Chapter 2

Chapter Two

¹ But as for you, speak the things that befit the sound doctrine. Even if those men are disobedient and unfit, still you do your own part; do not keep silent, even if they will not receive it.

² That the older men be vigilant. Since it is a defect of old age to be sluggish and forgetful and hard to move, for this reason he says, “Let them be temperate”—that is, wide awake, keen.

³ Dignified, sober-minded. He calls the prudent “sober-minded,” from their “having their wits sound.” For there are even among the aged men who rave and are frenzied and out of their senses, some from wine, others from faintheartedness.

⁴ Sound in faith, in love, in patience. Patience above all is the most fitting charge for old men, because of their irritability and their proneness to petty grief.

⁵ The older women likewise, in demeanor reverent. He means the aged women, who from their very bearing and dress ought to appear seemly. Some, however, say he means the deaconesses of the Church, whom he requires to appear reverent from their very attire—that is, befitting the sacred ministries.

⁶ Not slanderers, not enslaved to much wine. For since old age is cold, it craves wine; then, being unable to withstand it as something weak, it is overcome—not by a moderate amount, but by much; and from this comes also the proneness to slanders.

⁷ Teachers of what is good. How, then, does he say elsewhere, I do not permit a woman to teach?[1] There he speaks of the public teaching in the Church, which is forbidden to women; but here, of the teaching that takes place in the home, privately, toward women. And that this is what he means, listen to what follows.

⁸ That they may train the young women to love their husbands. Not only their own daughters, but all the young women generally. For let each older woman train the younger; and first the chief of household goods, love for one’s husband. For where this is present, the rest will follow—prosperity of the house and abundance of goods; whereas where it is absent, all these things, even if present, will drain away.

⁹ To love their children. For she who loves the root, that is, the father, will much more love the fruit also, that is, the children.

¹⁰ Sober-minded, chaste, keepers at home, good. For she who loves her husband will be both sober-minded and chaste—that is, pure in body and in mind from the intercourse and the desire of other men; and also a good keeper at home, that is, a good manager of the household. For loving her husband, she also cares for the house, busying herself neither with luxury, nor with unseasonable extravagances and adornments. For whom else would she wish to please, having once pleased her beloved? And notice how Paul, who draws people away from worldly affairs, now takes such care of household matters, because when these are in good order, the spiritual things too will fare well.

¹¹ That the word of God be not blasphemed. Do you see that he is concerned first of all for the preaching, not for worldly affairs? For if a believing wife living with an unbelieving husband were not virtuous, the blasphemy passes over onto the faith.

¹² The younger men likewise exhort to be sober-minded. Over the younger women he set the older women as teachers, women for women; but over the younger men, Titus himself, a man for men—for everywhere he preserves what is fitting. And what must he exhort or admonish these to do? To be sober-minded; for the fire of unseemly pleasures especially troubles the young, and this must be quenched, and one must hasten to be sober-minded.

¹³ In all things showing yourself a pattern of good works. Let the older women teach the younger women, and you yourself the younger men; but let the splendor of your own life be a common school and example of virtue, like some archetypal image set before all who wish to take an impress of the good things in it.

¹⁴ In your teaching, incorruptness. “Showing” is to be supplied from the previous clause: that the things you teach be not corrupted and false, but sound, and of right reason.

¹⁵ Dignity. That the teaching may have nothing novel or that dissipates the foolish, but all things venerable and worthy of God.

¹⁶ Sound speech, beyond reproach. That is, orthodox, having nothing open to censure.

¹⁷ That he who is of the opposing side may be put to shame, having nothing bad to say about us. By “he who is of the opposing side” he means either the devil, or anyone who serves him.

¹⁸ Servants are to be subject to their own masters, to be well-pleasing in all things. So then, the man who divorces wives from their husbands under the pretext of self-restraint, and draws servants away from their masters under the guise of godliness, is not beyond reproach. For he gives many handholds to all, and opens the mouths of all against the faith.

¹⁹ Not contradicting, not pilfering, but showing good faith toward all. See that he requires of servants the very things that most of all give rest to masters: not to contradict, not to steal, but to be trustworthy. For in worldly matters these things especially are much sought after.

