COMMENTARY ON TITUS


LESSON NUMBER 10


“ Tit 2:1 But speak thou the things which become sound doctrine: 2That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. 3The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things.” (Titus 2:1-3)


SPEAKING THINGS BECOMING SOUND DOCTRINE, #1


INTRODUCTION

               Having left Titus in Crete to finish the things that had not yet been completed, Paul is instructing him in how to conduct himself while there, and how to speak. This particular part of his instruction is in view of the Cretian culture, which was decadent and indulgent: i.e. “Cretans are always liars, hurtful beasts, idle and lazy gluttons. And this account of them is [really] true” AMPLIFIED (1:12-13). While the Gospel itself is not to be shaped by the culture, the manner in which the preacher and teacher speaks takes the culture into account – particularly when that culture is one like that existing in Crete. There are societies that are barbaric, where crime is rife and pleasure and indulgence are the quest of the people. Other cultures, though dead toward God and sinful, have more sophisticated flesh, with a penchant for lawfulness, industry, and general social virtues. Both of these are spiritual quagmires, yet appeal to differing parts of the fallen nature. One appeals to raw emotion and the senses, while the other appeals to the thoughtful and productive part of that nature. It is out of order to speak to the barbarian as though he was always thoughtful, reasoning things out. Equally true, it is wrong to speak to the thoughtful person as though he was driven by particularly degenerate desires. In this text, Paul addresses this matter. He does not advocate shaping the Gospel itself for the people. The message must remain pure and undiluted, for it is adapted for the general condition of humanity. Paul is now dealing with handling the implications of the Gospel – how it is to be lived out. This is the part that, in the beginning, is difficult for those who have been liars, harmful in their manners, refusing to work, and enslaved to lower forms of fleshly indulgence. Paul does not assume that such people, once made new, will automatically see how newness of life is to be lived out. They will require some initial direction which will enable them to grow up into Christ in all things. We must not be naive in these matters, supposing that once a person is baptized into Christ they automatically think correctly. The “new man,” at once received in regeneration, is complete in one sense, yet not fully grown in another. It is, after all, the ”new man” that really grows, gaining the practical dominance over the flesh.


SPEAK THINGS THAT BECOME SOUND DOCTRINE

               Titus 2:1 “ But speak thou the things which become sound doctrine.”


               It is possible for the preacher or teacher to be so loose in their speaking that they actually awaken sinful propensities to which the people were once enslaved. You cannot speak to the Corinthians like you would to the Philippians, or the Galatians as you would the Ephesians. It would be wrong to address the church in Philadelphia (Rev 3:7-13) in the same manner as the church at Laodicea (Rev 3:14-22). In all of these cases, the Gospel itself was undiluted and pure. It was how it was being lived out that was either commended or condemned. For example, the Corinthians had to be especially taught about fornication (1 Cor 6:13-20). Some in Ephesus had to be admonished not to steal (Eph 4:27). Some in Thesslonica had to be told to work, otherwise they could not eat (1 Thess 4:11; 2 Thess 3:10-12).


               SPEAK THOU. Other versions read “teach,” NIV “let your words,” BBE “explain,” CJB “tell,” GWN “you must say,” NAB “communicate,” NET and “promote.” NLT Here, speaking does not have to do with casual conversation, but with formal teaching, or elaborating on the word of the Gospel, and expounding both the nature and the implications of the New Covenant. The picture here is not that of assessing what the people want to hear, or what is more apt to please them. It is rather speaking in view of the real circumstance, which was to be discerned by Titus. This is an especially appropriate word for our time, when speaking is taking second place to other activities. The primary gifts that Jesus has given the church all have to do with speaking: “And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers” (Eph 4:11). Every one of these have to do with communicating in words – insightful words. The church is never weaker than when it has no appetite for “speaking the truth in love” (Eph 4:15). While there are certainly ministries that have to do with activity, like relieving the fatherless and widows in their affliction (James 1:27), long-term and increasing benefits will come from speaking, not from doing. It is the WORD of God that discerns the thoughts and intents of the heart (Heb 4:12). Those who grow in the grace and knowledge of our Lord Jesus Christ will experience an increased interest in speaking. That is the nature of life in Christ. While that speaking is, indeed, proportionate to their role in the body of Christ, it is something in which all in Christ are involved (1 Cor 1:10; Eph 4:15,25; 5:19).


