---
title: "Commentary Critical and Explanatory on the Whole Bible -  Titus 2"
description: "CHAPTER 2   :-. DIRECTIONS TO
TITUS: HOW
TO EXHORT VARIOUS
CLASSES OF BELIEVERS:
THE GRACE
OF GOD IN CHRIST
OUR GRAND
INCENTIVE TO LIVE
GODLY. 1. But . ."
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/titus/2"
---

CHAPTER 2

. DIRECTIONS TO
TITUS: HOW
TO EXHORT VARIOUS
CLASSES OF BELIEVERS:
THE GRACE
OF GOD IN CHRIST
OUR GRAND
INCENTIVE TO LIVE
GODLY.

**1. But . . . thou**—in contrast
to the reprobate seducers stigmatized in [Titus 1:11](../../../kjv/titus/1/11);
[Titus 1:15](../../../kjv/titus/1/15); [Titus 1:16](../../../kjv/titus/1/16).
"He deals more in exhortations, because those intent on useless
questions needed chiefly to be recalled to the study of a holy, moral
life; for nothing so effectually allays men's wandering curiosity, as
the being brought to recognize those duties in which they ought to
exercise themselves" [CALVIN].
**speak**—without
restraint: contrast [Titus 1:11](../../../kjv/titus/1/11),
"mouths . . . stopped."
**doctrine**—"instruction"
or "teaching."

**2. sober**—Translated
"vigilant," as *sober* men alone can be (). But "sober" here answers to "not given to
wine," [Titus 2:3](../../../kjv/titus/2/3); [Titus 1:7](../../../kjv/titus/1/7).
**grave**—"dignified";
behaving with *reverent propriety.*
**temperate**—"self-restrained";
"discreet" [ALFORD],
([Titus 1:8](../../../kjv/titus/1/8); [1 Timothy 2:9](../../../kjv/1-timothy/2/9)).
**faith . . . charity**
[love] **. . . patience**—combined in [1 Timothy 2:9](../../../kjv/1-timothy/2/9). "Faith, *hope,* charity" ([1 Timothy 2:9](../../../kjv/1-timothy/2/9)). "Patience," *Greek,* "enduring
perseverance," is the attendant on, and is supported by, "hope"
([1 Corinthians 13:7](../../../kjv/1-corinthians/13/7); [1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3)).
It is the grace which especially becomes *old men,* being the
fruit of ripened experience derived from trials overcome ([1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3)).

**3. behaviour**—"deportment."
**as becometh holiness**—"as
becometh women consecrated to God" [WAHL]:
being by our Christian calling priestesses unto God ([Ephesians 5:3](../../../kjv/ephesians/5/3);
[1 Timothy 2:10](../../../kjv/1-timothy/2/10)). "Observant of
sacred decorum" [BENGEL].
**not false accusers**—not
slanderers: a besetting sin of some elderly women.
**given to much wine**—the
besetting sin of the Cretans ([1 Timothy 2:10](../../../kjv/1-timothy/2/10)). Literally, "enslaved to much wine." Addiction to
wine is *slavery* ([Romans 6:16](../../../kjv/romans/6/16);
[2 Peter 2:19](../../../kjv/2-peter/2/19)).
**teachers**—in private:
not in public ([1 Corinthians 14:34](../../../kjv/1-corinthians/14/34); [1 Timothy 2:11](../../../kjv/1-timothy/2/11);
[1 Timothy 2:12](../../../kjv/1-timothy/2/12)); influencing for good
the younger women by precept and example.

**4. to be sober**—*Greek,*
"self-restrained," "discreet"; the same *Greek*
as in [Titus 2:2](../../../kjv/titus/2/2), "temperate."
(But see on [Titus 2:2](../../../kjv/titus/2/2); compare
*Note,* [Titus 2:2](../../../kjv/titus/2/2)). ALFORD
therefore translates, "That they school (admonish in their duty)
the young women to be lovers of their husbands," &c. (the
foundation of all domestic happiness). It was judicious that Titus, a
young man, should admonish the young women, not directly, but through
the older women.

