(Chapter 2)
Paul turns to address, so to speak, the “rank and file” saints in the assembly. These would be those under the care of the elders mentioned in chapter 1. We see from this 2nd chapter that truth and godliness are things that should not only characterize the elders/overseers in the assembly but all the saints—from the eldest to the youngest. Since Christianity is not just truth held in our minds, but something that is to be worked out in practise in all our relationships in life, Paul proceeds to lay before Titus the conduct that should be expected of the saints.
(Vs. 1)
He says: “Speak thou the things which become sound doctrine.” Thus, there are certain “things” that “become” (or fittingly go along with) sound doctrine which Titus was to emphasize in his ministry. As mentioned, these would be practical things having to do with our walk and ways. The end that Paul had in view was that the saints would be marked by good works (vs. 14). The injunction here is not so much for Titus to teach these practical things publicly in the assembly, though there is surely a place for it there, but to communicate these things to the saints on a personal level. Hence, Paul says, “Speak thou...,” which implies a conversational level of communication. We see from this that Titus’ work was largely pastoral in character. A great portion of a pastor’s work lies in speaking to the saints face to face. This shows that public ministry is not in itself sufficient to meet all the needs that arise among God’s people. Much practical instruction is best imparted personally.
In this chapter, Paul looks through the various classes of persons which make up a normal assembly and gives Titus a brief outline of what is expected of each as to their behaviour. These things are as applicable to us in our day as they were for those in that day.
The Older Men
(Vs. 2)
These were men who were advanced in age but were not elders/overseers—for not all older men qualify or aspire to that work. Even though these men were not in the office of elder/overseer, their lives were still to be governed by truth and godliness. Paul says that they were to be “sober, grave, temperate [discreet], sound in faith, in charity [love], in patience [endurance].” Being “sober” is to have a proper outlook on life, and thus to use one’s time wisely (Psa. 90:1212So teach us to number our days, that we may apply our hearts unto wisdom. (Psalm 90:12)). This is especially so for an older person who doesn’t have much of that precious commodity left. “Grave” is to carry oneself with dignity. This does not mean that he is to be stern and grumpy. Being “temperate” is to have self-control in all things. “Sound in faith” is to have a healthy, personal trust in God. This is not the same as being “sound in the faith” (chap. 1:13), which has to do with having a solid understanding of the body of Christian doctrine that has been delivered to us to keep (Jude 33Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3); 2 Tim. 1:1414That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. (2 Timothy 1:14)). (As a rule, when the definite article “the” is in the text in connection with “faith,” it is referring to the Christian revelation of truth, and when it is absent, it is referring to the inward energy of the soul’s confidence in God.) Moreover, these older men were to have genuine “love” for all the saints. They were also to have “endurance” in the trying circumstances of life. This would include the trials of bearing infirmities in their bodies which come with declining years. They were to endure these trials, rather than to complain about them, and thus, be models for the flock.
The Older Women
(Vss. 3-5)
Older sisters, “in like manner,” were to be “in deportment as becoming those who have to say to sacred things.” As with the older men, the older sisters were to be models in their behaviour. They were to have control of two things in particular that would surely have a negative impact on their personal testimony and work—their tongues, and their appetites. They were not to be “slanderers” and they were not to be “enslaved to much wine.” These things may very well have characterized their lives in their unconverted days—being that the Cretians were characteristically liars (the tongue) and lazy gluttons (the appetite)—but those things had no place in their lives as Christians. Self-indulgence is unbecoming of Christians, and especially so with older sisters; it was to be replaced by being “teachers of what is right.”
Having touched on the character that should mark the aged women in verse 3, Paul outlines the work that they should do in teaching the younger sisters in verses 4-5. This is largely a “missing ministry” in the Church today.
The Young Women
(Vss. 4-5)
It is noteworthy that when Paul comes to his instructions for the younger sisters, he does not tell Titus to address them directly as to this, but rather, it was to be done through the elder sisters. W. Kelly said: “We may observe the wise and holy way in which the latter [Titus] is told to admonish young women, not directly but through the elders of their own sex” (The Epistles of Paul to Titus and Philemon, p. 52). This is instructive; it teaches us that brothers don’t have a ministry toward sisters on a personal level—especially the younger sisters. Titus was to be careful not to give a wrong impression to those of the opposite sex. Much misunderstanding and mischief has resulted from brothers not heeding Paul’s wise counsel here.
The Apostle touches on seven things in which the older sisters were to instruct the younger sisters:
The first was that they should be affectionately “attached to their husbands.” They were not to be independent from their husbands in the making of important decisions.
They were also to be affectionately “attached to their children” by being with them and not letting them go unsupervised.
As to their character, they were to be “discreet,” which is to have discernment in the practical things of life—e.g. handling money, etc.