               THE THINGS. Other versions read “what is,” NIV “your words,” BBE “the behavior,” NJB “that,” TNT “the right living,” LIVING and “in a manner.” WEYMOUTH Technically, the words “the things” are not in the text. They are what we would call an elaboration of the term “speak,” or “teach.” In other words, this pertains to WHAT is being said in the elaboration of the Gospel itself. These had to do with godly conclusions, holy amplification, and insightful commentary. A good teacher knows how to “handle aright” the Word of truth (2 Tim 2:15). For example, Paul was speaking “things” when he told the Corinthians it was out of order for them to sue one another before worldly judges (1 Cor 6:1-8), or that under the distressful circumstances that existed at the time, it was best not to marry (1 Cor 7:26). These were not matters that were regulated by specific commandments from God. Rather, they, like many other practical matters, were governed by the spirit of the truth, the nature of newness of life, and the entailments of the New Covenant. Men may refer to this as the practical aspect of spiritual life – how it is to be lived out. James, speaking in view of the condition of the people to whom he wrote, said, “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27). This had to do with the expression of spiritual life, not merely keeping a Divine directive – and there is a vast difference between those two matters.


               WHICH BECOME SOUND DOCTRINE. Other versions read, “proper for,” NKJV “fitting for,” NASB “in accord with,” NIV “consistent with,” NRSV “benefits,” RSV “in agreement with,” BBE “goes along with,” CSB “which befit,” ERV “belong to,” MRD “reflects,” NLT and “fitting and becoming to.” AMPLIFIED Here Paul refers to things that are said that are separate from, yet are to be in concert with, “sound doctrine.” Sound doctrine is proper, or correct teaching – primary, pivotal, or central teaching. Jesus spoke of a person knowing “THE doctrine” (John 7:17). Scripture refers to “the doctrine of the Lord” (Acts 13:12) and “the doctrine of Christ” (Heb 6:1; 2 John 1:9). Paul told Timothy to take heed “to the doctrine” (1 Tim 4:16). “Sound doctrine” is particularly the teaching concerning Christ Jesus and the salvation that is found in Him. It pertains to justification, being a partaker of the Divine nature, obtaining an eternal inheritance, and other such things. All speaking, or teaching, is to strictly conform with the doctrine of Christ. It cannot be earth-centered, man-centered, or self-centered. If men elaborate on what will take place when Jesus comes, it must be in accord with “sound doctrine.” If they speak of how men can live God-honoring lives, it must be in harmony with “sound doctrine.” When they refer to God’s attitude toward humanity, and what He desires for them, it cannot be at variance with “sound doctrine” – it cannot contradict the nature of Christ, the character of faith and hope, or the revealed objectives of the New Covenant.


SPEAKING TO THE AGED MEN

               “ 2:2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.”


               Again, Paul is speaking with the nature of the Cretians in mind. This certainly does not mean these words are not for every person in all of time that falls into this category. No “aged man” is exempt from these requirements. However, they were particularly critical for those in Crete. For example, every person is to abstain from the appearance of evil, but that word has particular importance to those in a society that flaunts wickedness before the people continually. Now Paul gives an example of speaking things that are becoming of, or in harmony with, “sound doctrine.” These are not the doctrine itself, but are “things” that are implied by the doctrine.


               THE AGED MEN. Other versions read, “older men,” NKJV “old men,” BBE and “elder men.” GENEVA Although the word used here is a form of the one translated “elders” in verse five, here it refers to men who are old in the flesh. He is not speaking of Titus exhorting those in the office of elder. He has already addressed their manner. Now he moves to a consideration of men who are advanced in years. The law referred to such men as “the hoary (gray) head,” and “the old man” (Lev 19:32). The book of Job refers to such a man as “the ancient” (Job 12:12). The Psalms refer to such as those of “old age” (Psa 92:14). How are such men to be admonished?


               SOBRIETY. “Be sober.” Other versions read “temperate,” NASB “simple in their tastes,” BBE “serious,” CSB “watchful,” GENEVA and “reserved.” NJB The word used here is rather extensive. On the one hand, it refers to a state of mind that is not numbed by some form of indulgence. On the other hand, it speaks of a mind that is vigilant, alert, and keenly aware of what is going on around and within the individual. Age does not bring to the person freedom from alertness, or a state in which there is no longer a need to be watchful and in possession of a sound mind.


