at home”
(RV). This is apparently the basis for the translation “busy at home” in NIV and
NEB. Either possibility would be well suited to the context.
The good works for which widows should be known all involve a
keeping at home, and a diligence about its affairs (1Ti 5:10). A sign of failure
at such good works is an idle wandering from house to house (v 13). It was a
distinguishing mark of the adulteress of Proverbs that “her feet abide not in
her house: now is she without, now in the streets, and lieth in wait at every
corner” (Pro 7:11,12). Dinah “went out to see the daughters of the land”, and
she fell into great tragedy (Gen 34:1,2). But when an angel asked for Sarah, she
was “in the tent” (Tit 18:9). The “daughters” of Sarah (1Pe 3:6) will follow her
example, shunning taverns and “pleasure palaces” like the plagues they are, and
remaining where their husbands or fathers can readily find them.
The question arises: Is this phrase a prohibition against
married sisters working outside the home? After all, the “virtuous woman” is
pictured as diligent in business, at least some of which must be transacted in
“the business world” (Pro 31:16,24). It is best not to lay down absolute rules
in this matter, while at the same time affirming the wisdom of general
principles. Generally, and most of the time, a married sister’s best and most
useful sphere is the home. This is especially true when she is the mother of
small children. No “baby-sitters” or “day-care centers” can begin to do for her
children what she can. The young mother who goes out to work every day, for the
sake of a higher “standard of living”, will very likely do a second-rate job at
both her tasks. The loss to her secular employment will be temporal and minimal,
but the spiritual loss to her developing family may be incalculable!
The best answer to the economic dilemma imposed upon young
parents is this: Forget about keeping up with your neighbors in material things.
We are called upon to make sacrifices for the Truth; be thankful if your
toughest “sacrifice” is the foregoing of a few “luxuries”. Recognize that the
common tasks of the household are a test of your patience and faith; as much as
accomplishing some “great thing” for the Truth, they are the means to gain
eternal life, if done joyfully and wholeheartedly, to God and not to
men.
Nearly 68% of the 50,000 women who responded to a 1988 survey
by Family Circle magazine said they would prefer to stay at home with their
children if it were economically possible for them to do so. The US Census
Bureau says that more and more women are entering or staying in the work force
after having a baby. In 1977 only 32% of women with a child a year old or
younger were working. By 1982 this had increased to 43%. In 1988 it reached 52%.
In 2000, 80%.
KIND: “Agathos” should be understood in the sense of
“kind” (as in Mat 20:15). The thought is expressed in Proverbs: “She will do him
(her husband) good and not evil all the days of her life… she stretcheth out
her hand to the poor… in her tongue is the law of kindness… a woman that
feareth the Lord, she shall be praised” (Tit 31:12,20,26,30).
TO BE SUBJECT TO THEIR HUSBANDS: “Subject” is
“hupotasso” — a military term meaning to keep rank. It appears also in v 9 as
“subject”, in Eph 5:21,22,24 and Col 3:18 as “submit” — with regard to wives;
also in many other verses. Again, Paul expands upon this necessary obedience in
his letter to Timothy: “Let the woman learn in silence, with all subjection. But
I suffer not a woman to teach, nor to usurp authority over a man, but to be in
silence. For Adam was first formed, then Eve” (1Ti 2:11-13).
A wife’s “love” for her husband is not true love unless it is
shown in her obedience, or subjection. It should be stressed, however, that
Scriptural passages commanding subjection should never be abused by tyrannical
and unsympathetic men intent on suppressing godly women. Many women are more
qualified than many men to exercise judgment and give counsel; God never
intended that such should be ignored. Women prominently ministered to Christ
(Luke 8:2,3), labored with Paul in the gospel (Phi 4:3), and served as official
representatives in the ecclesias (Rom 16:1-3). The Scriptural ideal in marriage
(or in the ecclesia as a whole) is achieved only when the loving submission of
godly women is matched by the loving care and protection of Christ-like men (Eph
5:25,26).
SO THAT NO ONE WILL MALIGN THE WORD OF GOD: This phrase
may be taken as the reason for all the advice in vv 2-5. To malign (Gr
“blasphemeo”) is, literally, to revile or speak contemptuously of God and God’s
things. Blasphemy may be hypocrisy: “I know the blasphemy of them which say they
are Jews, and are not, but are of the synagogue of Satan” (Rev 2:9). Any
teaching or act of a believer which is contrary to a faithful walk in the Truth
is “hypocrisy” and, by this definition, blasphemy as well. Blasphemy is the
denial of God or the denial of His power. Paul speaks of this blasphemy in a
warning of apostasy in the last days, which may apply to the ecclesia: “Having a
form of godliness, but denying the power thereof, from such turn away… Ever
learning and never able to come to a knowledge of the truth” (2Ti
3:5,7).
We may seem to acknowledge God’s power by an outward adherence
to “the Truth” so-called, but we deny His power whenever we knowingly and
continuously walk contrary to His commands. We deny His power to judge and
punish wrongdoers. And we deny His living and ever-present power to save,
uplift, and guide us into the right ways.
When a man or woman who professes high principles is seen to
deny them in practice, then the “enemy” is given cause to speak evil of that
profession. So it was that David gave occasion to God’s enemies to blaspheme
(2Sa 12:14). So it was that Israel by ignorance and disobedience allowed God’s
name to be blasphemed every day (Isa 52:5). And so it was, in Crete, that those
who professed the true gospel “liberty” as Paul taught it were bringing that
gospel into disrepute among the “circumcision” party (Tit 1:10-16) by their lax
behavior!
Tit 2:6
Vv 6-8: To the younger brothers, last of the four classes,
Paul has the least to say directly. They should also be sober (v 6). But Paul
apparently has in mind that Titus must especially show the young brothers how to
live by the example of his own life (vv 7,8): good works and sound
speech.
Tit 2:7
Vv 7,8: Titus was to set an example for his younger brethren,
both in word and deed. As a teacher, he was to be careful of what he taught, of
how he taught it, and of how he “lived” it! His “doctrine” (or teaching) was to
be pure, or without corruption. His manner was to be seemly, even solemn; he was
to consider his words carefully both in his public expositions and in his
private words. He was never to let a personal enjoyment of conversational
frivolities undo the good his preaching might accomplish, The business of
preparing oneself and others for eternal life is a serious one. Good humor and
kindness and sympathy are fine and useful, but foolish talking and idle jesting
are terribly harmful.