**5. keepers at home**—as
"guardians of the house," as the *Greek* expresses.
The oldest manuscripts read, "*Workers* at home":
active in household duties ([Proverbs 7:11](../../../kjv/proverbs/7/11);
[1 Timothy 5:13](../../../kjv/1-timothy/5/13)).
**good**—kind, *beneficent*
([Matthew 20:15](../../../kjv/matthew/20/15); [Romans 5:7](../../../kjv/romans/5/7);
[1 Peter 2:18](../../../kjv/1-peter/2/18)). Not churlish and
niggardly, but thrifty as housewives.
**obedient**—rather
"submissive," as the *Greek* is translated; (see on
[1 Peter 2:18](../../../kjv/1-peter/2/18); [1 Peter 2:18](../../../kjv/1-peter/2/18)).
**their own**—marking the
duty of subjection which they owe them, as being *their own*
husbands ([Ephesians 5:22](../../../kjv/ephesians/5/22); [Colossians 3:18](../../../kjv/colossians/3/18)).
**blasphemed**—"evil
spoken of." That no reproach may be cast on the Gospel, through
the inconsistencies of its professors ([Titus 2:8](../../../kjv/titus/2/8);
[Titus 2:10](../../../kjv/titus/2/10); [Romans 2:24](../../../kjv/romans/2/24);
[1 Timothy 5:14](../../../kjv/1-timothy/5/14); [1 Timothy 6:1](../../../kjv/1-timothy/6/1)).
"Unless we are virtuous, blasphemy will come through us to the
faith" [THEOPHYLACT].

**6. Young**—*Greek,* "The
younger men."
**sober-minded**—self-restrained
[ALFORD]. "Nothing is
so hard at this age as to overcome pleasures and follies"
[CHRYSOSTOM].

**7. In**—*with respect to*
all things.
**thyself a pattern**—though
but a young man thyself. All teaching is useless unless the teacher's
example confirm his word.
**in doctrine**—*in*
thy ministerial *teaching* (showing) *uncorruptness,* that
is, *untainted purity* of motive on thy part (compare ), so as to be "a pattern" to all. As "gravity,"
c., refers to Titus himself, so "uncorruptness" though,
doubtless, uncorruptness of *the doctrine* will be sure to
follow as a consequence of the Christian minister being of simple,
uncorrupt integrity himself.
**gravity**—dignified
seriousness in setting forth the truth.
**sincerity**—omitted in
the oldest manuscripts.

**8. speech**—discourse in public
and private ministrations.
**he that is of the contrary
part**—the adversary ([Titus 1:9](../../../kjv/titus/1/9);
[2 Timothy 2:25](../../../kjv/2-timothy/2/25)), whether he be heathen
or Jew.
**may be ashamed**—put to
confusion by the power of truth and innocence (compare [Titus 2:5](../../../kjv/titus/2/5);
[Titus 2:10](../../../kjv/titus/2/10); [1 Timothy 5:14](../../../kjv/1-timothy/5/14);
[1 Timothy 6:1](../../../kjv/1-timothy/6/1)).
**no evil thing**—*in our
acts,* or *demeanor.*
**of you**—So one of the
oldest manuscripts. Other very old manuscripts read, "of US,"
Christians.

**9. servants**—"slaves."
**to please them well**—"to
give satisfaction" [ALFORD].
*To be complaisant in everything;* to have that zealous desire
to gain the master's goodwill which will anticipate the master's wish
and do even more than is required. The reason for the frequent
recurrence of injunctions to slaves to *subjection* ([Ephesians 6:5-8](../../../kjv/ephesians/6/5-8);
[Colossians 3:22](../../../kjv/colossians/3/22); [1 Timothy 6:1](../../../kjv/1-timothy/6/1);
[1 Timothy 6:2](../../../kjv/1-timothy/6/2); [1 Peter 2:18](../../../kjv/1-peter/2/18))
was, that in no rank was there more danger of the doctrine of the
*spiritual* equality and freedom of Christians being
misunderstood than in that of slaves. It was natural for the slave
who had become a Christian, to forget his place and put himself on a
*social* level with his master. Hence the charge for each to
abide in the sphere in which he was when converted ([1 Peter 2:18](../../../kjv/1-peter/2/18)).
**not answering again**—*in
contradiction* to the master: so the *Greek,* "not
contradicting" [WAHL].