               GRAVE. Other versions read, “reverent,” NKJV “dignified,” NASB “worthy of respect,” NIV “serious,” NRSV “sensible,”CJB “to use good judgment,” GWN “honest,” TNT and “unruffled.” LIVING The word “grave” is the opposite of levity and light-heartedness. Frothy speech and tendencies, and attempting to appear young in appearance and manners are not to be characteristic of “aged men.” Their very presence should be conducive to seriousness, and promote sober mindedness or earnestness. There are enough distracting influences in society that make for surface thought and self-centeredness. “Aged men” are not to contribute to those influences.


               TEMPERATE. Other versions read, “sensible,” NASB “self-controlled,” NIV “prudent,” NRSV “discreet,” DARBY “to use good judgment,” GWN and “moderate.” NJB As used here, the word “temperate” means “curbing one’s desires and impulses, self-controlled.” THAYER This does involve prudence – perceiving the defiling and enslaving effects of indulgence. It also involves moderation – not being excessive, or going beyond the boundary of profit or benefit. A temperate person is not one that requires constant exhortation and assistance to avoid indulging the lusts of the flesh. Such a person is one who, through godly wisdom, can recognize the difference between what is helpful and that which gives the flesh the upper hand. A temperate person keeps under his body, bringing it into subjection (1 Cor 9:27).


               SOUND IN FAITH. Other versions read “true in faith,” BBE “well-grounded in faith.” GWN Soundness has to do with spiritual health. It is a state in which the heart and mind are not sick, infirm, and unhealthy. Age may be accompanied by decrepitness of body, but it must not yield a weakness in faith (Rom 14:1), so that a person is not able to commit himself to the Lord (1 Pet 4:19), trust in Him with all of the heart (Prov 3:5), or be strong in faith, giving glory to God (Rom 4:20). As a man becomes advanced in age, the eye of faith must not grow dim. The “full assurance of faith” (Heb 10:22) must not fade. The ability of the “aged men” to “see afar off” (2 Pet 1:9), and to “see Him who is invisible” (Heb 11:27) must not diminish. To be “sound in the faith” involves a firm grasp of the truth, spiritual understanding, and a strong confidence.


               SOUND IN CHARITY. The word “charity” occurs 28 times in the KJV (1 Cor 8:1; 13:1,2,3,4,8,13; 14:1; 16:14; Col 3:14; 1 Thess 3:6; 2 Thess 1:3; 1 Tim 1:5; 2:15; 4:12; ; 2 Tim 2:22; 3:10; Tit 2:2; 1 Pet 4:8; 5:14; 2 Pet 1:7; 3 John 1:6; Jude 1:12; Rev 2:19) It is always translated from the Greek word agape, and was therefore assigned a unique word. Another Greek word for love (phileo) is used 26 times in Scripture, and is translated “love.” As used in our text “charity” is a unique kind of love that reaches out, and does not think only of self. It goes beyond companionship and preference, seeking to benefit the one who is loved. The “aged man” must be healthy in this manner of love, not having respect of persons or withholding from the brethren when it is within their power to assist them. A “sound,” or healthy love is toward “all the saints.”


               SOUND IN PATIENCE. Other versions read “perseverance,” NASB “endurance,” NIV and “steadfastness.” RSV This is endurance in the “good fight of faith” (1 Tim 6:12), and the race “set before us” (Heb 12:2). The older men must not cease to “run with patience” because they are old, withdrawing from the service of the Lord, and becoming spiritually idle. The society in which they live might not honor the aged, or rise up before the hoary head, but they must not cave in to social pressure, becoming less active in living unto Him who died for them and rose again.


SPEAKING TO THE AGED WOMEN

               2:3 “The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things.”


               Women are not excluded from exhortation and teaching, because they too are members of the body of Christ. A society that places value only on young and beautiful women will not respect “aged women,” or consider them as a valuable resource. However, this must not be the case in the church of the living God. Here, therefore, is a word to the women of seasoned years.


