Tito 2:15 Commento

The apostle here directs Titus about the faithful discharge of his own office generally (Tit 2:1), and particularly as to several sorts of persons (Tit 2:2-10) and gives the grounds of these and of other following directions (Tit 2:11-14), with a summary direction in the close (Tit 2:15).

The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself. I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, Pe1 4:11, and not the figments and inventions of his own brain. II. The manner; by doctrine, and exhortation, and reproof with all authority. Ti2 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. "These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness - those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate. III. Here is a special instruction to Titus in reference to himself: "Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God." Or thus, "Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example - to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort. Perhaps too an admonition might be here intended to the people - that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. "Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, Th1 5:12, Th1 5:13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls."

INTRODUCTION TO TITUS 2 In this chapter the apostle exhorts Timothy to the discharge of his office with respect to all sorts of persons, of every age, sex; and condition, he was concerned with, giving reasons for it, taken from the nature of the Gospel of Christ: he exhorts him in general to insist in his public ministry on those things, which were agreeable to sound doctrine, Tit 2:1 and particularly what became aged men and aged women, and young men and young women, Tit 2:2 in all which, both with respect to doctrine and practice, he desires him to be a pattern to them, that so even his very adversaries may be ashamed, having nothing evil to say of him, Tit 2:7. And next he charges him to exhort servants, to obey their masters, and seek to please them, and not contradict them, and to be faithful to them; that so the doctrine of God their Saviour, professed by them, might be adorned in all things, Tit 2:9. And the reasons why the apostle would have duty urged on persons of every age, sex, and state, are taken from the nature of the Gospel being a doctrine of grace and salvation, which was preached to all sorts of persons, Tit 2:11, and from the efficacy of it, in teaching men to deny sin, and live a holy life and conversation, Tit 2:12 and from an expectation of eternal glory and happiness at the appearance of Christ, which the Gospel encourages to, Tit 2:13; and from the end of Christ's giving himself for his people, and redeeming them from sin, the sum and substance of the Gospel, which was, that they might be purified, and be zealous of good works, Tit 2:14 and these exhortations were to be delivered by Titus with authority, and in such a manner, that he might not be despised, Tit 2:15.

Ver. 15. "These things speak and exhort, and rebuke with all authority." "These things speak and exhort." Do you see how he charges Timothy? "Reprove, rebuke, exhort." But here, "Rebuke with all authority." For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority. For there are some sins, which ought to be prevented by command. We may with persuasion advise men to despise riches, to be meek, and the like. But the adulterer, the fornicator, the defrauder, ought to be brought to a better course by command. And those who are addicted to augury and divination, and the like, should be corrected "with all authority." Observe how he would have him insist on these things with independence, and with entire freedom. "Let no man despise thee."

Speak these things, and exhort, and rebuke with all authority. He has set out three things: speak, exhort, and rebuke. And indeed, in what he says, "speak," it seems to refer to teaching. But what he introduced, "exhort," that is, παρακάλει, means something else in Greek than in Latin: for παράκλησις sounds more like comfort than exhortation. This word was also spoken of earlier concerning young people: Likewise, comfort the young, be modest in everything. About this we have expressed it in its place as it is read in Latin, as if it was written to exhort. Therefore, he comforts the listener who says: "For Christ, we beseech you, be reconciled to God" (1 Cor. 5:20), and humbles and submits himself, in order to gain whom he comforts. But as for the third, rebuke, it seems to me contrary to consolation, so that whoever despises consolation is worthy of rebuke and deserves to hear, 'You have forgotten the consolation that speaks to you as sons.' To Timothy we also read of one consolation and another rebuke, as the Apostle says, 'Be urgent in season, out of season; reprove, rebuke, exhort' [2 Tim. 4:2]. And there rebuke is taken up beforehand, and afterward severity is tempered by consolation. Here, however, he wants to console his disciples beforehand, and if they do not profit by consoling, then to rebuke them, and to rebuke them with all authority. For I interpret this to mean, 'Rebuke with all authority,' so that it is referred specially to rebuke, and not to the two preceding points in general. For it is not fitting to say, 'Console with all authority,' or 'Speak with all authority,' but only 'rebuke with all authority.' Let no one despise you. Someone might think that this now written to Titus is the same as what was said to Timothy: Let no one despise your youth (1 Tim. IV, 14). But we, according to the differences of the Greek language, think that one thing signifies περιφρονείτω, which is written here, and another thing καταφρονείτω, which was said to Timothy, and the prepositions περὶ or κατὰ make a different meaning. And that it is not by chance or as he pleases that the Apostle Paul uses not only different names and words, but also different prepositions for the variety of causes, can be made clear from what he says: For the woman is of the man, and man by the woman (2 Cor. XI, 12). Elsewhere: For from him and through him and in him are all things (Rom. XI, 36). Also that, Paul an apostle not of men, neither by man (Galat. I, 1). Therefore, we consider καταφρόνησιν to properly pertain to contempt or when someone, stretched out between a horse and a rack, disregards pain and is not afraid of the judge's threat or the people's outcry, but for the confession of martyrdom, despises and disregards all punishments. On the other hand, there is a bad contempt which Habakkuk also testifies, speaking in the Holy Spirit: Look at the contemptuous, and behold, and wonder and perish (Hab. I, 5). According to what we have also written to Timothy: Let no man despise thy youth (1 Tim. IV, 12), that is, I do not want you to be seen such that you could be despised by anyone for merit. However, contempt as it is expressed, as the Stoics assert, who distinguish words subtly, wherein one who trusts himself, thinking himself better than another, despises someone whom he considers inferior and determines that he, that is, more knowledgeable, should be held in contempt. Such a thing, swelling with the vanity of pride and despising even the sky and sun, some Greeks have said in jest: Ἀεροβατῶ καὶ περιφρονῶ τὸν ἥλιον, which can be translated in Latin as, "I walk on air, and I am worth more than the sun." Therefore, contempt, which is now placed before Titus, has this meaning: No one among those who are in the churches should live this way while you are being idle, thinking that they are better. For what kind of disciple-building will exist if one considers oneself greater than the teacher? Hence, bishops, presbyters, and deacons should not only take great care that they should precede all the people to whom they preside in conduct and speech: indeed, lower ranks, exorcists, readers, doorkeepers, and all in general who serve the House of God. For the idea that the laypeople should be better than the clergy greatly destroys the Church of Christ.