Sound speech must be preceded by sound reflection. This is the
essence of Scriptural “sobriety” — to see the world for what it really is, to
develop a sense of proportion in spiritual things, and to have always at the
forefront of the mind the essentials of the Truth.
No speech, whether public or private, can be sound or
healthful which is out of harmony with one Word of God: “If any man speak, let
him speak as the oracles of God” (1Pe 4:11).
It is not simply that we must express ourselves correctly as
to doctrine, but also that the essence of God’s character might be expressed in
our whole conversation: “For out of the abundance of the heart the mouth
speaketh” (Mat 12:34).
If a young man’s heart is full of the word of Christ, his talk
must coincide with the exalted character of that revelation.
There is much in the Bible about the power and uses of the
tongue. It is naturally an unruly member of the body. Life and death are in its
sphere of influence. By our words we may be justified or condemned (Jam
3:2-12).
Example is the greatest and most powerful exhortation. It is
not worthwhile giving attention to anyone who does not first discipline and
govern himself according to his professed faith. Regardless of any appearance of
knowledge, such men have nothing to offer in the way of useful
guidance.
IN EVERYTHING SET THEM AN EXAMPLE BY DOING WHAT IS
GOOD: The Greek for “example” is “tupos” (Anglicized as “type”). It is from
the root word for a blow or a tap; hence, an impression, as of a seal upon wax
or an imprint upon paper. A type, then, is an exact (or nearly exact) facsimile
of the original. In place of “example” (NIV) or “pattern” (KJV), the RSV gives
“model”. Titus was to be, as we are also, the type, pattern, or model of Christ
in all his works — truly an awesome task! Likewise, Paul said to Timothy: “Be
thou an example (‘tupos’) of the believers” (1Ti 4:12). In dealing with the
young especially, example is more persuasive than mere precept.
WHAT IS GOOD: Love what is good (Tit 1:8); teach what
is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).
TEACHING: Not so much “doctrine” (KJV) as currently
understood, but “teaching” (as also in RSV). Its primary emphasis is upon moral
teaching. Truth as a system of knowledge is inseparable from the virtues it
requires; faith, patience, love, humility. The absence of these latter
characteristics is proof that the truths professed are inadequately
believed!
INTEGRITY: As also in RSV and NEB. The Greek word is
unique in this passage. The brother who speaks or leads is always faced with
certain special temptations: self-display, pride, power. There is the danger of
holding wrong standards of success. Success of a preacher must be measured by
the effect his words have upon himself and his listeners to change their lives
for the better.
Success must never be measured by notoriety or number of
speaking engagements or committee appointments.
SERIOUSNESS: “Semnotes” is related to the word “semnos”
in Tit 2:2.
“Sincerity” in the KJV is considered to have insufficient
evidence in the mss and is omitted by most modern versions.
Tit 2:8
SOUNDNESS OF SPEECH THAT CANNOT BE CONDEMNED: The same
phrase appears in 1Ti 6:3 as “wholesome words”. “Hugiaino” (sound, wholesome,
healthful) has been discussed already.
THAT CANNOT BE CONDEMNED: The one word, “akatagnostos”
(literally, “nothing known against”) is unique to this verse. Titus must ensure
that he gives no reason for the “opposers” or “gainsayers” (Tit 1:9) to bring an
accusation against himself.
SO THAT THOSE WHO OPPOSE YOU MAY BE ASHAMED BECAUSE THEY
HAVE NOTHING BAD TO SAY ABOUT US: The phrase “about us” is supported by most
manuscripts; it brings Paul into the picture, jealous not for his personal
reputation but only that his mission not be hindered. This phrase is obviously
an echo of the latter part of v 5. Both followers and leaders must so live that
no one, either unbeliever or apostate believer, will have cause to condemn the
Truth. (Of the two possible “opponents”, the first is mentioned in 1Pe 5:8 and
the second in Tit 1:9-16.)
Here is the power of godliness, for which there is no
substitute. The Truth is not so much a matter of presentation and reasoning and
logic, as of beauty and power. If we do not manifest the beauty of the Truth in
ourselves, then we cannot teach it in any living way to others. We can pass on
doctrines as such, but there will be no transforming power of godliness. We must
show the way of life and holiness, so that our opponents may be put to
shame.
The way of God, truly and joyfully lived, is the greatest
persuasive power on earth. But it must be lived joyfully, as a glorious
privilege and not as a burden. Jesus Christ singlehandedly changed the course of
this evil world by the sheer impact of perfect holiness. Christ’s opponents were
sometimes struck dumb and powerless before the pure brilliance of his sinless
character.
Tit 2:9
Vv 9,10: Finally, slaves as a class in the brotherhood are
treated separately (vv 9,10), indicating that they must have been a sizeable
number in Crete.
The Greek word signifies bond-servants; that is, servants
under bondage — more precisely, slaves.
Slavery was perhaps the most perplexing of questions which
early Christianity had to face. It entered into all grades and ranks; it was
common to all people and nations. The very fabric of society seemed knit and
bound together by this miserable institution. Commerce was chiefly responsible
for slavery in the old Roman world. To preach against it openly would be to
foment rebellion, so foreign was the thought of social justice and equality to
the “enlightened” mood of that age. (We also know from Christadelphian
literature that there were in America, in the last century, slave-owners whose
presence in the ecclesias was the occasion of some dissent.)
It is probable, in the very nature of things, that
slave-owners would be very few among the brethren. The vast majority would be
either slaves, or poor free men. The Gospel was preached to the poor, and its
principles had the greatest appeal to them.
In the Roman Empire in NT times slaves outnumbered the free.
Very often the slaves were in chains continually day and night. The master had
power of life and death. Slaves had little or no right or protection under law,
no property, no true marriage, no choice of a mate — their master gave or took
mates at his will. The children belonged to the master as slaves for any use or
purpose the master desired. Runaway slaves usually received torture, branding,
and often a cruel death. (If our version were more consistently translated, this
aspect of NT times would be more obvious: Three-fourths of all the appearances
of the word “servant” in the AV should be translated as “slave”, as in some of
the more modern versions.)