They were also to be “chaste,” and thus avoid any suggestion of impurity by wearing provocative clothing and behaving in an unbecoming way.
They were to be “keepers at home [diligent in home work].” This means that domestic duties were not to be neglected. A tidy and orderly home is a good testimony; it reflects the God of order whom we represent. This exhortation rebukes their national character of laziness (vs. 12).
They were to be “good.” This would cover a multitude of acts of kindness.
Lastly, they were to be “subject to their own husbands, that the Word of God may not be evil spoken of.” Thus, they were to recognize their husbands’ headship and be subject to them (Eph. 5:22-2322Wives, submit yourselves unto your own husbands, as unto the Lord. 23For 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. (Ephesians 5:22‑23)). They were to “rule the house” (1 Tim. 5:1414I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. (1 Timothy 5:14)), but not rule their husbands!
The Young Men
(Vss. 6-8)
Paul passes on to give a word for the young men. He says: “The younger men in like manner exhort to be discreet: in all things affording thyself as a pattern of good works; in teaching uncorruptedness, gravity, a sound word, not to be condemned; that he who is opposed may be ashamed, having no evil thing to say about us.” By including Titus in his remarks to the younger men shows that Titus was also a younger brother—though probably not as young as Timothy. Titus was to teach the young men by example, showing himself as a “pattern.”
The younger men were to be “discreet,” which has to do with having good judgment in all things—both spiritual and natural.
They were also to be marked by “gravity.” Light-hearted foolishness was to have no place in their lives if they expected the saints to take them seriously.
Lastly, as to their speech, they were to speak with “sound” words, so that those who oppose the truth cannot rightly condemn them.
The Household Servants
(Vss. 9-15)
Paul then includes a word for the household servants. He tells Titus: “Exhort servants [bondmen] to be obedient [subject] to their own masters, and to please them well in all things; not answering again; not purloining [robbing], but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.” These servants were slaves. As Christian bondmen, they were to bear a witness for Christ through their behaviour, as they worked for their earthly masters. If they behaved in a godly manner by being “subject” to their masters and by pleasing them well—“not gainsaying” or “robbing” them—they would “adorn the doctrine of God our Saviour in all things.” Thus, the practical side of the truth of Christianity would be seen in action and it would bear a powerful witness for the Lord. Godly conduct beautifies the doctrine we hold.
It is interesting and instructive as to how Paul treats the subject of slavery in his epistles (Eph. 6:5-95Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 6Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7With good will doing service, as to the Lord, and not to men: 8Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. 9And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. (Ephesians 6:5‑9); Col. 3:22-2522Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: 23And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. 25But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. (Colossians 3:22‑25); 1 Tim. 6:1-21Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. 2And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. (1 Timothy 6:1‑2)). It is something that God never intended for man; it was introduced by perverse men for base means. However, in writing to Christian slaves, Paul does not encourage them to make an effort to extricate themselves from their situation. Rather, he tells them how to behave in their situation so that the testimony of God's grace in the gospel would be furthered. This is because Christianity is not a force to correct social injustices in the world; that is not the object of the gospel. When the Lord came at His first coming, He did not attempt to reform the world by rectifying its social and political wrongs. He will do all that in a coming day when He intervenes in judgment at His Appearing. Then, every crooked thing in this world will be set right (Isa. 40:3-53The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. 4Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. (Isaiah 40:3‑5)). Accordingly, Christians have not been called to set the world right, but to wait for that coming day. We are to leave the world as it stands and to announce the gospel that calls men out of it for heaven. There is, therefore, no injunction in the epistles for Christians to set right the wrongs of slavery—or any other social injustice in the world. This is because we are “in” the world but not “of” the world (John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (John 17:14)). The Lord said that if His kingdom were "of this world," then His servants would fight in these causes (John 18:3636Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. (John 18:36)). But since we are not of this world, we "let the potsherd strive with the potsherds of the earth" (Isa. 45:99Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? (Isaiah 45:9)).
Paul knew how important it was for Christians to maintain a good testimony before the world. His great concern for Christian bondmen was that they would behave in an upright way so that “the name of God and His doctrine” would not be “blasphemed” (1 Tim. 6:11Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. (1 Timothy 6:1)). These believing slaves were not to run away (as Onesimus did before he was saved – Philemon 1515For perhaps he therefore departed for a season, that thou shouldest receive him for ever; (Philemon 15)), but to remain in their station of life and glorify God before their masters by treating them with genuine respect, and not “with eyeservice as men pleasers.” If they served with “singleness of heart, fearing God,” it would render a powerful testimony of the reality of their faith in Christ (Col. 3:2222Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: (Colossians 3:22)). Thus, they were to work for their masters “heartily, as to the Lord,” for in reality they were serving “the Lord Christ” (Col. 3:23-2423And whatsoever ye do, do it heartily, as to the Lord, and not unto men; 24Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. (Colossians 3:23‑24)). This shows that regardless of where a believer stands as to his social status in society, he still has an opportunity to witness for Christ. We cannot all be missionaries, but we can all share the gospel with those whom we interact with in our daily lives, and thus serve the Lord in that way.