Speak these things and urged, and reproved with all authority. Let no one despise you. with all authority. That is, with harshness. For since the characters of these men were harsher, therefore they say that they are rebuked sharply. Let no one despise you, that is, let no one look down on you. Do you see how the bishop is to be both powerful and authoritative?

First "speak and exhort," that is, teach with gentler speech; and then "rebuke," and not simply, but "with all authority," that is, insistently and authoritatively. Since they were rough, he brings forth severity against them. There are vices that do not need severity, but only exhortation and persuasion, such as completely despising money. But there are also those that need severity, such as adultery, theft, robbery, and sorcery. That is: let no one despise you for rebuking opportunely and strictly; for whoever rebukes strictly but not opportunely is all the more despised.

Then, he urges him to preach grace. In regard to this he does two things: first, he exhorts him to preach; second, he describes the way he should preach. He says, therefore: speak what is to be believed, and exhort what is to be done: for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3). Rebuke those who do evil: as for those who persist in sin, rebuke them in the presence of all (1 Tim 5:20). And this with all authority, because he speaks as an instrument and minister of God, and therefore with confidence in God's authority. Yet when he exhorts, he must sometimes entreat, considering his own weakness: the poor use entreaties (Prov 18:23). At other times he must speak with authority, considering the authority entrusted to him: do you seek a proof of Christ who speaks in me? (2 Cor 13:3). Or, with gentleness to the good and with authority to the obstinate. The Apostle had to exhort him to speak with authority, because Titus was gentle by nature: let no one despise your youth (1 Tim 4:12).

Sundry directions to aged men, Tit 2:1, Tit 2:2. To aged women, Tit 2:3. To young women, Tit 2:4, Tit 2:5. To young men, Tit 2:6. Directions to Titus, relative to his own conduct, Tit 2:7, Tit 2:8. Directions to servants, Tit 2:9, Tit 2:10. What the Gospel of the grace of God teaches all men, Tit 2:11, Tit 2:12. The glorious prospect held out by it; salvation from all sin, and final glory, Tit 2:13-15.

These things speak - That is, teach; for λαλει, speak, has the same meaning here as διδασκε, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus. And exhort - Παρακαλει· Repeat them again and again, and urge them on their attention and consciences. And rebuke - Ελεγχε· Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience. With all authority - Μετα πασης επιταγης· With all that authority with which thy office invests thee, and which thou hast received from God. Let no man despise thee - That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it. 1. Few portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practice, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view. 2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Savior, ὁ μεγας Θεος και Σωτηρ· human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. He who is the great God, higher than the highest, is our Savior; he who is our Savior is the great God; but Jesus Christ is our Savior, and Jesus Christ is here stated to be the great God. 3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state. 4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart.

DIRECTIONS TO TITUS: HOW TO EXHORT VARIOUS CLASSES OF BELIEVERS: THE GRACE OF GOD IN CHRIST OUR GRAND INCENTIVE TO LIVE GODLY. (Tit 2:1-15) But . . . thou--in contrast to the reprobate seducers stigmatized in Tit 1:11, Tit 1:15-16. "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 Tit 1:11, "mouths . . . stopped." doctrine--"instruction" or "teaching."

with all authority--Translate, "authoritativeness" (compare "sharply," Tit 1:13). Let no man despise thee--Speak with such vigor as to command respect (Ti1 4:12). 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]. Next: Titus Chapter 3