In contrast with the injurious and profane trash, of which we have been just warned, the apostle now exhorts his trusted child and fellow-servant, and enters into details which we may profitably follow with all care. “But speak thou the things which become sound teaching: that the elder men be sober, grave, discreet, sound in faith, in love, in patience” (ver. 1, 2).
Scripture leaves no room for the thought that the saints need not diligent instruction. We learn what value for the apostle there is in continual exhortation. No doubt we have to distinguish between the sound doctrine and the things which become it. All right practice flows from divine principle; and all divine principles are concentrated in the person of Christ. He therefore is and must be the substance, the exemplar, and the test; as He is the object set before us as well as the life we have, and the nourishment of that life. For this very reason does the apostle urge fidelity on Titus. If he was steward of God's mysteries for the saints, he was no less to be a watchman on God's behalf. He was therefore to speak what befitted sound doctrine. This he could not do without Christ continually before his own eyes; nor would any profit as they ought without. Christ before theirs. There may be certain truths peculiar to certain times and seasons; but Christ is always in season; and, without giving Him His due place and connection withal, truth at any time is apt to fall flat, and, such is the infirmity of man, may sometimes work dangerously. His grace is sufficient as for the soul, so also for the servant; if he needs it for himself, he needs it for his ministry not a whit less.
Titus then was here enjoined by the apostle to speak the things which become sound doctrine. Exhortation should ever follow teaching, as it flows from the same source, and needs to be continually fed with the fresh streams of truth. It will be observed that the word is not exactly “teach,” but “speak thou the things,” &c. The work of Titus was largely pastoral; and a vast deal of a pastor's work lies in speaking face to face with the objects of his care. This does not at all supersede the value of public teaching, on the one hand; but, on the other, teaching in public will never supply adequately all that every day's need requires. How many things may be happily nipped in the bud, which else would threaten danger to souls! Taken early a kindly word may suffice; and what stimulus may be given by a few cheering words, where a soul might other wise hesitate and in time turn aside. How much instruction also may be given individually, and with far greater impressiveness than in the general exhortations of public addresses! Again, how few there are who know how to speak privately in accordance with their sound teaching! No doubt there may be legalism and a continual effort to preach in private as well as in public; but how happy when without restraint, and in unaffected love, there is fidelity everywhere, and the words at home are at least consistent with what has been heard in the congregation.
It is evident therefore that the language of the Epistle to Titus here is large enough to take in his service both privately and publicly, “but speak thou the things which become sound teaching.” Another element has to be taken into account. The special relations of those that are addressed themselves are not an unimportant consideration for a servant of the Lord. And we learn how careful is the apostle as to the befitting ways of those who are mutually related in the Epistles to the Ephesians and to the Colossians; as we see in the First Epistle of Peter with rather less prominence. Where mutual duties are pressed, the lesser or more subject relationship is regularly introduced before the greater. Thus the apostle exhorts wives before husbands, children before parents, and servants before masters. And this was done, one need not hesitate to say, in the wisdom of the Holy Spirit. For even supposing that the more authoritative relation were to blame, how important that the subject one should feel and act aright before God! “A soft answer turneth away wrath.” Nor is anything more comely than the incorruptible pearl of a meek and quiet spirit, which is in the sight of God of great price.
Here to Titus the charge is different, and as proper in its own place. The apostle began with the aged or elder men. The first duty laid down is, that they be temperate or “sober.” If this became any Christian, the lack of it is serious in an elderly man: he above all should set an example of that moderation in spirit and conduct which bespeaks circumspectness and sense of the presence of God. One can understand how the inexperienced mind of youth may break forth into extravagance of thought or conduct; but such a fault sits peculiarly ill on a man of years, even if he be not old in the knowledge of the Lord. Retrospect should not have been without effect now that he does know Him in the light of God.
But besides sobriety aged men should be “grave.” It is not only that experience may be turned to the account of sobriety, but to an aged Christian things around, things before, ought surely to be viewed with no levity but with seriousness, as we now look upon the things, not that are seen but, unseen and eternal.
Then, again, Titus was to see that aged men be “discreet” or “sober-minded.” Their position would give them a certain weight, unless there were painful incongruity in their ways and spirit. There are continual perplexities that appear in the practical life of Christians. Discretion therefore is specially needed, and in none so much as an elderly man; who, if he lack the energy of youth, is expected to show discrimination in the conflicting circumstances of intercourse one with another.
Farther, they were to be “sound in faith.” It is very far from being enough that one know the Lord. It is well to be exercised in mind about the truth generally, but that very exercise exposes to mistaken thoughts, unless there be a single eye in looking to the Lord, and vigilance over one's own ideas. Neither is it safe to set the mind on, however one may respect, this favorite teacher, or that, among uninspired men. The word is the great safeguard, but the word sought into as a revelation of Christ to the soul. Where this is done prayerfully, there will be soundness in faith; where man is trusted (whether self, or a leader, or a party), error is not far off. For God is jealous of a rival and will never endorse our leaning on the creature. He will have us to walk by faith, not by sight.
Nor is it enough to be “sound in the faith.” “In love” is the next word of the apostle. The order is instructive. As faith alone introduces into God's love toward us, so faith alone enables us to abound in the love of one another. There is scarce anything in which we are more liable to be deceived than in this divine charity, blessed as it is where real and holy. But it must be “faith working through love;” for faith brings in God, and God is love. It is not meant merely in what He has done for us, but in what He is and works in us. “He that loveth not, knoweth not God, for God is love;” and “he that abideth in love abideth in God, and God abideth in him” This supposes not only the truth known and enjoyed, but present communion with Him Who has made it all known to us in Christ and makes it good in those that are His, among whom questions are sure to rise which put the measure, and even reality, of love in us to the severest test.
There is another final want, of which the apostle speaks: that the aged men be sound— “in patience,” as well as in faith and love. Evil abounds; but evil, where the heart abides in faith and love, will not seldom give the opportunity of being above it. It may cause suffering; but in this there is fellowship with the Master; and patience well becomes the aged saint. It was a primary sign even for an apostle; as few things seem more sad where it is lacking, particularly among elders.