Albert Barnes Commentary Titus 2

Titus CHAPTER 2

ANALYSIS OF THE CHAPTER

In the previous chapter, the apostle had directed Titus what to do in the organization of churches in the various cities of Crete, and had put him on his guard in doing so, by showing the character of the people he had to deal with. In this chapter, he gives him various instructions as to his own method of teaching, showing what kind of doctrines he should inculcate, and what kind of instructions he should give to the various classes of his hearers.

He was, in general, to speak only those things that were consistent with sound doctrine (Titus 2:1). In particular, he was to instruct aged men to be sober, grave, and temperate—acting in a manner that was fitting for their time of life (Titus 2:2); the aged women to be a proper example to the younger women, and to exercise a proper care over them (Titus 2:3–5); the young men to be sober-minded (Titus 2:6); Titus himself, who evidently was a young man, was to be an example to them in all things (Titus 2:7–8); and servants were to be instructed to perform their duty to their masters with fidelity (Titus 2:9–10).

The duty of giving these instructions is then enforced by a reference to the nature and design of the gospel (Titus 2:11–15). That grace which brings salvation has appeared to all mankind, and its design is to make all holy who embrace it, and to teach all to live for a higher and a better world.

But speak you. In your own ministry. In the previous chapter, the apostle had given him instructions as to the kind of persons who were to be appointed to the sacred office. Here he gives him special instructions regarding his own preaching.

The things which become sound doctrine. Namely, those which he proceeds immediately to specify. Regarding the phrase "sound doctrine," see the notes on 1 Timothy 1:10; compare also 2 Timothy 4:3.

That the aged men. All aged men—for there is no reason to suppose that the apostle refers particularly to those who were in office, or who were technically elders, or presbyters. If he had, he would have used the common word—presbyteros (presbyter) (Matthew 16:21; Matthew 21:23; Matthew 26:3, 47, 57, 59; 1 Timothy 5:1, 17, 19; Titus 1:5; James 5:14; 1 Peter 5:1), instead of the unusual word—presbytēs, an old or aged man. This word occurs nowhere else in the New Testament except in Luke 1:18, For I am an old man, and Philemon 1:9, being such an one as Paul the aged. It is in no instance applied to an office.

Besides, the instructions that Titus was to give to such men were not those that peculiarly pertained to elders as officers in the church, but to all old men. The idea is that he was to adapt his instructions to the peculiar character of different classes of his hearers. The aged needed special instructions, and so did the young.

Be sober. The marginal reading is vigilant. See the word explained in 1 Timothy 3:2, where it is rendered vigilant. In 1 Timothy 3:11, the same word is rendered sober.

Grave. This means serious (1 Timothy 3:8).

Compare Philippians 4:8, where the same word is rendered honest.

Temperate. Greek: sōphronas. This means, rather, prudent, or sober-minded. See it explained in 1 Timothy 3:2, where it is rendered sober .

Sound in faith (1 Timothy 1:10; Titus 1:13).

In charity. This means in love (1 Corinthians 13:1 and following). The meaning is that an old man should evince love for all, especially for those who are good. He should have overcome, at his time of life, all the fiery, impetuous, envious, wrathful passions of his early years, and his mind should be subdued into sweet benevolence to all mankind.

In patience. In the infirmities of old age—in the trials resulting from the loss of the friends of their early years, in their loneliness in the world—they should show that the effect of all God's dealings with them has been to produce patience. The aged should also submit to the trials of their advanced years with resignation, for these trials will soon be over. A few more sighs, and they will sigh no more; a little longer bearing up under their infirmities, and they will renew their youth before the throne of God.

The aged women likewise. This refers not only to those who may hold the office of deaconesses, but to all older women.

That they be in behaviour as becometh holiness. A margin note says, holy women. The Greek word is not found elsewhere in the New Testament. It means appropriate to a sacred place or person, or fitting for religion. Their conduct should be such as the gospel requires.

Not false accusers. A margin note says, those who stir up strife. Greek: diabolous, the word commonly applied to the devil—as the accuser. See it explained in Barnes' commentary on 1 Timothy 3:11, where it is rendered slanderers.

Not given to much wine. See Barnes' commentary on 1 Timothy 3:3.

Teachers of good things. That is, instructing the younger women—whether their own children, or whether they hold the office of deaconess and are appointed to give instruction to younger women. Compare Barnes' commentary on 1 Timothy 5:2–6.

That they may teach the young women to be sober. The marginal note says wise—a word similar to that which in Titus 2:2 is rendered temperate, and in 1 Timothy 3:2, sober. The meaning is, that they should instruct them to have their desires and passions well regulated, or under proper control.

To love their husbands, filandrouv. This word occurs nowhere else in the New Testament. In Ephesians 5:25, Paul directs husbands to love their wives, and in Ephesians 5:33, the wife to reverence her husband. Here he says that it should be one of the first duties enjoined on the wife that she should love her husband.

All happiness in the marriage relation is based on mutual love. When that departs, happiness departs. No wealth or splendour in a dwelling—no gorgeousness of finery or apparel—no magnificence of entertainment or sweetness of music—and no forms of courtesy and politeness, can be a compensation for the want of affection. Mutual love between a husband and wife will diffuse comfort through the most obscure cottage of poverty; the want of it cannot be supplied by all that can be furnished in the palaces of the great.

To love their children. Nature prompts to this, and yet there are those so depraved that they have no maternal affection .

Religion reproduces natural affection when sin has weakened or destroyed it, and it is the design of Christianity to recover and invigorate all the lost or weakened sensibilities of our nature.

To be discreet. The same word is rendered temperate in Titus 2:2 and explained in Titus 2:4.

Chaste. Pure—in heart and in life.

Keepers at home. This means being characteristically attentive to their domestic concerns, or to their duties in their families. A similar injunction is found in the precepts of the Pythagoreans—tan gar gunaika dei oikouren kai endon menen. See Creuzer's Symbolik, iii. 120.

This does not mean, of course, that they are never to go abroad, but they are not to neglect their domestic affairs. They are not to be better known abroad than at home; they are not to omit their own duties and become "busy-bodies" in the concerns of others.

Religion is the patron of the domestic virtues and regards the appropriate duties in a family as those most intimately connected with its own progress in the world. It looks benignly on all that makes home a place of contentment, intelligence, and peace.

Religion does not flourish when domestic duties are neglected. Whatever may be done abroad, or whatever self-denial and zeal in the cause of religion may be evinced there, or whatever call there may be for the labors of Christians there, or however much good may be actually done abroad, religion has gained nothing on the whole if, to secure these things, the duties of a wife and mother at home have been disregarded.

Our first duty is at home, and all other duties will be well performed just in proportion as that is.

Good. In all respects, and in all relations. To a wife, a mother, a sister, there can be no higher characteristic ascribed than to say that she is good. What other trait of mind will enable her better to perform her appropriate duties of life? What other will make her more like her Savior?

Obedient to their own husbands. (See Ephesians 5:22 and following; Colossians 3:18).

That the word of God be not blasphemed. That the gospel may not be injuriously spoken of on account of the inconsistent lives of those who profess to be influenced by it. The idea is that religion ought to produce the virtues mentioned here, and when it does not, it will be reproached as being of no value.

The term "blasphemed," as used here, means "evil spoken of."