TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Titus 2:1–10. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is the third thing in the matter of the epistle. In the chapter foregoing, the apostle had directed Titus about matters of government, and to set in order the things that were wanting in the churches. Now here he exhorts him,
I.Generally, to a faithful discharge of his own office.
His ordaining others to preach would not excuse himself from preaching, nor might he take care of ministers and elders only, but he must instruct private Christians also in their duty. The adversative particle (but) here points back to the corrupt teachers, who vented fables, things vain and unprofitable: in opposition to them, says he, "But speak thou the things that become sound doctrine, what is agreeable to the word, which is pure and uncorrupt, healthful and nourishing to eternal life." Observe, (1.) The true doctrines of the gospel are sound doctrines, formally and effectively; they are in themselves good and holy, and make the believers so; they make them fit for, and vigorous in, the service of God. (2.) Ministers must be careful to teach only such truths. If the common talk of Christians must be uncorrupt, to the use of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers' preaching be such. Thus the apostle exhorts Titus generally: and then,
II.Specially and particularly, he instructs him to apply this sound doctrine to several sorts of persons, from Tit 2:2-10.
Ministers must not stay in generals, but must divide to every one his portion, what belongs to his age, or place, or condition of life; they must be particular as well as practical in their preaching; they must teach men their duty, and must teach all and each his duty. Here is an excellent Christian directory, accommodated to the old and to the young; to men and women; to the preacher himself and to servants.
1.To the aged men. By aged men some understand elders by office, including deacons, etc. But it is rather to be taken of the aged in point of years. Old disciples of Christ must conduct themselves in every thing agreeably to the Christian doctrine. That the aged men be sober, not thinking that the decays of nature, which they feel in old age, will justify them in any inordinacy or intemperance, whereby they conceit to repair them; they must keep measure in things, both for health and for fitness, for counsel and example to the younger. Grave: levity is unbecoming in any, but especially in the aged; they should be composed and stayed, grave in habit, speech, and behaviour; gaudiness in dress, levity and vanity in the behaviour, how unbeseeming in their years! Temperate, moderate and prudent, one who governs well his passions and affections, so as not to be hurried away by them to any thing that is evil or indecent. Sound in the faith, sincere and stedfast, constantly adhering to the truth of the gospel, not fond of novelties, nor ready to run into corrupt opinions or parties, nor to be taken with Jewish fables or traditions, or the dotages of their rabbin. Those who are full of years should be full of grace and goodness, the inner man renewing more and more as the outer decays. In charity, or love; this is fitly joined with faith, which works by, and must be seen in, love, love to God and men, and soundness therein. It must be sincere love, without dissimulation: love of God for himself, and of men for God's sake. The duties of the second table must be done in virtue of those of the first; love to men as men, and to the saints as the excellent of the earth, in whom must be special delight; and love at all times, in adversity as well as prosperity. Thus must there be soundness in charity or love. And in patience. Aged persons are apt to be peevish, fretful, and passionate; and therefore need to be on their guard against such infirmities and temptations. Faith, love, and patience, are three main Christian graces, and soundness in these is much of gospel perfection. There is enduring patience and waiting patience, both of which must be looked after; to bear evils becomingly, and contentedly to want the good till we are fit for it and it for us, being followers of those who through faith and patience inherit the promises. Thus as to the aged men.