The Scriptures do not condone slavery. But neither do they
seek to destroy any other of the vast multitude of inequities that make up
natural human society. Through much of history, and almost to the present,
slavery has been a major aspect of human society. Actually it is a much wider
and more inclusive thing than generally regarded. That is, all dictatorship is
actually slavery; all industrial and economic oppression is actually slavery,
especially where the victim’s circumstances leave him no choice but to submit. A
world-famous Russian author has recently called to the attention of Westerners
the true slave-and-master foundation of Communist society. We should never
forget in our prayers our brethren striving to uphold the Truth in Communist and
other totalitarian societies.
It has been a universal characteristic of man to seek to
oppress and enslave his fellow man and to use him to increase his own wealth,
power, and leisure. Slavery in its various forms — fiefdom, serfs, peasantry,
and so on — has been the common lot of the poor up until very recent times.
Practical slavery still exists in much of the world today, wherever the few
rich, who own all the land and control access to legal and political redress,
can exploit and oppress the vast and hopeless masses of the poor. Slavery is
just one part of the great human fabric of evil and wickedness. For the Bible to
seek to abolish slavery would require it to write the laws for all nations,
appoint all rulers and judges, and enforce justice by divinely-led police
forces. This is exactly what will happen — but not now. It will come about in
God’s own proper time and not before.
The greatest slavery of all, before which all else pales into
insignificance, is man’s slavery to his own selfishness and fleshly desires; and
to this all are in bondage. Most, indeed, are eager victims with no desire for
freedom. This is the deep root of the weed to which we must lay the axe of
Scripture. Chopping off the “branches” only makes the evil fruit grow
bigger.
The purpose of God is concerned with preparing a people for
eternity by adversity. And, in God’s wisdom, slavery and poverty are sometimes
part of the general, evil, human background that God is using to develop
character and shape His determined ends. The Bible’s purpose is not to reform
the world — not just yet! Its present purpose is to call out and prepare a
people for God. The present evil constitution of man is the necessary furnace of
affliction for the purifying of the saints. The Bible is concerned with the
character of the individual, the release from the universal slavery of self and
sin, and the preparation for God and eternity. It tells the slave to serve his
master, whether he be good or bad, as service done to God and accepted by God.
It tells the master to treat the slave as he himself would desire to be treated,
with perfect justice and mercy, even as he hoped in mercy to be treated by his
Master Christ.
TEACH SLAVES TO BE SUBJECT TO THEIR MASTERS IN EVERYTHING,
TO TRY TO PLEASE THEM: As stated before, this can apply to more than the
literal slaves of Paul’s time. The believers were in reality the “slaves” of
their Roman lords, being subject to “the powers that be” (Rom 13:1). And all the
poor and middle-class believers (which certainly comprised the majority) were in
effect slaves as well: slaves to a cruel, heartless economic system. The natural
course would be for a slave or a humble workman to hate his lord, and to “cut
corners” and cheat him of his due, or to escape bondage if possible. Paul,
speaking God’s words, puts this on a much higher plane: We are not just serving
ignorant, wicked men; we are at the same time serving God in heaven: “Servants
(Slaves), be obedient to them who are your masters according to the flesh…
with good will, doing service, as to the Lord, and not to men” (Eph
6:5,7).
If the believer were a servant to an unbeliever,
submissiveness would indicate how thoroughly the Truth affected the life of that
person. If he were a servant to a believer, all the more reason to serve
diligently in the bonds of love. Practicing this on a natural plane will develop
the same characteristic on the spiritual plane. We are all slaves of the
Lord.
It would not matter if the master treated the slave justly or
unjustly. The slave should consider this system as temporary, passing, as a
night mist — remembering that Christ has purchased him with his life-blood,
promising manifold payment for unquestioning duty (1Pe 2:18-24). The slave
should be reminded that at one time he had served in the bondage of a master who
was terribly exacting, and who had offered nothing in return; he had once served
that fearful power Sin, and the wages of the employer Sin was everlasting death
(Rom 6:17-23).
Again, turning to the natural, a slave was to be faithful to
his master unless his master demanded that he violate a law of God; man must
serve God first (Acts 4:19; 5:29; 1Co 7:21-23).
NOT TO TALK BACK TO THEM: This should probably be
understood in the wider sense of any opposition to the will of the
Master.
Tit 2:10
NOT TO STEAL FROM THEM: “Nosphizo” is the regular term
for petty larceny, a vice to which slaves would be particularly tempted. The RSV
and NEB have “pilfering”. By the last command above, servants are taught to
bridle their tongues; by this command, to bridle their hands! Jacob in his
twenty years’ service to Laban exemplified this quality (Gen
31:38-41).
BUT TO SHOW THAT THEY CAN BE FULLY TRUSTED: He who is
faithful in a little prepares himself for greater responsibilities. But, “If ye
have not been faithful in that which is another man’s, who shall give you that
which is your own?” (Luke 16:12).
SO THAT IN EVERY WAY THEY WILL MAKE THE TEACHING ABOUT GOD
OUR SAVIOR ATTRACTIVE: An echo of the last phrases of vv 5,8. The verb
“kosmeo”, translated “to make attractive” (or “adorn” in KJV), is used of the
arrangement of jewels in a manner to set off their full beauty. By honest and
righteous behavior the slave has the power to enhance the Truth and make it
appear beautiful in the eyes of all onlookers.
Observers see the “adornment” and draw conclusions about those
who are “adorned”. All of us, not just servants, should be “adorned” modestly
and sensibly, with good deeds (1Ti 2:9,10), and with a meek and quiet spirit
(1Pe 3:3,4).
GOD OUR SAVIOR: This uncommon expression anticipates vv
11-15, which describe the manifestation of the “Savior God” in His “Savior
Son”.
Tit 2:11
See Lesson, Sayings of faith in Pastorals.
Vv 11-15: Grace, redemption, and purification: Paul appeals to
the gracious revelation of God’s salvation in Christ as a suitable reason and
foundation for the general exhortations of vv 1-10. The phrase “God our Savior”
of v 10 paves the way into this wonderfully expressive epitome of the gospel.
God our Savior has caused His grace to shine forth in the sight of all men.
Christ himself, who is the personification of that grace, says Paul, has taught
us and continues to teach us that we must deny this present world and live lives
of sobriety and righteousness. Our hopes must be set upon the future when our
Lord will reappear in the fullest manifestation of the glory of Yahweh. Even now
he has redeemed and cleansed us by his blood and his renewed mediatorial life.
