Charles Ellicott Commentary Titus 2

II.

But speak you the things which become sound doctrine.—To introduce a regular organization and the principle of a central church government into the numerous but scattered Christian congregations in Crete was Titus’ first work. The second and equally weighty mission the Apostle Paul charged him to execute was the refutation of a school of professed Christian teachers, who were spreading doctrines contrary to the teaching of St. Paul and his brother Apostles, and were also, by their example and lives, fatally lowering the tone of Christian life.

It was to the latter point—the evil moral influence of these teachers—that the attention of Titus was especially directed. False doctrinal teaching was already bringing forth its sure fruit, in the form of a life utterly unlike the pattern life of the Master. In contrast to this erroneous and misleading teaching,

Titus is directed to exhort the varied ages, the different sexes, the bond and the free, to live lives which will bring no dishonor upon their Christian profession. The strictly practical nature of these charges is remarkable. Before touching upon doctrine, he emphasizes to these various ages and groups the necessity of a quiet, useful life.

The “sound doctrine” by which Titus was instructed to regulate his teaching is an expression peculiar to these Pastoral Epistles (see Note on 1 Timothy 1:10) and stands in clear contrast to the sickly, unhealthy teaching, fanciful and false, of the misleading teachers of Crete.

That the aged men.—Not presbyters or elders in an official sense, but simply the “old men” in the congregations.

Be sober.—This is to be understood in a more extended sense than the bare literal meaning of the word would indicate. The elder men should be “thoughtful,” in contrast to the thoughtlessness of careless youth.

Grave.—This means being quietly earnest, in contrast to all passion and undue excitability.

Temperate.—Discreet, or self-restrained, would be a better rendering for the Greek word.

Sound in faith, in charity, in patience.—Here Paul the aged sums up for the aged men of Crete, in these three words, the great principles from which the true saintly life springs: faith, love, and patience. These words were well known by all his devoted hearers then and by all the devout students of his theology in subsequent ages. In the famous Pauline trilogy of virtues, “patience” here takes the place of hope, because this brave patience, this enduring fortitude, is especially fitting for an old man waiting for death.

Regarding these “three” virtues, the aged men must be healthy and sound. Their faith must not be adulterated with superstitions—their love must be chivalrous, not sentimental. This love must be no partisan feeling, but a tender affection, broad and inclusive, like that of St. Paul and his Master, Christ. Their patience must be no mere tame acquiescence in what seems inevitable, but must be brave, enduring, and willing to suffer—if suffering comes—for the Lord’s sake with a smile on their lips.

“Not without reason,” writes Calvin, “does St. Paul include in these three the sum of Christian perfections.”

It is with “faith” that we worship God—no prayer or work of piety can be severed from “faith.” “Love” spreads its wings over all our duties to our neighbor; and “patience” must always go hand in hand with both “faith” and “love.” Without “patience,” “faith” could hardly endure, and the affronts and unkindnesses of the world would, without this high virtue of patience, soon deaden and even destroy “love.”

The aged women likewise.—St. Paul, faithful to what had now become one of the guiding principles of Christianity, the equal position of women in the city of God, as fellow-heirs with men in the citizenship of the city that has foundations, reminds the elder women of Crete of their own high duties in the company of believers.

These women must now remember that the position Christ and His disciples had claimed for them in the world was not without its grave responsibilities.

These aged women of the flock, like the elders just exhorted, also had much to do for Christ.

That they be in behaviour as becometh holiness.—That is, that they should show themselves as it becometh holiness; or, more literally, in demeanour reverend. The Greek word translated “in behaviour,” or “in demeanour,” includes dress, appearance, conversation, and manner; it includes an outward deportment dependent on something more internal.

The elder Christian woman, in her whole bearing, should exhibit a certain dignity of sacred demeanour; there should be something in her general appearance, in her dress, in her speech, and in her everyday behaviour, which the younger and more thoughtless sister could respect and reverence—an ideal she might hope one day to reach herself, if the Master spared her for so long.

For an admirable explanation of these words, see 1 Timothy 2:9–10.

Not false accusers.—Or better, perhaps, not slanderers. St. Paul knew well how easily old age yields to this temptation. Old age is at times intolerant, censorious, even bitter, forgetful especially of the days of youth; but Christ’s aged saints must use their voice for better things than these.