Three Great Motivators for Godly Living
(Vss. 11-15)
Predicated on the word “For,” Paul brings in three great motivators for godly living:
The teaching of the grace of God (vss. 11-12).
The imminence of the Lord’s coming (vs. 13).
The great price the Lord paid to redeem us from a life of sin (vs. 14).
These motivators to godly living are emphasized here by the Apostle because it was what the Cretian saints were lacking. They were truly converted, but there was little or no repentance in connection with their old ways.
The Teaching of Grace
(Vss. 11-12)
Having mentioned “the doctrine of God our Saviour” (vs. 10), Paul enlarges on what that is in these next couple of verses. He says: “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” This is a comprehensive statement of what Christianity is and what it does for those who believe the gospel. God in grace has made salvation available to all men through the sending of His Son into the world. Those who receive Him by faith are taught to deny ungodliness and worldly lusts and to live holy lives in this present evil world.
“The grace of God” is our great teacher here. Grace is the bestowal of unmerited favour on objects that don’t deserve it. This is exactly what God has done for the human race. Out of the goodness and love of His heart, He has found a way through the death of His Son to bring “salvation” to man. Those who believe on the Lord Jesus Christ and receive Him as their Saviour are thereby delivered from the just penalty of their sins. We are thus instructed by that act of divine favour what God thinks of sin—He hates it with divine hatred! It is abhorrent to His holy nature. He, therefore, surely doesn’t want us to carry on practising sin. The believer is led to ask himself, “How can I go on doing those things which God hates and has saved me from?” This simple logic will lead every sober believer to renounce his former life of “ungodliness and worldly lusts” and to “live soberly, righteously and godly in this present world.” The word “denying” (in the KJV) is in the aorist tense in the Greek, indicating that this renunciation of the believer’s old life is to be a once-for-all thing. J. N. Darby’s translation renders it as “having denied” to emphasize this. Thus, the grace of God has appeared for all men, but it only teaches those who receive the salvation that it brings.
The Imminence of the Lord’s Coming
(Vs. 13)
Paul then mentions the coming of the Lord. This, too, will motivate us to live godly. He says: “Looking for [awaiting] that blessed hope, and the glorious appearing [appearing of the glory] of the great God and our Saviour Jesus Christ.” “That blessed hope, and the glorious appearing” are eschatological events that are about to occur. They are the two parts to the Lord’s second coming. The blessed hope is the Rapture, when the Lord comes to take His saints to heaven (John 14:2-32In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:2‑3); 1 Thess. 4:15-1815For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words. (1 Thessalonians 4:15‑18)). This will occur before the 7-year Tribulation period. The glorious Appearing is Christ’s public revelation with His saints before the world after the Great Tribulation (Zech. 14:55And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. (Zechariah 14:5); 1 Thess. 3:1313To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints. (1 Thessalonians 3:13); Jude 1414And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, (Jude 14)). At that time, He will “judge the world in righteousness” (Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31)) and establish His millennial kingdom reign (Rev. 11:1515And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15)). To a Christian, these things are far more than mere prophetic events. The Rapture occurs when Christ our “Bridegroom” comes to take us home to the Father’s house (Matt. 25:66And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. (Matthew 25:6); John 14::2-3) at which time we will be formally united to Him in “the marriage of the Lamb” (Rev. 19:7-107Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 10And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. (Revelation 19:7‑10)). This bestirs bridal affections in our hearts (Rev. 22:1717And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:17)). The Apostle John tells us that having this hope of being with Him and like Him causes us to want to purify ourselves “even as He is pure” (1 John 3:33And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:3)). Thus, if held rightly in our hearts, the imminence of the Lord’s coming for us will affect our lives practically and motivate us to live godly—for no sober Christian wants to be found doing something dubious the moment the Lord comes to call us home (Luke 12:35-4035Let your loins be girded about, and your lights burning; 36And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. (Luke 12:35‑40)).
The Appearing of Christ is also mentioned, because when it is understood properly, it too will have a practical effect upon our lives. Christ’s Appearing is the time when the results of our lives will be on display before the world in the form of rewards. It is quite possible for us to lose a reward on account of having lived carelessly (Rev. 3:1111Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. (Revelation 3:11)), and thus, we could be “ashamed before Him at His coming” (1 John 2:2828And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. (1 John 2:28)). This fact motivates us to live in a way that will meet the Lord’s approval in that day (2 Cor. 5:99Wherefore we labor, that, whether present or absent, we may be accepted of him. (2 Corinthians 5:9)). Thus, both aspects of His coming are put before us as a motivation to live godly lives.