We are his special people, and we show how special we are by our zeal to do the
works of him who redeemed us.
“God our Savior” is an expression found only in 1 Timothy and
Titus (1Ti 1:1; 2:3; Tit 1:3; 2:10; 3:4). This phrase in Tit 2:10 is amplified
in v 13: “our great God and Savior, Jesus Christ” — a phrase which retains the
old expression “God our Savior” whilst at the same time according a similar rank
to Jesus. (For a discussion on the text, see v 13n.) It is the very nature of
God that He be a Savior; the totality of His revelation to man is based upon
this objective. He is the Savior of all men without distinction (1Ti 2:3,4;
4:10). This “salvation” revelation of God requires an “appearing” (Greek
“epiphany”: Tit 2:11,13), a “DIVINE appearing” (Greek “THEO-phany”!): “In hope
of eternal life, which God… promised… (and) in due time (He) manifested
(‘phaneroo’) His word… according to the commandment of God our Saviour” (Tit
1:2,3).
The means of implementing this promise was the manifestation
(Greek “phanerosis”) of God in a “Savior-man”.
Of these special passages concerning the “Savior-God”, the
fullest is Tit 2:11-15. This passage is firmly rooted in the language of Isaiah,
who speaks frequently of God as the Savior of Israel (Isa 43:3; 45:15; 49:6;
60:16; 63:8). Closely linked in the context of some of these passages is the
shining of a great light for the Gentiles as well! In Isa 45:21-22 God declares
Himself Savior for all the ends of the earth!
By the time Paul writes, that salvation, once only a promise
(Tit 1:2) and a prophecy, has become a living and enlightening reality. The
grace of God has become a man, a man gloriously raised from the dead to life
eternal. The grace of God in this man has been manifested in the preaching of
Paul and others. Yahweh (“He who will become”) has become… salvation! The word
of His promise has been made flesh (John 1:14), God has in Christ brought
reconciliation to man (2Co 5:19-21). God has “sent” His Son (Rom 8:3). This, and
nothing less, is the revolutionary message that Paul is preaching.
This passage highlights the two “epiphanies” or appearances of
God in Christ. The one is past (v 11): God’s “grace” has walked upon the earth,
to teach men what to forsake, and what to seek and wait for. That for which men
are to wait is the second “epiphany”: God’s “glory” (v 13) enshrined in a Son,
who will appear for the salvation of his people. This wonderful section may be
summarized in these two thoughts: first the grace, then the glory. The first
appearance of God in Christ teaches us how to prepare for the second.
In this section are set forth both the negative and the
positive requirements of the gospel. The negative: Denying “the world” and all
it stands for; the positive, twofold: Living in a zeal for good works, and
Looking for the coming of our Saviour. Here is our key to eternity. To deny one
thing, and to follow after another, with our whole hearts and minds and
energies.
V 11: FOR: This points back to vv 1-10. Especially it
links v 10 (“God our Savior”) with v 11 (“the grace of God that bringeth
salvation”) and v 13 (“our great God, and Savior Jesus Christ”). The reason and
purpose and motivation for all the exhortations of the preceding ten verses is
about to be explained.
THE GRACE OF GOD THAT BRINGS SALVATION: We are saved by
grace through faith; we cannot save ourselves — it is the gift of God (Eph
2:8). This we would never deny. But it is equally true, because testified in
Scripture, that we are justified by works, and not by faith only, since “faith
without works is dead” (Jam 2:24,26). How to reconcile two apparently
contradictory principles? “Christendom astray” has followed Martin Luther’s lead
in, by and large, dispensing with James, “explaining away” other inconvenient
passages, and teaching half a gospel: salvation by faith alone. We must do
otherwise.
The two “principles” are not mutually contradictory, but
rather complementary. As in many matters, a balanced view is necessary. Paul did
not regard the grace of God as a gift bestowed without any relation to the
recipient. The grace of God is His mercy bestowed upon men for the specific
purpose of salvation. But it is also intended to produce certain spiritual
results in those who receive it. Particularly, God’s grace is intended to effect
His glory — ie, that one day all the earth will be filled with that glory (Num
14:21; Isa 11:9). Grace or salvation apart from God’s glorification would be
itself a contradiction of the first magnitude!
God is glorified only when the outpouring of His grace
produces in those who receive it changed lives- — lives that deny ungodliness;
lives of sobriety, righteousness and godliness: “Herein is my Father glorified,
that ye bear much fruit” (John 15:8).
Fruit-bearing is the necessary corollary to the receipt of
God’s grace; without such fruit that grace is received in vain. A barren vine is
fit only for cutting off! “Every branch in me that beareth not fruit He taketh
away” (John 15:2). Paul defines for us the “fruit” we must bear: “Love, joy,
peace, longsuffering, gentleness, goodness, faith, meekness, temperance… and
they that are Christ’s have crucified the flesh with the affections and lusts”
(Gal 5:22-24).
Here again are those positive and negative requirements of
God’s grace as seen in this passage of Titus. Those who do not exemplify
Christ’s character by a zeal for good works (Tit 2:14) cannot be his “peculiar”,
or special, people. By failing this test, they have received the grace of God in
vain (2Co 6:1)!
THE GRACE OF GOD THAT BRINGS SALVATION HAS APPEARED TO ALL
MEN: As Jesus Christ is the “word (or purpose) of God” made flesh (John
1:1,14), so he is also the “grace of God” made flesh! That divine grace in human
form has already appeared, says Paul, using a verb (“epiphaino”) signifying “to
shine forth in light”. The NEB catches the spirit of the word: “For the grace of
God has dawned upon the world… “
“Epiphaino” occurs only four times in the NT — twice in Titus
(here and Tit 3:4, a very similar thought) and twice elsewhere (Luke 1:79; Acts
27:20). The usage in Acts 27:20 is connected with the literal sun and stars. And
that in Luke 1 is a striking parallel to the present usage; it is the song of
Zacharias at the birth of John the forerunner of Jesus: “And thou, child, shalt
be called the prophet of the Highest: for thou shalt go before the face of the
Lord to prepare his ways; to give knowledge of salvation to the people by the
remission of their sins, through the tender mercy of our God; whereby the
dayspring (Greek ‘anatole’: the rising or dawn) from on high hath visited us, to
give light (‘epiphaino’) to them that sit in darkness and in the shadow of
death, to guide our feet into the way of peace” (Luke 1:76-79).