2.To the aged women. These also must be instructed and warned. Some by these aged women understand the deaconesses, who were mostly employed in looking after the poor and attending the sick; but it is rather to be taken (as we render it) of all aged women professing religion. They must be in behaviour as becometh holiness: both men and women must accommodate their behaviour to their profession. Those virtues before mentioned (sobriety, gravity, temperance, soundness in the faith, charity, and patience), recommended to aged men, are not proper to them only, but applicable to both sexes, and to be looked to by aged women as well as men. Women are to hear and learn their duty from the word, as well as the men: there is not one way of salvation for one sex or sort, and another for another; but both must learn and practise the same things, both as aged and as Christians; the virtues and duties are common. That the aged women likewise (as well as the men) be in behaviour as becometh holiness; or as beseems and is proper for holy persons, such as they profess to be and should be, keeping a pious decency and decorum in clothing and gesture, in looks and speech, and all their deportment, and this from an inward principle and habit of holiness, influencing and ordering the outward conduct at all times. Observe, Though express scripture do not occur, or be not brought, for every word, or look, or fashion in particular, yet general rules there are according to which all must be ordered; as Co1 10:31, Whatever you do, do all to the glory of God. And Phi 4:8, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things. And here, whatsoever things are beseeming or unbeseeming holiness form a measure and rule of conduct to be looked to. Not false accusers - mē diabolous, no calumniators or sowers of discord, slandering and backbiting their neighbours, a great and too common fault; not only loving to speak, but to speak ill, of people, and to separate very friends. A slanderer is one whose tongue is set on fire of hell; so much, and so directly, do these do the devil's work, that for it the devil's name is given to such. This is a sin contrary to the great duties of love, justice, and equity between one another; it springs often from malice and hatred, or envy, and such like evil causes, to be shunned as well as the effect. Not given to much wine; the word denotes such addictedness thereto as to be under the power and mastery of it. This is unseemly and evil in any, but especially in this sex and age, and was too much to be found among the Greeks of that time and place. How immodest and shameful, corrupting and destroying purity both of body and mind! Of what evil example and tendency, unfitting for the thing, which is a positive duty of aged matrons, namely, to be teachers of good things! Not public preachers, that is forbidden (Co1 14:34, I permit not a woman to speak in the church), but otherwise teach they may and should, that is, by example and good life. Hence observe, Those whose actions and behaviour become holiness are thereby teachers of good things; and, besides this, they may and should also teach by doctrinal instruction at home, and in a private way. The words of king Lemuel, the prophecy his mother taught him. Such a woman is praised, She openeth her mouth with wisdom, and in her tongue is the law of kindness, Pro 31:1, Pro 31:26. Teachers of good things are opposed to teachers of things corrupt, or to what is trifling and vain, of no good use or tendency, old wives' fables or superstitious sayings and observances; in opposition to these, their business is, and they may be called on to it, to be teachers of good things.
3.There are lessons for young women also, whom the aged women must teach, instructing and advising them in the duties of religion according to their years. For teaching such things aged women have often better access than the men, even than ministers have, which therefore they must improve in instructing the young women, especially the young wives; for he speaks of their duty to their husbands and children. These young women the more aged must teach,
(1.)To bear a good personal character: To be sober and discreet, contrary to the vanity and rashness which younger years are subject to: discreet in their judgments and sober in their affections and behaviour. Discreet and chaste stand well together; many expose themselves to fatal temptations by that which at first might be but indiscretion. Pro 2:11, Discretion shall preserve thee, understanding shall keep thee from the evil way. Chaste, and keepers at home, are well joined too. Dinah, when she went to see the daughters of the land, lost her chastity. Those whose home is their prison, it is to be feared, feel that their chastity is their fetters. Not but there are occasions, and will be, of going abroad; but a gadding temper for merriment and company sake, to the neglect of domestic affairs, or from uneasiness at being in her place, is the opposite evil intended, which is commonly accompanied with, or draws after it, other evils. Ti1 5:13, Ti1 5:14, They learn to be idle, wandering from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. Their business is to guide the house, and they should give no occasion to the enemy to speak reproachfully. Good, generally, in opposition to all vice; and specially, in her place, kind, helpful, and charitable; as Dorcas, full of good works and almsdeeds. It may also have, as some think, a more particular sense; one of a meek and yet cheerful spirit and temper, not sullen nor bitter; not taunting not fretting and galling any; not of a troublesome or jarring disposition, uneasy in herself and to those about her; but of a good nature and pleasing conversation, and likewise helpful by her advice and pains: thus building her house, and doing her husband good, and not evil, all her days. Thus in their personal character sober, discreet, chaste, keepers at home, and good: and,