²⁰ That they may adorn the teaching of God our Savior in all things. For indeed, if the servants are of this kind, they are to the glory of Christianity. For when the Greek sees his servant so trained by Christianity, how will he not marvel at the doctrine, as having such power that it can improve such a soul? For the class of servants is always somewhat reckless and intractable, because it is not well brought up, being neglected by the masters, and not regulated by the words or the company of earnest men. Not in vain, then, did Paul say elsewhere, As serving God, and not men.[2] For even if you serve your master, yet the honor runs up to God, since the goodwill toward the master also takes its beginning from that fear.

²¹ For the grace of God that brings salvation has appeared to all men. Since he demanded much and great things of the household servants—I mean the adorning of the Lord’s teaching through their own virtuous conduct—he now shows that it is with reason that he requires such things of them. For to them too grace has appeared, even if they are servants; for he says “to all men.” And He has granted them too the forgiveness of many sins, and they therefore owe it, in their turn, to live for the glory of their Benefactor.

²² Training us, that having denied ungodliness and worldly desires. And from this too he puts them to shame. “For having obtained God as your trainer,” he says, “how do you not owe it to live worthily of Him?” And this grace, he says, is not only for the forgiveness of past evils, but also for securing us against the future. For it trains us to live soberly henceforth—we who beforehand utterly denied ungodliness and worldly desires. Now by “denying” he signifies the turning away that comes from a whole-souled disposition; and by “ungodliness” he names idolatry and evil doctrines. By “worldly desires” he means covetousness, luxury, and the rest—all those that do not pass over into heaven, but are of use in this world and perish along with it. For this reason, then, Christ came: that we might deny both the ungodly doctrines and the polluted life, hating both with the same disposition.

²³ We should live soberly, and justly, and godly. “Soberly” signifies not only abstinence from fornication, but also from the rest of the passions. For if you love money, you are not sober; rather, you are even more licentious, inasmuch as that passion is not even natural. And in a word, whoever is overcome by any of the other passions is not sober.

²⁴ In the present age. For this age holds the contest; the age to come holds the rewards.

²⁵ Awaiting the blessed hope, and the appearing of the glory of the great God and our Savior Jesus Christ. Behold the prize as well: the second appearing, the truly blessed one. And well did he say “of the glory.” For he speaks of two appearings. The first, as was said above, brought grace and forgiveness, coming with forbearance and lowliness; the second brings recompense, displayed with glory—as also in the Gospel, When the Son of Man comes in His glory.[3] And where are those who diminish the Son, and will not even allow Him to be called God? Let them hear that He is both God, and great. And “great,” said of God, is not by comparison with some lesser being, but absolutely, as of One who is by nature great in Himself. And if, while we were enemies, He saved us, what will He not give then, when He finds us approved?

²⁶ Who gave Himself for us, that He might redeem us from all iniquity. This too is a proof of His authority—the giving of Himself; and not that He should redeem this one but not that one, but “from all iniquity.” So let us be abashed before our redemption.

²⁷ And purify for Himself a peculiar people. Through the washing of divine baptism, and through the working of His divine and cleansing commandments. And “peculiar” means “His own,” from the metaphor of the household servants who are occupied about the substance and wealth of their master—that is, choice, select, having nothing in common with the rest.

²⁸ Zealous of good works. That is, going to virtue with fervor, and showing zeal in all good things, and an ardent imitation. The redemption, then, is His alone; but to be zealous for the works is ours too.

²⁹ These things speak, and exhort, and rebuke with all authority. First speak and exhort—that is, teach more gently; then rebuke; and not simply, but “with all authority”—that is, with severity, with full authority. For since they were hard, he introduces severity against them. There are, then, matters that do not need severity, but admonition and persuasion, such as utter contempt for money; but there are matters that do need it, such as adulteries, thefts, acts of greed, sorceries.

³⁰ Let no one disregard you. That is, “let no one despise you,” when you are stern at the proper time; for the one who rebukes out of season is rather despised.