The appearance of Christ is likened to the sun rising upon a
dark and chaotic world. On the pattern of the original creation, when God looked
upon the darkness and proclaimed “Let there be light”, the coming of Christ was
no less than the beginning of a new creation!
“Arise, shine; for thy light is come, and the glory of the
Lord is risen upon thee. For, behold, the darkness shall cover the earth, and
gross darkness the people: but the Lord shall arise upon thee, and His glory
shall be seen upon thee” (Isa 60:1,2).
And, in a passage that includes that wonderful promise, “Unto
us a child is born”, there also occurs: “The people that walked in darkness have
seen a great light: they that dwell in the land of the shadow of death, upon
them hath the light shined” (Isa 9:2).
This latter passage is directly cited in reference to the
beginning of Christ’s ministry of healing and preaching in Galilee (Mat
4:13-17).
As the “Sun of righteousness”, Jesus “arose” and shined forth
upon the world (Mal 4:2). This is certainly a passage of dual fulfillment. From
him beamed forth the moral glory to transform a sinful world: “For God, who
commanded the light to shine out of darkness, hath shined in our hearts, to give
the light of the knowledge of the glory of God In the face of Jesus Christ” (2Co
4:6).
Finally, from him again, when he appears a second time to
salvation (Tit 2:13; Heb 9:28), will shine forth a physical glory to complete
the manifestation of God: “When the Son of man shall come in his glory, and all
the holy angels with him, then shall he sit upon the throne of his glory” (Mat
25:31; cp 2Th 1:10).
Then the “new creation” which began with his birth will have
been finished, and God will once again rest (Gen 2:2), or “tabernacle”, with men
(Rev 21:3)!
ALL MEN: This echoes 1Ti 2:4, where Paul says that God
“will have all men to be saved”. He is “not willing that any should perish” (2Pe
3:9); He “has no pleasure in the death of the wicked; but that the wicked turn
from his way and live” (Ezek 33:11; 18:23,32). While all this is true,
nevertheless common sense and Scripture dictate that the offer of grace,
salvation, and eternal life is conditional on the fulfillment of certain
requirements. Salvation is offered to all men; it may even be said that it is
given to all men in the sense that it is made available to all without prejudice
or distinction. But salvation is not conferred upon all men
indiscriminately.
“All men”: That is, all classes of men, Jews and Gentiles —
are placed on the same basis with respect to God’s grace. (The great light that
shined forth upon Israel — Isa 9:2; 60:1,2 — also shined forth upon the
Gentiles — Isa 42:6; 49:6; 60:3!) All classes of men have sinned and come short
of the glory of God; all classes of men may be “justified freely by His grace
through the redemption that is in Christ Jesus… is He the God of the Jews
only? Is He not also of the Gentiles? Yes, of the Gentiles also” (Rom
3:23,24,29).
Tit 2:12
IT TEACHES US: “Paideuo” means “instructing as a
child”, with the implications of discipline, correction, chastening, and
admonition. The meaning is best illustrated by Pilate’s usage of the word, when
he offered, as a compromise with the Jewish leaders, to “chastise” (“paideuo”)
Jesus and let him go (Luke 23:16,22). In Heb 12:6, “paideuo” is joined with
“scourging”, further confirming this principal idea. Jesus, being “Grace
personified” (v 11), taught us by the example of the chastenings he received,
and he teaches us yet by the providential chastenings we receive!
“For even hereunto were ye called: because Christ also
suffered for us, leaving us an example, that ye should follow his steps: Who did
no sin, neither was guile found in his mouth: who, when he was reviled, reviled
not again; when he suffered, he threatened not; but committed himself to Him
that judgeth righteously… that we, being dead to sins, should live unto
righteousness” (1Pe 2:21-24).
SAY “NO” TO UNGODLINESS: “Use your mind. Don’t waste
it. Fill it with the right stuff, and keep it working on the right stuff. Keep
out the rubbish. Whatever we deliberately put in our minds, or allow to enter,
becomes part of us for ever. If it’s worldly rubbish, then we are contaminating
and criminally wasting the capacities of the most marvelous computer known, that
we have been given for holy and eternal purposes. Keep worldly ‘entertainment’
out of your mind as much as possible… foolishness, fleshly amusements and
diversions. Certainly do not deliberately seek such. These things are not
‘harmless relaxation’: they are dangerous, poisonous pollutants of the mind of
Christ that we MUST develop. We have tremendous capabilities: few ever begin to
put them to use for their sole intended purpose: preparing for eternity with
God. We ARE whatever we put in our minds. That becomes US. What do we really
WANT to be? Computer men have a saying: ‘Garbage in, garbage out.’ That is,
nothing that comes out of a computer is better than what’s put in. So with the
human mind. Christ has a receptacle for the world’s garbage, and he’ll soon be
putting it there” (GVG).
UNGODLINESS: “Asebeian”, the opposite of “godly” in
this same verse. Jesus teaches us both negatively and positively: both what to
deny and what to affirm. Though it may seem repetitive, it is certainly
profitable for us to follow the Spirit’s guidance and consider both aspects:
“Cease to do evil; learn to do well” (Isa 1:16,17). “Let him that stole steal no
more: but rather let him labour, working with his hands the thing which is good”
(Eph 4:28).
The same principle is graphically taught by Jesus in the
parable of the unclean spirits (Mat 12:43-45). If we only “turn out” the ungodly
thoughts and deeds, and fail to fill our “house” with good thoughts and deeds,
it is only a matter of time before worse “spirits” will find and fill the
vacuum. And our last state will be worse than the first.
WORLDLY PASSIONS: The word “epithumia” simply means
“desire”, and is sometimes used in a laudable sense (Mat 13:17; Luke 22:15; 1Ti
3:1). When, however, it is linked with “worldly” (“kosmikos” — pertaining to
this “kosmos”, or present order of things), it signifies in the broadest sense
all desires, whether explicitly “sin” or not, that are concerned with this age
only. The uncompromising principle is, as Paul put it: “Whatsoever is not of
faith is sin” (Rom 14:23).