Some think that the blessed hope (the Rapture) and the Appearing of Christ are one and the same event. This is an erroneous doctrine that has been around for many centuries. It is part of Reformed (Covenant) Theology. In support of this, many modern versions translate this 13th verse as being one event. Their reasoning for doing so is based on a rule in Greek grammar. The rule is that when there are two nouns connected by the conjunction “and,” if the first noun has the article “the” but the second does not, then the second noun refers to the same thing as the first and is a further description of it. Since this verse has but one “the” in connection with the blessed hope and the glorious Appearing, some Bible translators and Bible students have concluded that they are referring to the same thing.
W. Kelly has taken up this matter, showing that there are exceptions to this rule. The following remarks are taken from The Bible Treasury, vol. 3, p. 32: “Ques: A mislaid note enquires whether ‘that blessed hope’ is equivalent to, or distinct from, ‘the glorious appearing of the great God and our Saviour Jesus Christ.’ Ans: I apprehend that the form of the phrase in Greek (one article to the two connected substantives) does not at all of necessity identify them, but only joins them in a common class. Compare 2 Thessalonians 2:11Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, (2 Thessalonians 2:1), where the same construction occurs. Yet none would maintain that ‘the coming or presence of our Lord Jesus Christ’ is the same thing as ‘our gathering together unto Him.’ They are meant, I think, to be regarded as associated together in the mind of the Holy Ghost, though in themselves distinct objects. It may help some to a better understanding of Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13), if they bear in mind that the true sense is ‘the appearing of the glory’—in contrast with the grace which has already appeared (vs. 11). ‘That blessed hope’ seems to me still nearer, and more personal to the heart.” Thus, there are exceptions to this rule in Greek grammar that require discernment on our part as to where and when they apply. Since we know from other passages that the Rapture and the Appearing of Christ are distinct events, it logically follows that it would be so here in Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13).
F. B. Hole said, “It may well be that by ‘the blessed hope’ the Apostle indicated the coming of the Lord for His saints, of which he writes to the Thessalonians in his first epistle (chap. 4:15-17), and if so, we have both His coming for and His coming with His saints set before us as our hope in verse 13” (Epistles, vol. 2, p. 189). Thus, “grace” has appeared at the first advent of Christ (vs. 11) and “glory” is yet to appear at His second advent (vs. 13).
The Great Price the Lord Paid to Redeem Us
(Vs. 14)
Paul passes on to give perhaps the greatest of all motivators for godly living—the incredible price which the Lord paid to redeem us. He says: “Who gave Himself for us, that He might redeem us from all iniquity [lawlessness], and purify unto Himself a peculiar people, zealous of good works.” What more could the Lord have given to save us than the giving of “Himself?” This fact is mentioned at least ten times in Scripture (Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); Gal. 1:4; 2:204Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: (Galatians 1:4)
20I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20); Eph. 5:2, 252And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2)
25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; (Ephesians 5:25); 1 Tim. 2:66Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6); Titus 2:1414Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14); Heb. 7:27; 9:14, 2627Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. (Hebrews 7:27)
14How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14)
26For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)). What a sacrifice! It is the mind of God that this should produce a response in us. When we take time to consider what it cost the Lord to redeem us—the agony of His atoning sufferings—we will respond with gratefulness and thankfulness, and this will evidence itself in devotion of heart to Him. It will create a desire in us to please Him and to do something for Him because of what He has done for us. As did the Psalmist, we will ask: “What shall1 I render unto the LORD for all His benefits toward me?” (Psa. 116:1212What shall I render unto the Lord for all his benefits toward me? (Psalm 116:12)) Knowing that God hates sin, the right-hearted believer will be exercised to give up all “lawlessness” and will begin to perfect holiness in his life (2 Cor. 7:1; 11Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (2 Corinthians 7:1)
1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: (2 Corinthians 1:1) Tim. 4:7).
Paul goes on to say that it is God’s intention that Christians would be His “peculiar (special) people, zealous of good works.” This shows that the object of Christianity is not to create a vacuum in peoples’ lives; lawlessness is to be replaced with godly living manifested in the performance of good works. This shows that those who are the recipients of God’s saving grace are to be to its praise by their conduct.
(Vs. 15)
The chapter concludes with a restatement of Titus’s responsibilities. Paul says; “These things speak, and exhort, and rebuke with all authority.” There is a moral order here. First, Titus was to “speak” of the things that would become Christian behaviour, but if that was not received, he was to “exhort” the saints concerning those things. This implies using more force. If it was still not being received, then Titus was to “rebuke” them “with all authority,” for he had been commissioned with apostolic authority to insist on these things.
As to Titus’s own conduct, Paul said, “Let no man despise thee.” He was to be careful to walk uprightly in all things so that no one would have a just cause to disregard his ministry.