(2.)In their relative capacities: To love their husbands, and to be obedient to them; and where there is true love this will be no difficult command. God, in nature, and by his will, hath made this subordination: I suffer not a woman to usurp authority over the man (Ti1 2:12); and the reason is added: For Adam was first formed, then Eve. Adam was not deceived, but the woman, being deceived, was in the transgression, Tit 2:13, Tit 2:14. She fell first, and was the means of seducing the husband. She was given to be a helper, but proved a most grievous hinderer, even the instrument of his fall and ruin, on which the bond of subjection was confirmed, and tied faster on her (Gen 3:16): Thy desire shall be to thy husband, and he shall rule over thee, with less easiness, it may be, than before. It is therefore doubly enjoined: first in innocency, when was settled a subordination of nature, Adam being first formed and then Eve, and the woman being taken out of the man; and then upon the fall, the woman being first in the transgression, and seducing the man; here now began to be a subjection not so easy and comfortable, being a part of the penalty in her case; yet through Christ is this nevertheless a sanctified state. Eph 5:22, Eph 5:23, Wives submit yourselves unto you own husbands, as unto the Lord, as owning Christ's authority in them, whose image they bear; for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. God would have a resemblance of Christ's authority over the church held forth in the husband's over the wife. Christ is the head of the church, to protect and save it, to supply it with all good, and secure or deliver it from evil; and so the husband over the wife, to keep her from injuries, and to provide comfortably for her, according to his ability. Therefore, as the church is subject unto Christ, so let the wives be unto their own husbands, as is fit in the Lord (Col 3:18), as comports with the law of Christ, and is for his and the Father's glory. It is not then an absolute, or unlimited, nor a slavish subjection that is required; but a loving subordination, to prevent disorder or confusion, and to further all the ends of the relation. Thus, in reference to the husbands, wives must be instructed in their duties of love and subjection to them. And to love their children, not with a natural affection only, but a spiritual, a love springing from a holy sanctified heart and regulated by the word; not a fond foolish love, indulging them in evil, neglecting due reproof and correction where necessary, but a regular Christian love, showing itself in their pious education, forming their life and manners aright, taking care of their souls as well as of their bodies, of their spiritual welfare as well as of their temporal, of the former chiefly and in the first place. The reason is added: That the word of God may not be blasphemed. Failures in such relative duties would be greatly to the reproach of Christianity. "What are these the better for this their new religion?" would the infidels be ready to say. The word of God and the gospel of Christ are pure, excellent, and glorious, in themselves; and their excellency should be expressed and shown in the lives and conduct of their professors, especially in relative duties; failures here being disgrace. Rom 2:24, The name of God is blasphemed among the Gentiles through you. "Judge what a God he is," would they be ready to say, "by these his servants; and what his word, and doctrine, and religion, are by these his followers." Thus would Christ be wounded in the house of his friends. Thus of the duties of the younger women.
4.Here is the duty of young men. They are apt to be eager and hot, thoughtless and precipitant; therefore they must be earnestly called upon and exhorted to be considerate, not rash; advisable and submissive, not wilful and head-strong; humble and mild, not haughty and proud; for there are more young people ruined by pride than by any other sin. The young should be grave and solid in their deportment and manners, joining the seriousness of age with the liveliness and vigour of youth. This will make even those younger years to pass to good purpose, and yield matter of comfortable reflection when the evil days come; it will be preventive of much sin and sorrow, and lay the foundation for doing and enjoying much good. Such shall not mourn at the last, but have peace and comfort in death, and after it a glorious crown of life.
5.With these instructions to Titus, respecting what he should teach others - the aged men and women, and the younger of both sexes (Titus himself probably at this time being a young man also), the apostle inserts some directions to himself. He could not expect so successfully to teach others, if he did not conduct himself well both in his conversation and preaching.
(1.)Here is direction for his conversation: In all things showing thyself a pattern of good works, Tit 2:7. Without this, he would pull down with one hand what he built with the other. Observe, Preachers of good works must be patterns of them also; good doctrine and good life must go together. Thou that teachest another, teachest thou not thyself? A defect here is a great blemish and a great hindrance. In all things; some read, above all things, or above all men. Instructing others in the particulars of their duty is necessary, and, above all things, example, especially that of the teacher himself, is needful; hereby both light and influence are more likely to go together. "Let them see a lively image of those virtues and graces in thy life which must be in theirs. Example may both teach and impress the things taught; when they see purity and gravity, sobriety and all good life, in thee, they may be more easily won and brought thereto themselves; they may become pious and holy, sober and righteous, as thou art." Ministers must be examples to the flock, and the people followers of them, as they are of Christ. And here is direction,
(2.)For his teaching and doctrine, as well as for his life: In doctrine showing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned, Tit 2:7, Tit 2:8. They must make it appear that the design of their preaching is purely to advance the honour of God, the interest of Christ and his kingdom, and the welfare and happiness of souls; that this office was not entered into nor used with secular views, not from ambition nor covetousness, but a pure aim at the spiritual ends of its institution. In their preaching, therefore, the display of wit or parts, or of human learning or oratory, is not to be affected; but sound speech must be used, which cannot be condemned; scripture-language, as far as well may be, in expressing scripture-truths. This is sound speech, that cannot be condemned. We have more than once these duties of a minister set together. Ti1 4:16, Take heed to thyself, and to thy doctrine: and, Ti1 4:12. of the same chapter, "Let no man despise thy youth, but be thou an example of believers in word - in thy speech, as a Christian, being grave, serious, and to the use of edifying; and in thy preaching, that it be the pure word of God, or what is agreeable to it and founded on it. Thus be an example in word: and in conversation, the life corresponding with the doctrine. In doing this thou shalt both save thyself and those that hear thee." In Ti2 3:10, Thou hast fully known my doctrine and manner of life (says the same apostle), how agreeable these have been. And so must it be with others; their teaching must be agreeable to the word, and their life with their teaching. This is the true and good minister. Th1 2:9, Th1 2:10. Labouring night and day, we preached to you the gospel of God; and you are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you. This must be looked to, as the next words show, which are,