In this case, “passions” are the “lusts of men” — the
absolute opposite to the “will of God” (1Pe 4:2). These “lusts” are an integral
part of the “world” or “kosmos” destined to pass away: “Love not the world
(‘kosmos’), neither the things that are in the world. If any man love the world,
the love of the Father is not in him. For all that is in the world, the lust
(‘epithumia’) of the flesh, the lust of the eyes, and the pride of life, is not
of the Father, but is of the world” (1Jo 2:15,16).
AND TO LIVE SELF-CONTROLLED, UPRIGHT AND GODLY LIVES IN
THIS PRESENT AGE: This “age” or “world” (KJV) is not “kosmos, but “aion”,
meaning “age” or “generation”. It is the same word used by Paul when he writes
sadly: “Demas hath forsaken me, having loved this present world” (2Ti
4:10).
SELF-CONTROLLED, UPRIGHT AND GODLY: “Herein lies the
difference between the law and the gospel. The former shows itself in a denial
of ungodliness and worldly lust — in an avoiding of those things which tend to
dishonor God, and pamper worldly desires and appetites. The latter, in an active
following after good — a necessary counterpart and complement to a renunciation
of evil. ‘Soberly’ [self-controlled] expresses the self-command and restraint
which the Christian should always exercise over his thoughts and actions.
‘Righteously’ [upright] describes the integrity that should regulate all his
dealings towards his fellow men. ‘Godly’ indicates the state of mind and conduct
he should maintain in his relation toward God” (Patrick Fairbairn).
SELF-CONTROLLED: A derivative of “sophron” (Tit 1:18;
2:2,4,5,6).
UPRIGHT: “Dikaios”, meaning “justly”, a common word
already considered briefly (Tit 1:8).
GODLY: “Eusebos” — related to that profound word
describing “right worship”: “eusebia”, a staple of 1 Timothy (eight times), and
also seen in Titus (Tit 1:1).
The three words, taken in turn, exhort us how to live our
lives with regard to: (a) ourselves — “soberly”; (b) our neighbors — “justly”;
and (c) our God — “godly”. These three aspects of the believer’s life are
amplified in the two verses that follow: (1) We live soberly when we see
ourselves as in the world but not of it; that is, when our lives are a “looking
for” the glorious appearing of our saviour (v 13). This is the ultimate in a
correct view of our circumstances; put the hope of Christ’s appearing at the
forefront of your mind, and you are guaranteed to have the right perspective of
everything else! (2) We live righteously toward our neighbors when we recognize
and fully accept the example of Christ, who gave himself to redeem us from all
iniquity (v 14). (3) We live godly lives in the measure that we visualize our
position as purified and peculiar people. Then our zeal becomes a zeal for the
things of God, for good works (v 14).
Tit 2:13
WHILE WE WAIT FOR THE BLESSED HOPE: The “blessed hope”
is the “glorious appearing”; they are not two things but instead one and the
same. That which we look for, that which is the center of our hopes, is the
return of God’s Son from heaven (1Th 1:10), the “coming” of our Lord Jesus
Christ (1Co 1:7). The faithful are good servants who work diligently and always,
in expectation of their master’s coming (Mat 24:45); they look for him (Heb
9:28); they love his appearing (2Ti 4:8). As wise virgins they prepare
themselves and their possessions for the bridegroom’s coming (Mat 25:1-13). As
strangers and pilgrims, their “citizenship” is in heaven, from whence they look
for the Saviour (Phi 3:20, 21).
That “hope”, of the appearing of Christ, is THE “hope”. There
is no other. It is “the hope” by which we are saved (Rom 8:24). It is equivalent
to the “hope of eternal life” (Tit 1:2), and the “hope of the gospel” (Col
1:23). Although that “hope” is laid up now in heaven (Col 1:5) — like the pot
of incorruptible manna (Heb 9:4; Rev 2:17) — it will one day come to us in the
person of our Lord and Saviour (Heb 9:24,28). Until then, that “hope” which has
entered “within the veil” of the most holy place, “even Jesus”, is the “anchor
of the soul” (Heb 6:19,20).
This last, graphic figure of Paul tells us much about that
“hope”. The true hope, the hope of Israel (Acts 28:20) is an “anchor” for our
lives. An anchor is a device which when cast into the sea can prevent a ship
from drifting. So likewise the true hope can be our anchor, for it can keep our
lives from drifting aimlessly into “shipwreck” (1Ti 1:19), as they certainly
would otherwise. No matter which way the “winds” of “doctrine” (Eph 4:14) or
worldly attitude might blow around us, we will hold fast and weather the storm
if we have found secure anchor upon the foundation rock of God’s
Truth.
THE GLORIOUS APPEARING OF OUR GREAT GOD AND SAVIOR, JESUS
CHRIST: The AV has: “the glorious appearing of the great God and our Saviour
Jesus Christ” (notice the repetition of “our”: there is a God AND a Savior!).
Most modern versions blur the proper distinction between God and Christ, for
examples: “our great God and Saviour, Jesus Christ” (NIV; RSV). It is true that
there is in the original no article before “Saviour”, but the tendency in Greek
usage to omit articles before proper names lessens the weight of such an
argument. There is, grammatically, nothing that stands in the way of rendering
the phrase as does the AV, or even more distinctly: “of the great God and of our
Saviour”.
More correctly, the whole phrase might be rendered (as does
the RV and Diag): “The appearing of the glory of the great God… ” It is true,
notwithstanding the separateness of Jesus from his Father, that their glory is
the same: “The Son of Man shall come in the glory of his Father” (Mat 16:27; cp
Luke 9:26).
This is the essence of the doctrine of “God-manifestation”:
Yahweh has become salvation in Christ, and Christ has now received the Divine
name in its fulness: “God hath highly exalted him, and given him a name which is
above every name: that at the name of Jesus every knee should bow… and that
every tongue should confess that Jesus Christ is Lord, to the glory of God the
Father” (Phi 2:9-11).
The glory of the Father is now the glory of the Son (John
17:5), and will one day — in the climax of the divine purpose of
God-manifestation — be the glory, in measure, of the saints (John 17:22; Mat
13:43; 2Th 1:10).