Not given to much wine.—This warning was probably called for, owing to the evil habits and customs of the Cretans.

Teachers of good things.—Or, teachers of what is good. Beza’s translation, “mistresses of honour” (honestatis magistrœ), is unique and expressive. This does not mean that these aged women should occupy the place of public teachers, but that they should, by occasionally speaking a kind, warning word and, better still, by the golden silence of a useful, honoured life, teach their younger sisters lessons of truth, faith, and love.

That they may teach the young women to be sober.—This is better rendered, simply, that they may teach (or school) the young women, omitting the words “to be sober.” In Ephesus, the Apostle’s representative was directed to exhort the younger women himself. It is very likely that the same charge being given here to the older women of the congregations was due to the spiritual state of the Cretan Christians, which called not only for more practical and down-to-earth, but also for more individual, exhortations. So here, this special work was left for the elder women among the faithful to carry out.

Such a reformation as St. Paul desired to see in Crete—not only in the discipline of the Church but also in individual life and conduct—would never be brought about by a sermon from Titus, or even by many sermons, however eloquent and earnest. It would be a matter requiring much time and patience and would, as observed above, rather follow as the result of patient individual effort and holy example.

To love their husbands, to love their children.—There was evidently in Crete a feverish longing for excitement and for novelty in religious teaching; hence the demand for, and consequent supply of, the fables and commandments of men spoken of in Titus 1:14.

Women, as well as men, preferred to do something for religion and for God, and thus to wipe out past transgressions and perhaps to purchase the liberty of future license. They preferred the rigid and often difficult observance of the elaborate ritual, the tithing of the mint, and anise, and cummin, to quietly and reverently doing their Father’s business. St. Paul’s method of correcting this false and unhealthy view of religion was to recall women, as well as men, to the steady, faithful performance of those quiet, everyday duties to which God, in His providence, had called them.

St. Paul tells Titus that the first duty of these younger women—a duty he also wanted their older sisters to impress upon them—was the great home duty of loving their husbands and children. While St. Paul would never have the women of Christ forget their new and precious privileges in the present and their glorious hopes for the future, yet here on earth he would never let them desert, or even for a moment forget, their first and foremost duties. Their work, let them remember, was not out in the busy world. Their primary duty was to make home life beautiful through the love of husband and child—that great love which always teaches forgetfulness of self.

To be discreet.—See Note in Titus 2:2 of this chapter.

Chaste.—Not only in act, but also in look, in speech, in thought, even in dress.

Keepers at home.—The older authorities here, instead of “keepers at home” (domum custodientes, domus curam habentes), read workers at home; the Greek word is not found elsewhere. The sense of the passage is, however, little changed by the alteration.

The meaning is clear, “Domi mansit lanam fecit.” Home duties, cares, pleasures, sacrifices of self—these God-appointed duties ought to fill the mind and the heart of the young wife. There should be no desire, no attempt, to go around to other houses, and so contract idle, gossiping habits. Hofmann thus sums up these directions to the young Christian women of Crete: “Gute Hausfrauen will der Apostel haben.”

Good.—Gracious, kind, thoughtful to others, especially to inferiors.

Obedient to their own husbands.—More accurately, submitting themselves to their own husbands. Women who really love their Master Christ should take care that, as far as it was in their power, the law of subordination in the family to its rightful head should be strictly carried out. In a Church like that of Crete, often made up of divided households where the Christian wife was married to a Pagan husband, such a charge as this was especially necessary.

That the word of God be not blasphemed.—These words refer to all the exhortations from Titus 2:2 and following, but more particularly to those clauses enforcing home duties immediately preceding.

There was, of course, the fear that wives, carried away by religious fervor, might neglect the plainer everyday duties for the seemingly loftier and more self-denying occupations included under the head of religious works. Such failure in everyday tasks would, of course, be bitterly charged to the religion of Christ, and the gospel would risk being spoken evil of, even in circles other than purely Pagan ones.

But the reference extends over a broader area than that occupied by Christian mistresses of households. All, of every rank and age, who think they love the Lord Jesus should remember that the “enemy” is ever watching their words and works; never should those who wear the colors of the great King forget the charge of the King’s Son: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.