(3.)The reason both for the strictness of the minister's life and the gravity and soundness of his preaching: That he who is of the contrary part may be ashamed, having no evil thing to say of you. Adversaries would be seeking occasion to reflect, and would do so could they find any thing amiss in doctrine or life; but, if both were right and good, such ministers might set calumny itself at defiance; they would have not evil thing to say justly, and so must be ashamed of their opposition. Observe, Faithful ministers will have enemies watching for their halting, such as will endeavour to find or pick holes in their teaching or behaviour; the more need therefore for them to look to themselves, that no just occasion be found against them. Opposition and calumny perhaps may not be escaped; men of corrupt minds will resist the truth, and often reproach the preachers and professors of it; but let them see that with well-doing they put to silence the ignorance of foolish men; that, when they speak evil of them as evil-doers; those may be ashamed who falsely accuse their good conversation in Christ. This is the direction to Titus himself, and so of the duties of free persons, male and female, old and young. Then follow,
6.The directions respecting servants. Servants must not think that their mean and low state puts them beneath God's notice or the obligations of his laws - that, because they are servants of men, they are thereby discharged from serving God. No; servants must know and do their duty to their earthly masters, but with an eye to their heavenly one: and Titus must not only instruct and warn earthly masters of their duties, but servants also of theirs, both in his public preaching and private admonitions. Servants must attend the ordinances of God for their instruction and comfort, as well as the masters themselves. In this direction to Titus there are the duties themselves, to which he must exhort servants, and a weighty consideration wherewith he was to enforce them.
(1.)The duties themselves are these: -
[1.]To be obedient to their own masters, Tit 2:9. This is the prime duty, that by which they are characterized. Rom 6:16, His servants you are whom you obey. There must be inward subjection and dutiful respect and reverence in the mind and thoughts. "If I be a master, where is my fear, the dutiful affection you show to me, together with the suitable outward significations and expressions of it, in doing what I command you?" This must be in servants; their will must be subject to their master's will, and their time and labour at their master's disposal and command. Pe1 2:18, Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. The duty results from the will of God, and relation in which, by his providence, he has put such; not from the quality of the person. If he be a master, the duties of a servant are to be paid to him as such. Servants therefore are to be exhorted to be obedient to their own masters. And,
[2.]To please them well in all things, in all lawful things, and such as belong to them to command, or at least as are not contrary to the will of their great and superior Lord. We are not to understand it either of obeying or pleasing them absolutely, without any limitation; but always with a reserve of God's right, which may in no case be entrenched upon. If his command and the earthly master's come in competition, we are instructed to obey God rather than man; but then servants must be upon good grounds in this, that there is an inconsistency, else are they not held to be excused. And not only must the will of God be the measure of the servant's obedience, but the reason of it also. All must be done with a respect to him, in virtue of his authority, and for pleasing him primarily and chiefly, Col 3:22-24. In serving the earthly master according to Christ's will, he is served; and such shall be rewarded by him accordingly. But how are servants to please their masters in all things, and yet not be men-pleasers? Answer, Men-pleasers, in the faulty sense, are such as eye men alone, or chiefly, in what they do, leaving God out, or subordinating him to man; when the will of man shall carry it, though against God's will, or man's pleasure is more regarded than his, - when this can content them, that the earthly master is pleased, though God be displeased, - or when more care, or more satisfaction, is taken in man's being pleased than in God's, this is sinful man-pleasing, of which all must take heed. Eph 6:5-7, "Servants, be obedient to those that are your masters according to the flesh, with fear and trembling, with singleness of your heart, as unto Christ. Not with eye-service, as men-pleasers (who look at nothing but the favour or displeasure of men, or at nothing so much as this), but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men;" not to them chiefly, but to Christ, who requires, and who will reward, any good done, whether by bond or free. Observe therefore, Christian liberty comports well with civil servitude and subjection. Persons may serve men, and yet be the servants of Christ; these are not contrary, but subordinate, so far as serving men is according to Christ's will and for his sake. Christ came not to destroy or prejudice civil order and differences. "Art thou called, being a servant? Care not for it, Co1 7:21. Let not this trouble thee, as if it were a condition unworthy of a Christian, or wherein the person so called is less pleasing unto God; for he that is called in the Lord, being a servant, is the Lord's freeman, not free from that service, but free in it; free spiritually, though not in a civil sense. Likewise also he that is called, being free, is Christ's servant; he is bound to him, though he be not under civil subjection to any; so that, bond or free, all are one in Christ." Servants therefore should not regret nor be troubled at their condition, but be faithful and cheerful in the station wherein God hath set them, striving to please their masters in all things. Hard it may be under some churlish Nabals, but it must be aimed at as much as possible.