Tit 2:14
WHO GAVE HIMSELF FOR US: Jesus laid down his life,
deliberately, willingly (Joh 10:11,15,18; 1Pe 2:23), on our behalf. The
preposition “for” is “huper”, as also in 1Ti 2:6 (“a ransom on behalf of all
men”), which can bear this meaning; Jesus may be seen as a representative —
dying ON BEHALF OF men — and not as a substitute — dying INSTEAD OF
men.
TO REDEEM US FROM ALL WICKEDNESS: The original word for
“redeem” here is “lutron”, which means to release for a price, or — put simply
— to buy. It is one of the several words (or word groups) translated “redeem”,
“redemption”, and “ransom”: See Lesson, Redemption.
ALL WICKEDNESS: This phrase is perhaps cited from Psa
130:7,8: “With the Lord there is mercy, and with Him is plenteous redemption.
And He shall redeem Israel from all his iniquities.”
This, from one of the “Songs of Degrees”, is probably based
upon the experiences of righteous King Hezekiah, who out of the depths of a
grievous illness cried unto the Lord, and was heard and healed as a token of
deliverance for the nation from the Assyrian threat. As such Hezekiah typified
his greater son Jesus, who out of the depths of the grave would arise for the
salvation of Israel and the world. Psa 130:8 is an anticipation of God’s words
to Joseph: “Thou shalt call his name Jesus, for he shall save his people from
their sins” (Mat 1:21).
Those in Christ are not saved merely from death, the penalty
of iniquity. They are saved from iniquity itself! When Jesus redeems, when he
liberates the slave of sin, sin is to have no more dominion over him (Rom 6:14).
He has been redeemed from “all wickedness”. There is no half measure, no half
cleansing. No bringing into the ecclesia of half the old life of the flesh, and
persuading ourselves that God is not so very particular about this thing or
that!
The literal meaning of “wickedness” (“anomia”) is lawlessness,
failure to submit to divine law. God’s law is beauty and order and harmony.
Conformity with that law is the only means of achieving unity with God. And the
perfect law, the “royal law”, is: “Thou shalt love thy neighbour as thyself”
(James 2:8). Anything we do that is not in perfect harmony with God’s law is
lawlessness. How hard would we strive to achieve this ideal? When we realize
that Christ suffered and died to redeem us from all iniquity, to lift us up out
of all lawlessness, there can be only one answer.
AND TO PURIFY FOR HIMSELF: Having “purchased” a people
with his blood, Christ must next “purify” them so that they may be fit for
companionship with him. “Katharizo” is variously translated “cleanse”, “purge”,
and “purify”. It is used most often in the NT for the cleansing of lepers (Mat
8:2,3; 10:8; 11:5; Mark 1:40-42; Luke 4:27; 5:12,13; 7:22; 17:14,17). It is used
also in the sense of declaring clean what was previously unclean in a legal
sense (Acts 10:15; 11:9). And finally, and particularly in the NT letters, it is
used to describe a moral cleansing (Acts 15:9; 2Co 7:1; Eph 5:26; Heb 9:14;
James 4:8). In this latter usage there is a diversity of agents. At times, it is
Christ who performs the cleansing, as here in Tit 2:14 and in Eph 5:25,26:
“Christ… loved the church and gave himself for it; that he might sanctify and
cleanse it with the washing of water by the word”.
At other times, it is us who must cleanse or purify ourselves:
“Let us cleanse ourselves from all filthiness of the flesh and spirit” (2Co
7:1). “Cleanse your hands, ye sinners” (James 4:8). All the above aspects are
parts of the full truth concerning our cleansing. From a state, or
“constitution”, of sin we pass at baptism into a condition of “righteousness” —
righteousness being reckoned or imputed to us because we have in faith
identified ourselves with the righteousness of Christ. This answers closely to
the sense of declaring “clean” what was previously “unclean”, and occurs more or
less apart from the related moral cleansing. But also, we are put into a process
of being cleansed morally, by Christ and his word, and by our own efforts
directed thereto: “We are his workmanship, created in Christ Jesus unto good
works” (Eph 2:10).
Christ is the craftsman, the “potter” perhaps, and we are the
objects of his careful, painstaking, loving labor. An artisan’s progress with
his work is often slow and difficult, but if he is talented and patient, the
final result is exquisite.
But the labor of the potential “product” is also needed in
this spiritual manufacturing! By a deep and incessant consideration of that word
which is a cleansing agent (Psa 119:9; John 15:3), and by a humble submission to
the providential discipline of God, we may contribute to this sublime process of
molding godly characters.
Finally, for those who have been faithful participants in this
cleansing process, there will come the final step, when our “leprous” bodies
will be changed in a moment to be like his glorious body (Phi 3:21; 1Co
15:53-55)!
A PEOPLE THAT ARE HIS VERY OWN: The word translated
“his very own” (“peculiar people”: KJV) is the Greek “periousios”, which
literally means “something beyond”. Paul is quoting from the OT: “Now if you
obey me fully and keep my covenant, then out of all nations you will be MY
TREASURED POSSESSION (Heb ‘segullah’) . Although the whole earth is mine, you
will be for me a kingdom of priests and a holy nation” (Exo 19:5,6). “Segullah”,
we are told, referred to the private treasure of kings; in societies where kings
were more or less absolute dictators, everything in their realm was considered
to be legally their property — but even a king could not control and spend and
enjoy all properties in his kingdom, and so he would possess certain properties,
properties which were set apart as his own “special treasure”, his “peculiar” or
unique property, and no one else’s.
In the figure here, God Almighty is the great king, and all
the universe belongs to Him, and all men, and all they have — it is all His.
The cattle on a thousand hills belong to Him! But… the Heavenly Father has
condescended to choose a special few of all His subjects to be His own family,
His own special possession, His own cherished riches. They stay close to His
person; they recline in His bosom; they hear His whispers of endearment; they
feel the tender touch of His special love. They are dearer to Him than the stars
in the heavens, or the glorious snow-topped mountains. They are dearer to Him
than the treasures of the richest mines, or the harvests of the richest fields.
They are the ones He has redeemed with the precious blood of His Son. “Then
those who feared the LORD talked with each other, and the LORD listened and
heard. A scroll of remembrance was written in his presence concerning those who
feared the LORD and honored his name. ‘They will be mine,’ says the LORD
Almighty, ‘in the day when I make up my treasured possession. I will spare them,
just as in compassion a man spares his son who serves him’ ” (Mal
3:16,17).