**10. Not purloining**—*Greek,*
"Not *appropriating*" what does not belong to one. It
means "keeping back" dishonestly or deceitfully ([Acts 5:2](../../../kjv/acts/5/2);
[Acts 5:3](../../../kjv/acts/5/3)).
**showing**—manifesting in
acts.
**all**—all possible.
**good**—really good; not
so in mere appearance ([Ephesians 6:5](../../../kjv/ephesians/6/5);
[Ephesians 6:6](../../../kjv/ephesians/6/6); [Colossians 3:22-24](../../../kjv/colossians/3/22-24)).
"The heathen do not judge of the Christian's doctrines from the
doctrine, but from his actions and life" [CHRYSOSTOM].
Men will write, fight, and even die for their religion; but how few
*live* for it! Translate, "That they may adorn the doctrine
of our Saviour God," that is, God the Father, the originating
author of salvation (compare *Note,* see on [Colossians 3:22-51](../../../kjv/colossians/3/22-51)). God deigns to have His Gospel-doctrine adorned even by
slaves, who are regarded by the world as no better than beasts of
burden. "Though the service be rendered to an earthly master,
the honor redounds to God, as the servant's goodwill flows from the
fear of God" [THEOPHYLACT].
Even slaves, low as is their status, should not think the influence
of their example a matter of no consequence to religion: how much
more those in a high position. His love in being "our Saviour"
is the strongest ground for our adorning His doctrine by our lives.
This is the force of "For" in [Colossians 3:22-51](../../../kjv/colossians/3/22-51).

**11. the grace of God**—God's
*gratuitous favor* in the scheme of redemption.
**hath appeared**—*Greek,*
"hath been *made to appear,*" or "*shine*
forth" ([Isaiah 9:2](../../../kjv/isaiah/9/2); [Luke 1:79](../../../kjv/luke/1/79)).
"hath been *manifested*" ([Luke 1:79](../../../kjv/luke/1/79)), after having been long hidden in the loving counsels of God
([Colossians 1:26](../../../kjv/colossians/1/26); [2 Timothy 1:9](../../../kjv/2-timothy/1/9);
[2 Timothy 1:10](../../../kjv/2-timothy/1/10)). The image is
illustrated in [Acts 27:20](../../../kjv/acts/27/20). The
grace of God hath now been embodied in Jesus, the *brightness*
of the Father's glory," *manifested* as the "Sun of
righteousness," "the Word made flesh." The Gospel
dispensation is hence termed "the day" ([1 Thessalonians 5:5](../../../kjv/1-thessalonians/5/5);
[1 Thessalonians 5:8](../../../kjv/1-thessalonians/5/8); there is a double
"appearing," that of "grace" here, that of
"glory," [Titus 2:13](../../../kjv/titus/2/13);
compare [Romans 13:12](../../../kjv/romans/13/12)). Connect it
not as *English Version,* but, "The grace . . . that
*bringeth salvation to all men* hath appeared," or "been
manifested" ([1 Timothy 2:4](../../../kjv/1-timothy/2/4);
[1 Timothy 4:10](../../../kjv/1-timothy/4/10)). Hence God is called
"our *Saviour*" ([1 Timothy 4:10](../../../kjv/1-timothy/4/10)). The very name *Jesus* means the same.
**to all**—of whom he
enumerated the different classes ([1 Timothy 4:10](../../../kjv/1-timothy/4/10)): even to servants; to us Gentiles, once aliens from God.
Hence arises our obligation to all men ([1 Timothy 4:10](../../../kjv/1-timothy/4/10)).