[3.]Not answering again; not contradicting them, nor disputing it with them; not giving them any disrespectful or provoking language. Job complained of his servants, that he called them, and they gave him no answer; that was faulty another way: Non respondere pro convitio est - Such silence is contempt: but here it is respect, rather to take a check or reproof with humble silence, not making any confident nor bold replies. When conscious of a fault, to palliate or stand in justification of it doubles it. Yet this not answering again excludes not turning away wrath with a soft answer, when season and circumstances admit. Good and wise masters will be ready to hear and do right; but answering unseasonably, or in an unseemly manner, or, where the case admits not excuse, to be pert or confident, shows a want of the humility and meekness which such relation requires.
[4.]Not purloining, but showing all good fidelity. This is another great essential of good servants, to be honest, never converting that to their own use which is their master's, nor wasting the goods they are entrusted with; that is, purloining. They must be just and true, and do for their masters as they would or should for themselves. Pro 28:24, Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer; he will be ready to join with him. Thus having such light thoughts of taking beyond what is right, though it be from a parent or master, is likely to harden conscience to go further; it is both wicked in itself, and it tends to more. Be it so that the master is hard and strait, scarcely making sufficient provision for servants; yet they must not be their own carvers, nor go about by theft to right themselves; they must bear their lot, committing their cause to God for righting and providing for them. I speak not of cases of extremity, for preserving life, the necessaries for which the servant has a right to. Not purloining, but showing all good fidelity; he must not only not steal nor waste, but must improve his master's goods, and promote his prosperity and thriving, to his utmost. He that increased not his master's talent is accused of unfaithfulness, though he had not embezzled nor lost it. Faithfulness in a servant lies in the ready, punctual, and thorough execution of his master's orders; keeping his secrets and counsels, despatching his affairs, and managing with frugality, and to as much just advantage for his master as he is able; looking well to his trusts, and preventing, as far as he can, all spoil, or loss, or damage. This is a way to bring a blessing upon himself, as the contrary often brings utter ruin. If you have not been faithful in that which is another man's, who shall give you that which is your own? Luk 16:12. Thus of the duties themselves, to which servants are to be exhorted. Then,
(2.)Here is the consideration with which Titus was to enforce them: That they may adorn the doctrine of God our Saviour in all things; that is, that they may recommend the gospel and Christ's holy religion to the good opinion of those that are without, by their meek, humble, obedient, and faithful conduct in all things. Even servants, though they may think that such as they, in so low and inferior a condition, can do little to bring repute to Christianity, or adorn the doctrine of Christ, and set forth the excellences of his truth and ways, yet, if they be careful to do their duty, it will redound to the glory of God and the credit of religion. The unbelieving masters would think the better of that despised way, which was every where spoken against, when they found that those of their servants who were Christians were better than their other servants - more obedient and submissive, more just and faithful, and more diligent in their places. True religion is an honour to the professors of it; and they should see that they do not any dishonour to it, but adorn it rather in all that they are able. Our light must shine among men, so that they, seeing our good works, may glorify our Father who is in heaven. And thus of the apostle's directions to Titus, about the discharge of his office, in reference to several sorts of persons.
Historical interpretation
Six Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability. For this reason he exhorts old men concerning these matters, "to be vigilant." For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility, and the difficulty of stirring or exciting them. Wherefore he also adds, "grave, temperate." Here he means prudent. For temperance is named from the well-tempered mind. For there are, indeed there are, among the old, some who rave and are beside themselves, some from wine, and some from sorrow. For old age makes them narrowminded.
"Sound in faith, in charity [love], in patience."
He has well added "in patience," for this quality more especially befits old men.