EAGER TO DO WHAT IS GOOD: To become the actual
possession or property of Jesus Christ, and hence of God, is a very different
relationship from that which some of the Cretan believers had envisioned. They
were baptized and conformed outwardly to the Truth in its ordinances, and
consequently they considered that they had fulfilled the conditions for
salvation. Outside their religious exercises they felt free to indulge
themselves in worldliness in its many forms, some innocuous and some vicious.
Yet if they had truly been baptized into Christ, they had become his possession,
a new creation; body and mind and spirit and heart, they belonged to him alone.
They must therefore be distinctly different from the world around them, shunning
its activities and associations. They must interest themselves in the things of
God, and energetically and vigorously pursue good works. No less would be
sufficient.
Those who have become a part of the new creation in Christ
Jesus have become his “workmanship”; the reason for their “creation” is “good
works” (Eph 2:10) — nothing can be simpler.
This is the key and central thought in this very practical
letter. It is not sufficient that we just do good works. Even more important is
that we be eager, or zealous, about it. (The word is from a root meaning to
“boil”! Being “lukewarm” in good works is being pathetically lacking — Rev
3:16!) We must be eager, keen, enthusiastic; this must be our pleasure and
consuming desire, so much so that we never feel we have done enough for God and
the Truth, but are always striving to do more. If we are not zealous for good
works, then we are just ordinary, self-indulgent people, like all the rest of
the perishing world.
GOOD WORKS: This means helping other people, both
temporally and eternally — especially the latter, though by no means ignoring
the former — laboring practically and constructively, comforting and
encouraging. If we are sorry for ourselves, or indulgent of our own silly
weaknesses, we are useless to God. We cannot even begin to fulfill this
requirement of good works. For if, having the glorious gift of the Truth, we
have not enough faith and sober-mindedness to be eternally, joyfully thankful to
God, then we are blind indeed and cannot see afar off. We just do not know God;
we have never found Him.
There is something beautiful and inspiring in seeing righteous
zeal in action: in seeing cheerful, joyful, persistent unselfish labor and
dedication — a loving heart carried away by spontaneous enthusiasm.
What a contrast to natural, stodgy, selfish, animal man! Such
a transformed person is truly alive, serenely mindless of time and toil and even
hardship and suffering. This is life! Anything else is simply
existing.
Two men may be engaged in exactly the same operation. The
first is dawdling, listless, his little mind constantly wandering off into
narrow, winding, “dead-end” paths. The other is fervent, intent, eager, his mind
fixed upon the task at hand and the end result, doing all in his power to follow
faithfully the pattern set before him. God is watching us all every moment. The
God who said: “He that is slothful in his work is brother to him that is a great
waster” (Pro 18:9) — also said: “Whatsoever ye do, do it heartily, as to the
Lord” (Col 3:23). Which of those two “workmen” best describes us?
Of Jesus it was said that he was “clad with zeal as a cloak”
(Isa 59:17). When he found merchants and money-changers in his Father’s house he
drove them out with indignant authority: “And his disciples remembered that it
was written, ‘The zeal of Thine house hath eaten me up'” (John 2:16,17; Psa
69:9).
Christ is the model for all his people. Complacent orthodoxy
says, “Christ did it all.” The Scriptures say that Christ is the example of the
perfection for which we must all strive, as the evidence of and response to our
love for God.
Being zealous of good works not only manifests our zeal for
God; it incites others to action also: “Your zeal hath provoked many” (2Co
9:2).
Therefore, by inaction we become responsible for others’
failures. The power of example is greater and more serious than we realize —
for good and for evil!
It is essential that we be zealous for the Truth, but let us
constantly examine ourselves to determine that our zeal is a sober zeal! In
other words, that it is balanced and not distorted; that it is directed toward
the holy and necessary and wholesome things of God. It is so easy to be zealous
over crotchets, private interpretations and idiosyncrasies, and personal
differences. It is so easy to be zealous in legislating standards for others
where God has not been explicit. This is a counterfeit and a complacent zeal; it
is the zeal of self-righteousness, not the zeal of good works. Let us strive to
be zealously severe toward ourselves, but zealously kind and sympathetic and
loving toward others — and not the reverse!
TO DO WHAT IS GOOD: Love what is good (Tit 1:8); teach
what is good (Tit 2:3); and do what is good (Tit 2:7,14; 3:8,14).
Tit 2:15
THESE: Referring back to all of Tit 2 at the least, and
perhaps to all that has preceded this.
TEACH… ENCOURAGE… REBUKE: Here are proclamation,
encouragement, and conviction — the three objectives of Gospel preaching. The
gospel must be proclaimed first, in order to have any effect. It must “exhort”,
or comfort and encourage, its hearers, this word, “parakaleo”, means “to call to
one’s side”. It is the common word for exhortation. A related word is used of
Christ our Advocate (1Jo 2:1), and of the “Paraklete” — the Holy Spirit
“comforter” (John 14:16,26; 15:26; 16:7). And finally, when necessary, the
gospel preached by Titus must search out, rebuke, and convict the consciences of
its hearers. This word, “elencho”, is translated as “reproof” in 2Ti
3:16.
This great statement of Paul about the inspiration of
Scripture deserves full quotation here, as practically a parallel to his words
to Titus: “And that from a child thou hast known the holy scriptures, which are
able to make thee wise unto salvation through faith which is in Christ Jesus.
All scripture is given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness: That the man of
God may be perfect, throughly furnished unto all good works” (2Ti
3:15-17).
This reminds us that all we speak should be based upon holy,
inspired Scripture. If this was so in the days of the Apostles, when the Holy
Spirit gifts existed for the benefit of believers, it must be at least as
important today! Many “wise” men have many things to say; their words swirl
around us like a storm. But only the words of Scripture are authoritative.
“These things” are what we must listen to, believe, and speak to
others.
DO NOT LET ANYONE DESPISE YOU: This is virtually
identical to 1Ti 4:12: “Don’t let anyone look down on you because you are
young.” Like Timothy, Titus had probably encountered men, perhaps older men, who
envied his ability and position, were taken aback and rebuked by his zeal, and
therefore were always ready to condemn him and undermine his efforts. Titus had
to be doubly careful in whatever he did so that his enemies would have no
occasion to criticize him. He would also have to develop a “thick skin” to
withstand their continual badgering and heckling.