**12. Teaching**—*Greek,*
"disciplining us." Grace exercises *discipline,* and
is imparted in connection with disciplining chastisements ([1 Corinthians 11:32](../../../kjv/1-corinthians/11/32);
[Hebrews 12:6](../../../kjv/hebrews/12/6); [Hebrews 12:7](../../../kjv/hebrews/12/7)).
The education which the Christian receives from "the grace"
of God is a discipline often trying to flesh and blood: just as
children need disciplining. The *discipline* which it exercises
*teaches* us to *deny ungodliness and worldly lusts, and to
live soberly, righteously, and godly, in this present world*
(*Greek,* "age," or course of things) where such
self-discipline is needed, seeing that its spirit is opposed to God
([Titus 1:12](../../../kjv/titus/1/12); [Titus 1:16](../../../kjv/titus/1/16);
[1 Corinthians 1:20](../../../kjv/1-corinthians/1/20); [1 Corinthians 3:18](../../../kjv/1-corinthians/3/18);
[1 Corinthians 3:19](../../../kjv/1-corinthians/3/19)): in the coming world we
may gratify every desire without need of self-discipline, because all
desires there will be conformable to the will of God.
**that**—*Greek,* "in
order that"; the end of the "disciplining" is "*in
order that* . . . we may live soberly," c. This point is lost
by the translation, "*teaching* us."
**denying . . . lusts**—
([Luke 9:23](../../../kjv/luke/9/23)). The *Greek*
aorist expresses "denying *once for all.*" We deny
"worldly lusts" when we withhold our consent from them,
when we refuse the delight which they suggest, and the act to which
they solicit us, nay, tear them up by the roots out of our soul and
mind [ST. BERNARD, *Sermon*
11].
**worldly lusts**—The *Greek*
article expresses, "*the* lusts of the world," "*all*
worldly lusts" [ALFORD],
([Galatians 5:16](../../../kjv/galatians/5/16) [Ephesians 2:3](../../../kjv/ephesians/2/3);
[1 John 2:15-17](../../../kjv/1-john/2/15-17); [1 John 5:19](../../../kjv/1-john/5/19)).
The *world* (*cosmos*) will not come to an end when this
present *age* (*aeon*) or course of things shall end.
**live soberly, righteously,
and godly**—the *positive* side of the Christian character;
as "denying . . . lusts" was the *negative.*
"Soberly," that is, *with self-restraint,* in relation
to *one's self:* "righteously" or *justly,* in
relation to our *neighbor;* "godly" or *piously,*
in relation to *God* (not merely *amiably* and *justly,*
but something higher, *godly,* with love and reverence toward
God). These three comprise our "disciplining" in *faith*
and *love,* from which he passes to *hope* ([1 John 5:19](../../../kjv/1-john/5/19)).