Older men should be sober, honorable, chaste, sound in faith, love, and patience. Titus, before directing him what he should say to everyone, in what he says, "But you speak what befits sound doctrine," he explains in detail what is appropriate for each age group. First what is appropriate for older men, then what is appropriate for older women, thirdly what is appropriate for young people, both men and women: although in the commandment of older women he included instructions regarding young women, so that he did not teach young children, but explained what they should be taught by older women. Finally, he fittingly established rules for servants, and for each age and condition, so that his speech becomes a guide to life and morals. Therefore, older men should be sober, or watchful, since "νηφάλιοι" means both in Greek: honorable, so that the gravity of age decorates the gravity of morals: chaste, lest they luxuriate in someone else's youth, lest they be an example for young people to ruin in their lusts after their own blood has already cooled. Healthy in faith, about which faith's health we have spoken above. However, not only healthy in faith, but also in charity and in patience, so that when they have obtained the first health of faith, they may hear from the Savior: Your faith has saved you (Mark 10:52). And elsewhere: For I have not found such great faith even in Israel (Matthew 8:10). And by means of the same health of faith, let them become the children of Abraham, concerning whom it is written: Abraham believed God, and it was counted to him for righteousness (Genesis 15:8). And Habakkuk, referring to this health of faith, says: The just lives by my faith (Habakkuk 2:3). Read the Epistle to the Hebrews of the Apostle Paul (or whichever other you think it to be, because it is already recognized among the ecclesiastical), enumerate that whole list of faith, in which it is written: By faith Abel offered to God a greater sacrifice than Cain's (Hebrews 11:4 ff.). And: Enoch was translated so that he would not see death; and Noah, believing in God, built an ark for the things he had not yet seen. And Abraham went out into a land he did not know. And so that Scripture might not seem to give no example of faith to women, it is written in the same Epistle that Sarah also received strength to conceive seed, even beyond the time of her life, because she considered Him faithful who had promised. There, the faith of Isaac, Jacob, Joseph, Moses, and Rahab, and others who the reader of the Epistle can better know, are praised. So, how is faith the health of the soul? In the same way, this health is also found in charity. And who possesses the health of charity except the one who loves God first with all his heart, with all his soul, and with all his strength? Then, hearing Christ's commandment to love one's neighbor as oneself (Matthew 5), he divides charity into two: because all the Law and the Prophets depend on these two commandments. Whoever possesses the health of charity does not envy, does not boast, does not act improperly, does not behave dishonorably, is not easily angered, does not think evil, does not rejoice in wrongdoing, but rejoices in the truth, endures all things, believes all things, hopes all things, and waits for all things (1 Corinthians 13). And because love never fails, whoever is in the health of love, he never fails. For neither tribulation, nor distress, nor hunger, nor persecution, nor nakedness, nor danger, nor sword can separate him from the health of love, which he has in Jesus Christ. What shall I say about the sword and other minor things that cannot divide him who possesses the love of health when neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate him who has the love of health in Jesus Christ? If we understand the health of love, let us take an example from the Scriptures of those who are in the weakness of love. The Savior says about the end times: Because iniquity hath abounded, the love of many shall wax cold (Matthew 24). For love is warm in those who are fervent in spirit, but cooling, freezing, and cold in those who have received the hardest blasts of the North Wind. "For from the north shall an evil break forth upon all the inhabitants of the land" (Jer. 1:14). Ammon too became hot in carnal desire for his sister Thamar because of this coldness of charity (2 Kings 13). Let us, then, fear lest we too are ever overcome by this infirmity of charity. Indeed, it sometimes happens that our first holy love is for a virgin or any other woman, and when our mind has been softened by affection, the healthy state of charity gradually fades away and begins to grow weak, and carries the loving soul to its last breath. Hence the Apostle rightly and prudently charges Timothy to encourage younger women to preserve their chastity in all things (1 Tim. 5). But all chastity is in flesh and spirit and soul, lest our eye be offended, lest we become enchained by the beauty of a woman's face, lest listening to sweet words delight us, lest our heart be first softened by counterfeit conversation. Therefore let them be careful, as we have said, both young and old, both girls and elderly women, and let them guard their hearts with all diligence: lest through the health of their love, the sickness of charity enters, and through holy love, unholiness becomes love, which draws them towards hell. Let him who is sound in faith, who is sound in charity, also be sound in patience: and patience, which is especially tested in temptations: because it is of no benefit to have the wealth and merchandise enumerated above, unless all the goods and merchandise with which the ship is laden are preserved in the storm, and, being blown hither and thither by winds, the things which have been well acquired are saved without shipwreck. For he who shall have persevered even to the end, he shall be saved (Matthew 24:13).
Elders must be sober, honorable, self-controlled, sound in faith, in love, and in patience.
Elders must be sober. For old age is mostly followed by slowness and sluggishness. This, therefore, corrects it.
be [εἶναι]. For the common expression is, "must be" [εἶναι δεῖ].
self-controlled [σωφροσύνη]. He basically says careful [Φρονίμους]. For self-controlled is, as it were, soundness, the salvation of the mind. For self-control would not have been sought after by the aged in matters of immorality, as this is generally acknowledged.
patience. Paul rightly says that they ought to have patience. For irritability clings to old age.