               IN BEHAVIOR. Other versions use the word “the way they live,” NIV “demeanor,” ASV “deportment,” DARBY “in holy attire,” DOUAY and “such raiment as be cometh holiness.” TNT The word “behavior” has to do with “conduct, with focus upon the demeanor of an individual.” LOUW-NIDA This is a manner of life, demeanor, or deportment that is apparent to others. In English, the word speaks of their “outward manner.” WEBSTER It speaks of a direction of life that shapes everything “the aged women” do – even down to the clothes they wear (1 Tim 2:9; 1 Pet 3:3-4). “Behavior” has to do with actions, responses, and how one reacts to their environment.


               What kind of life is to be lived by the “aged women” – keeping in mind that these women lived in a decadent society? Their demeanor, or the way they carry themselves publically, is to be in a manner that “becometh holiness,” or is “reverent,” NASB as “people living a holy life should.” CJB Other versions read, “that shows they are dedicated to God,” GWN and “fitting of those who are holy,” NET or belong exclusively to the Lord. If their hope is in heaven, their lives are not to be lived as though they were at home in this world. If they seek for God’s approval, they must not conduct their lives to gain the approval of men. If they claim to be seeking things that are above, and laying up treasures in heaven, they are not to be known for being covetous. Keep in mind that no child of God is allowed the luxury of behaving themselves in contradiction of holiness. This is a special word to “aged women” that takes into account a special effort by the powers of darkness and a decadent society to provoke them to live otherwise.


               NOT FALSE ACCUSERS. Other versions read, “not slanderers,” NKJV “not malicious gossips,” NASB “not saying evil of others,” BBE “gossips,” GWN and “scandal-mongering.” NJB Having been freed from some of the obligations of younger women, motherhood, and the likes, the “aged women” are not free to indulge in idle talk and involvement in the business of others. Because they are older they are not at liberty to take up false accusations, misrepresent people, or join the devil in becoming accusers “of the brethren” (Rev 12:10). This requirement is also bound upon deacon’s wives, who were younger women (1 Tim 3:11). Of course, it gives no license to any member of the body of Christ to slander, misrepresent, or assassinate the character of others. If accusations are made, they must not be false. The idea here is that of the “aged women” avoiding the propensity to idle and profitless talk. Such inevitably degenerates into making false accusation, and thus opening the door for the wicked one to work more extensively. All of this is accented when the society around you is like that of the Cretians.


               NOT GIVEN TO MUCH WINE. Other versions read, “enslaved to much wine,” NASB “addicted to much wine,” NIV “slaves to drink,” NRSV and “slaves to excessive drinking.” CJB The words “given to” speak of being reduced to bondage, giving oneself wholly to something, and making oneself a slave to something. THAYER The idea here, as with “aged men,” is that a reduction in responsibility can bring a corresponding inclination to unprofitable, and even sinful, things. Those with a lot of time on their hands are, in a very real sense, at risk, and are traversing on treacherous terrain. Again, this text does not suggest that there are some within the body of Christ who can be given to much wine, or that it is ever right to be “drunk with wine, wherein is excess” (Eph 5:18). If, for example, wine is taken for the “stomach’s sake,” or some other infirmity, it is only to be taken in small quantities (1 Tim 5:23). This principle is seen in the medications of our time, which have a high alcoholic content, which makes the essential chemical palatable and digestible. Yet, there are some who become enslaved to medication, using it in unlawful ways. That is the kind of thing, together with the custom of drinking “new wine,” that is addressed here. This is not speaking of drinking for pleasure. That falls into the category of gluttony and rioting.


               TEACHERS OF GOOD THINGS. This is a most interesting word! Other versions read, “teaching what is good,” NIV “teachers of what is right,” DARBY and“they are to give good counsel and be teachers of what is right and noble.” AMPLIFIED This text confirms that unsound behavior directly impacts upon what is taught. It also establishes that a godly life adorns and buttresses sound teaching (Tit 2:10). It is assumed that those of age have something to say, and that their lives are a substantiation of the effectiveness of what they teach. “Good things” are things that are right, wholesome, and conducive to godliness and edification. They are things that are consistent with the nature of the redemption that is in Christ, and befitting of one who has been reconciled to God and is walking in the light (1 John 1:7). Things that are “good” hold true under the scrutiny of Divine light. They also glorify God, sustain the soul

, and expose the works of darkness for what they really are. These are the kind of “things” that the “aged women” are to “teach.” What has been required in this text are implications of the Gospel.