**13.** ([Philippians 3:20](../../../kjv/philippians/3/20);
[Philippians 3:21](../../../kjv/philippians/3/21)).
**Looking for**—with
constant *expectation* (so the *Greek*) and with joy ([Philippians 3:21](../../../kjv/philippians/3/21)). This will prove the antidote to worldly lusts, and the
stimulus to "live in this present world" conformably to
this *expectation.* The *Greek* is translated, "waiting
for," in [Luke 2:25](../../../kjv/luke/2/25).
**that**—*Greek,*
"the."
**blessed**—bringing
blessedness ([Romans 4:7](../../../kjv/romans/4/7); [Romans 4:8](../../../kjv/romans/4/8)).
**hope**—that is, object of
hope ([Romans 8:24](../../../kjv/romans/8/24); [Galatians 5:5](../../../kjv/galatians/5/5);
[Colossians 1:5](../../../kjv/colossians/1/5)).
**the glorious appearing**—There
is but one *Greek* article to both "hope" and
"appearing," which marks their close connection (the *hope*
being about to be realized only at the *appearing* of Christ).
Translate, "*The* blessed hope *and manifestation*
(compare *Note,* see on [Colossians 1:5](../../../kjv/colossians/1/5)) *of the glory.*" The *Greek* for
"manifestation" is translated "brightness" in [Colossians 1:5](../../../kjv/colossians/1/5). As His "coming" (*Greek,* "*parousia*")
expresses the fact; so "brightness, appearing," or
"manifestation" (*epiphaneia*) expresses His personal
*visibility* when He shall come.
**the great God and our Saviour
Jesus**—There is but one *Greek* article to "God"
and "Saviour," which shows that both are predicated of one
and the same Being. "Of Him who is at once the great God and our
Saviour." Also (2) "appearing" (*epiphaneia*) is
never by Paul predicated of God the Father ([John 1:18](../../../kjv/john/1/18);
[1 Timothy 6:16](../../../kjv/1-timothy/6/16)), or even of "His
glory" (as ALFORD
explains it): it is *invariably* applied to CHRIST'S
coming, to which (at His first advent, compare [1 Timothy 6:16](../../../kjv/1-timothy/6/16)) the kindred verb "appeared" (*epephanee*),
[Titus 2:11](../../../kjv/titus/2/11), refers ([1 Timothy 6:14](../../../kjv/1-timothy/6/14);
[2 Timothy 4:1](../../../kjv/2-timothy/4/1); [2 Timothy 4:8](../../../kjv/2-timothy/4/8)).
Also (3) in the context ([Titus 2:14](../../../kjv/titus/2/14))
there is no reference to the Father, but to Christ alone; and here
there is no occasion for reference to *the Father* in the
exigencies of the context. Also (4) the expression "great God,"
as applied to Christ, is in accordance with the context, which refers
to *the glory of His appearing;* just as "the true God"
is predicated of Christ, [1 John 5:20](../../../kjv/1-john/5/20).
The phrase occurs nowhere else in the New Testament, but often in the
Old Testament. [Deuteronomy 7:21](../../../kjv/deuteronomy/7/21); [Deuteronomy 10:17](../../../kjv/deuteronomy/10/17),
predicated of Jehovah, who, as their manifested Lord, led the
Israelites through the wilderness, doubtless the Second Person in the
Trinity. Believers now look for the manifestation of His glory,
inasmuch as they shall share in it. Even the Socinian explanation,
making "the great God" to be *the Father,* "our
Saviour," *the Son,* places God and Christ *on an equal
relation* to "the glory" of the future appearing: a fact
incompatible with the notion that Christ is not divine; indeed it
would be blasphemy so to couple any mere created being with God.

**14. gave himself**—"The
forcible 'Himself, His whole self, the greatest gift ever given,'
must not be overlooked."
**for us**—*Greek,*
"in our behalf."
**redeem us**—*deliver*
us *from bondage by paying the price* of His precious *blood.*
An appropriate image in addressing bond-servants ([Titus 2:9](../../../kjv/titus/2/9);
[Titus 2:10](../../../kjv/titus/2/10)):
**from all iniquity**—the
essence of sin, namely, "transgression of the law": in
bondage to which we were till then. The aim of His redemption was to
redeem us, not merely from the penalty, but from the being of all
iniquity. Thus he reverts to the "teaching" in
righteousness, or *disciplining* effect of the grace of God that
bringeth salvation ([Titus 2:11](../../../kjv/titus/2/11);
[Titus 2:12](../../../kjv/titus/2/12)).
**peculiar**—*peculiarly
His own,* as Israel was of old.
**zealous**—in doing and
promoting "good works."

**15. with all authority**—Translate,
"authoritativeness" (compare "sharply," ).
**Let no man despise thee**—Speak
with such vigor as to command respect (). Warn them with such authority that no one may *think
himself above* (so the *Greek* literally) the need of
admonition [TITTMANN,
*Greek Synonyms of the New Testament*].

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