Continue studying Titus 2:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Titus 2:2 provides a concise yet profound blueprint for the character and conduct expected of older men within the Christian community. As part of Paul's instructions to Titus on establishing godly order and sound doctrine in the Cretan churches, this verse underscores the necessity for spiritual maturity, self-control, and steadfastness in faith, love, and endurance, setting a vital example for all generations and bolstering the church's witness in a challenging cultural milieu.
Context
Literary Context
Titus 2:2 is an integral part of Paul's comprehensive instructions to Titus, his apostolic delegate on the island of Crete, concerning the proper conduct and teaching within the nascent Christian communities. Following an emphasis on sound doctrine in Titus 2:1, Paul systematically addresses various demographic groups within the church, beginning with older men in this verse. This structured approach, which continues with older women (Titus 2:3-5), younger women (Titus 2:4-5), younger men (Titus 2:6-8), and bondservants (Titus 2:9-10), highlights Paul's concern for holistic spiritual health and practical godliness that flows from correct belief. The virtues prescribed for older men serve as a foundational standard, as their example would significantly influence the younger generations and the overall integrity of the church.
Historical & Cultural Context
The island of Crete, where Titus was ministering, was notorious for its moral laxity and cultural challenges. Paul himself quotes a Cretan prophet in Titus 1:12 who described Cretans as "always liars, evil beasts, lazy gluttons." This reputation underscores the urgent need for strong, exemplary Christian leadership and character within the churches to counteract the prevailing pagan influences and false teachings that threatened to infiltrate the community. The early church was a counter-cultural movement, and the conduct of its members, especially its elders, was crucial for its credibility and evangelistic impact. In a society where age often conferred respect, the godly character of older men would provide a powerful testimony to the transformative power of the Gospel and serve as a bulwark against the ungodliness rampant in Cretan society.
Key Themes
This verse contributes significantly to several overarching themes within the Epistle to Titus. Firstly, it reinforces the theme of sound doctrine (ὑγιαίνουσα διδασκαλία), introduced in Titus 1:9 and reiterated in Titus 2:1. The virtues listed for older men are not merely ethical guidelines but are presented as the practical outworking of a robust and healthy faith. Secondly, the passage emphasizes godly living as a necessary complement to sound teaching, demonstrating that true faith produces tangible transformation in character. This is particularly vital in a context where false teachers were promoting empty rhetoric and ungodly lifestyles. Thirdly, the verse highlights intergenerational discipleship and the importance of older believers modeling maturity for younger ones, a theme explicitly developed in the subsequent verses of Titus 2. Finally, the passage underscores the theme of the church's witness to the outside world, as the exemplary conduct of believers, especially its leaders, would either commend or discredit the Gospel message.
Exposition and Analysis
Key Word Analysis
This term refers specifically to an "old man" or an "elderly person." In the context of the early church, it denoted not just chronological age but often implied a position of respect, experience, and spiritual maturity, though not necessarily an ordained office in every instance. The instruction is directed towards those who, by virtue of their years, were expected to embody wisdom and stability.
Derived from roots meaning "safe" or "sound" and "mind," this word signifies being "sound in mind" or "self-controlled." It implies discretion, prudence, and a balanced judgment, particularly in matters of opinion or passion. It's a comprehensive term for mental and moral sobriety, indicating a well-ordered inner life that results in sensible and restrained behavior.
This verb literally means "to have sound health" or "to be well in body," from which we derive the English word "hygiene." Figuratively, as used here, it means "to be uncorrupt" or "true in doctrine." When applied to faith, charity, and patience, it conveys the idea that these virtues should be robust, healthy, vigorous, and free from any spiritual illness or corruption.
Verse Breakdown
"That the aged men be sober,"
This opening phrase sets the tone, calling older men to a state of clear-headedness and vigilance. "Sober" (nēpháleos) implies not only abstinence from intoxicating drink but, more broadly, a circumspect and watchful disposition in all areas of life, free from mental cloudiness or spiritual stupor. It speaks to a serious and thoughtful approach to living, reflecting spiritual alertness.
"grave, temperate,"
These two qualities expand on the theme of inner composure and outward dignity. "Grave" (semnós) means venerable, honorable, or worthy of respect, suggesting a dignified demeanor that commands esteem. "Temperate" (sṓphrōn) emphasizes self-control, discretion, and sound judgment in thought and action, indicating a balanced and sensible mind free from impulsive or excessive behavior. Together, they describe a character marked by dignity and self-mastery.
