John Calvin Commentary Titus 2

But speak thou the things which become sound doctrine. He points out the remedy for driving away fables: namely, that Titus should devote himself to edification. He gives the designation of sound doctrine to that which may instruct people to godliness, for all trifles vanish when that which is solid is taught.

When he instructs him to speak those things which agree with sound doctrine, it is as if he had said that Titus must be continually employed in this preaching, for to mention these things once or twice would not be enough. Paul does not speak of the discourse of a single day; but as long as Titus holds the office of pastor, he wishes him to be employed in teaching this doctrine.

Sound doctrine is so called from the effect it produces; as, on the contrary, he says that unskillful people are foolishly absorbed with questions that do no good. Sound, therefore, means wholesome—that which actually feeds souls. Thus, by a single word, as by a solemn proclamation, he banishes from the Church all speculations that serve to promote ostentation rather than to aid godliness, as he did in both of the Epistles to Timothy.

He makes sound doctrine to consist of two parts. The first is that which magnifies the grace of God in Christ, from which we may learn where we should seek our salvation. The second is that by which life is conformed to the fear of God and to inoffensive conduct.

Although the former, which includes faith, is far more excellent and therefore should be more zealously inculcated, yet Paul, in writing to Timothy, was not careful about attending to order. For he had to deal with an intelligent man, to whom he would offer an insult if he dictated to him word by word, as is usually done with apprentices or beginners.

In addressing Titus, indeed, he instructs the whole church of Crete; yet he attends to the rules of propriety, so that he may not appear to distrust Titus's prudence. Besides, the reason he is more lengthy in his exhortations is that those who gave their whole attention to idle questions especially needed to be exhorted to the practice of a good and holy life; for nothing is better suited to restrain the wandering curiosity of people than to know in what duties they should be engaged.

That aged men be sober. He begins with particular duties, so that the discourse may be better adapted to the instruction of the people. And he does this, not only so that he may accommodate himself to their capacity, but so that he may press everyone more closely; for a general doctrine produces a less powerful impression. But when, by presenting a few cases, he has instructed every person about his duty, there is no one who may not easily conclude that the Lord has sufficiently instructed him about the work in which he ought to be employed. Therefore, we must not look for a regular method here, for Paul’s design was only to state briefly what subjects godly teachers ought to speak about, and not to undertake to treat those subjects extensively.

“Aged men” are mentioned by him in the first place. He wishes them to be “sober,” because excessive drinking is a vice too common among the old. Gravity, which he next mentions, is produced by well-regulated morals. Nothing is more shameful than for an old man to indulge in youthful profligacy, and, by his demeanor, to strengthen the impudence of the young. Therefore, in the life of old men, let there be displayed σεμνότης, “a becoming gravity,” which will constrain the young to modesty. This will be followed chiefly by temperance, which he immediately adds.

Sound in faith. I do not know whether the word “sound” or “healthy” contains an indirect allusion to the various diseases of old men, with which he contrasts this health of the soul; at least, I think so, though I do not affirm it. With good reason he includes in these three parts—faith, love, patience—the sum of Christian perfection. By faith we worship God, for neither calling upon him nor any exercises of godliness can be separated from it. Love extends to all the commandments of the second table. Next follows patience as the seasoning of “faith” and “love.” For without “patience,” faith would not long endure, and many occurrences take place every day—instances of unbecoming conduct or evil temper—which irritate us so much that we would not only be languid, but almost dead, to the duties of love towards our neighbor, if the same “patience” did not support us.

That aged women in like manner We very often see that older women either continue to dress with the frivolity of youth, or have something superstitious in their apparel, and seldom achieve the proper balance. Paul wished to guard against both extremes by instructing them to follow a way of life that is consistent with both outward decorum and religious devotion; or, to put it more simply, to show by their very dress that they are holy and godly women.

He next corrects two other vices to which they are often prone, when he forbids them to be slanderers and slaves to much wine. Talkativeness is a disease of women, and it is increased by old age. To this is added, that women never consider themselves eloquent enough unless they engage in idle talk and slander—unless they attack the character of everyone. The consequence is that older women, by their slanderous talkativeness, like a lighted torch, frequently set many houses on fire. Many are also given to drinking, so that, forgetting modesty and seriousness, they indulge in improper, unrestrained behavior.

That they may teach young women temperance. So that they may be more attentive to duty, he shows that it is not enough if their own life is decent, if they do not also train young women, by their instructions, to a decent and chaste life. He therefore adds that by their example they should train to temperance and gravity those younger women whom the warmth of youth might otherwise lead into imprudence.

To love their husbands and their children. I do not agree with those who think that this is a recapitulation of the guidance that elderly women should give to younger women, because a careful reading of the context will easily enable anyone to perceive that Paul continues to explain the duties of women, which apply equally to older women.

Besides, the construction would be inappropriate: σωφρονίζωσι, σώφρονας εἶναι. Yet, while he instructs elderly women what they ought to be, he at the same time holds out to younger women the example they ought to follow. Thus he indiscriminately teaches both. In short, he wishes women to be restrained by conjugal love and affection for their children from giving themselves up to licentious attachments; he wishes them to rule their own house in a sober and orderly manner; he forbids them to wander about in public places; and he bids them be chaste and at the same time modest, so as to be subject to the dominion of their husbands. For those who excel in other virtues sometimes find in them an occasion to act haughtily, so as to be disobedient to their husbands.

When he adds, that the word of God may not be evil spoken of, it is supposed that this relates strictly to women who were married to unbelieving husbands, who might judge the gospel from the wicked conduct of their wives; and this appears to be confirmed by 1 Peter 3:1. But what if he does not speak of husbands alone? And, indeed, it is probable that he demands such strictness of life as not to bring the gospel into public contempt through their vices. As to the other parts of the verse, the reader will find them explained in the Commentary on the First Epistle to Timothy.

Exhort likewise younger men (Titus 2:6). He merely urges that young men be instructed to be temperate; for temperance, as Plato shows, cures the whole understanding of man. It is as if he had said, “Let them be well regulated and obedient to reason.”