"sound in faith, in charity, in patience."
This final tripartite clause shifts focus to the spiritual health of the older men, specifying the areas in which their "soundness" (hygiaínō) must be evident. Their "faith" (pístis) must be robust and uncorrupted, referring to both their personal trust in God and their adherence to Christian doctrine. Their "charity" (agápē), or unconditional, self-sacrificial love, must be healthy and active, demonstrating genuine affection for God and others. Finally, their "patience" (hypomonḗ), or cheerful endurance, must be strong and unwavering, enabling them to persevere through trials and difficulties with steadfastness and hope. These three virtues represent the core of a thriving spiritual life.
Literary Devices
Paul employs Enumeration in Titus 2:2, presenting a concise list of six distinct virtues expected of older men. This cataloging serves to clearly define the desired character traits, making the instruction direct and memorable. The structure also exhibits a form of Parallelism, first listing qualities related to general character and self-control ("sober, grave, temperate"), and then moving to the foundational spiritual virtues ("sound in faith, in charity, in patience"). This progression highlights that outward conduct flows from inward spiritual health. The overall tone is Didactic and Exhortative, as Paul is instructing Titus to teach these principles, underscoring the importance of these virtues for the integrity and witness of the church.
Theological and Thematic Connections
The virtues outlined in Titus 2:2 are not merely a list of admirable human qualities but are deeply rooted in biblical theology, reflecting the character of God and the transformative work of the Holy Spirit in believers. The call for older men to be "sound in faith, in charity, in patience" underscores the New Testament emphasis on spiritual maturity as a holistic development of character, not just intellectual assent to doctrine. These qualities are essential for effective spiritual leadership and for providing a credible witness to the Gospel. They demonstrate that true Christian living is marked by both internal soundness and external integrity, reflecting God's own attributes of steadfastness, love, and faithfulness. The expectation for older men to embody these virtues highlights their crucial role as pillars of wisdom and examples of perseverance for the entire community, ensuring the transmission of sound doctrine and godly living to successive generations.
Reflection and Application
Titus 2:2 offers a profound challenge and a guiding light for all believers, not just "aged men." While specifically addressed to older men, the virtues of sobriety, gravity, temperance, and soundness in faith, charity, and patience are aspirational for every Christian seeking to live a life pleasing to God and effective for His kingdom. This verse calls us to a lifelong pursuit of character development, recognizing that spiritual maturity is a continuous process of growth in grace and knowledge. It encourages us to cultivate self-control in an age of excess, to maintain dignity and integrity in a world that often lacks it, and to remain steadfast in our core Christian commitments—faith in Christ, love for God and neighbor, and patient endurance through life's trials. Embracing these virtues allows us to become living epistles, reflecting Christ's character and providing a compelling witness to the transformative power of the Gospel in our homes, churches, and communities.
Questions for Reflection
FAQ
Are these virtues only for older men, or do they apply to all believers?
While Titus 2:2 specifically addresses "aged men," the virtues listed—sobriety, gravity, temperance, and soundness in faith, charity, and patience—are foundational qualities that the New Testament encourages for all believers, regardless of age or gender. Paul's subsequent instructions in Titus 2:3-5 for older women and Titus 2:6-8 for younger men and women echo similar themes of self-control, godliness, and sound character. The specific emphasis on older men highlights their unique role as examples and mentors within the community, but the principles themselves are universally applicable for Christian maturity and witness.
Christ-Centered Fulfillment
Titus 2:2 finds its ultimate fulfillment and perfect embodiment in the person of Jesus Christ, who perfectly displayed every virtue listed. He was supremely "sober" and "temperate," always clear-headed and self-controlled, even in the face of immense pressure and temptation, as seen in His steadfastness in Gethsemane. His life was marked by unparalleled "gravity" and dignity, commanding respect even from His adversaries, as He spoke with authority and grace (John 7:46). More profoundly, Jesus is the very definition of "sound in faith," for He is the object and author of our faith, perfectly trusting the Father in all things (Hebrews 12:2). He is the epitome of "charity" (agápē), demonstrating unconditional, self-sacrificial love by laying down His life for His sheep (John 15:13). And His "patience" was boundless, enduring the cross for the joy set before Him (Hebrews 12:2), and patiently bearing with His disciples' weaknesses. Believers are called to be conformed to the image of Christ (Romans 8:29), and the virtues in Titus 2:2 are precisely the fruit that the Holy Spirit cultivates in us as we walk in Him (Galatians 5:22-23). Thus, living out these qualities is not merely moralistic striving but a participation in the very character of our Lord, empowered by His grace.