Titus 2:15

Tit_2:15

These things speak, and exhort, and rebuke

The duties of the episcopal function

In all this Epistle it is evident that St.

Paul looks upon Titus as advanced to the dignity of a prime ruler of the Church, and intrusted with a large diocese.

I. The duties of his place. In a word, it is every bishops duty to teach and to govern; and his way to do it is, not to be despised.

1. The first branch of the great work incumbent upon a church ruler is to teach. It is a work of charity, and charity is the work of heaven, which is always laying itself out upon the needy and the impotent: nay, and it is a work of the highest and the noblest charity; for he that teacheth another gives an alms to his soul: he clothes the nakedness of his understanding, and relieves the wants of his impoverished reason. Now this teaching may be effected two ways:

(1) Immediately by himself. Change of condition changes not the abilities of nature, but makes them more illustrious in their exercise; and the episcopal dignity, added to a good preaching faculty, is like the erecting of a stately fountain upon a spring, which still, for all that, remains as much a spring as it was before, and flows as plentifully, only it flows with the circumstance of greater state and magnificence. But then, on the other hand, let me add also, that this is not so absolutely necessary as to be of the vital constitution of this function. He may teach his diocese, who ceases to be able to preach to it; for he may do it by appointing teachers, and by a vigilant exacting from them the care and the instruction of their respective flocks. He is the spiritual father of his diocese; and a father may see his children taught, though he himself does not turn schoolmaster.

(2) Mediately, by the subordinate ministration of others; in which, since the action of the instrumental agent is, upon all grounds of reason, to be ascribed to the principal, he who ordains and furnishes all his churches with able preachers is a universal teacher; he instructs where he cannot be present; he speaks in every mouth of his diocese, and every congregation of it every Sunday feels his influence, though it hears not his voice. That master deprives not his family of their food who orders a faithful steward to dispense it.

2. The second branch of his work is to rule. Rebuke with all authority.

(1) It implies exaction of duty from the persons placed under it: for it is both to be confessed and lamented that men are not so ready to offer it where it is not exacted.

(2) Government imports a protection and encouragement of the persons under it, in the discharge of their duty.

(3) Coercion and animadversion upon such as neglect their duty; without which all government is but toothless and precarious, and does not so much command as beg obedience.

II. The means assigned for the discharge of the duties mentioned. Let no man despise thee.

1. We will discourse of contempt, and the malign hostile influence it has upon government. As for the thing itself, every mans experience will inform him that there is no action in the behaviour of one man towards another, of which human nature is more impatient than of contempt, it being a thing made up of those two ingredients, an undervaluing of a man upon a belief of his utter uselessness and inability, and a spiteful endeavour to engage the rest of the world in the same belief and slight esteem of him. He that thinks a man to the ground will quickly endeavour to lay him there; for while he despises him, he arraigns and condemns him in his heart; and the after bitterness and cruelties of his practices are but the executioners of the sentence passed before upon him by his judgment. Contempt, like the planet Saturn, has first an ill aspect, and then a destroying influence. By all which, I suppose, it is sufficiently proved how noxious it must needs he to every governor; for, can a man respect the person whom he despises? And can there be obedience where there is not so much as respect?

2. Those just causes, that would render them, or indeed any other rulers, worthy to be despised:

(1) Ignorance. A blind man sitting in the chimney corner is pardonable enough, but sitting at the helm he is intolerable. If men will be ignorant and illiterate, let them be so in private, and to themselves, and not set their defects in a high place, to make them visible and conspicuous. If owls will not be hooted at, let them keep close within the tree, and not perch upon the upper boughs.

(2) Viciousness and ill morals. Virtue is that which must tip the preachers tongue and the rulers sceptre with authority: and therefore with what a controlling overpowering force did our Saviour tax the sins of the Jews, when He ushered in His rebukes of them with that high assertion of Himself, Who is there amongst you that convinces Me of sin?

(3) Fearfulness of, and mean compliances with, bold, popular offenders.

(4) A proneness to despise others. (R. South, D. D.)

Hints to ministers

The Christian teacher should always act with mildness, yet with firmness. There are gradations to be observed.

1. Instruction: these things speak.

2. Expostulation: exhort.

3. Reproof: Rebuke with authority. (F. Wagstaff.)

Teaching out of the Scriptures

These things, saith our apostle: for this purpose hath the Lord in great wisdom furnished the Scriptures to make the man of God able both to teach, instruct, and improve, so as he need go no further to seek for profitable things. Which teacheth such as will stand in Gods counsel, to fetch from hence all their doctrines, all their proofs, all their exhortations, and all their reproofs; for so shall they be just, so shall they be powerful to work a work of edification, and so shall they be unresistible in the consciences of men. These things if men would tie themselves unto, they should increase men with the increasings of God in spiritual wisdom, watchfulness, and the fear of God. Then should we not meet with so many pretors for sin and liberty to the flesh, straining their wits to legitimate bastardly broods of opinions, which the Scriptures never acknowledged here. Nor so many who in their reproofs glad the hearts of the impenitent, and make heavy the hearts of those to whom the Lord hath spoken peace; who strike at the best things and men; and so as soon as ever they have delivered a truth in these, lest they should leave it while it is true, misapply it in the hypothesis; girding at godliness as too much scrupulosity and preciseness; accounting conscience a hypocrite, and the fear of God dissembling before men. Hence are discovered as sinful all reproofs of sin by jesting, interluding, and stage representations, in which fools make a mock of sin, and open a public school of all lewdness and iniquity; and if any devil or sin be cast out there, it is by Belzebub, the prince of the devils. Further, all reproofs by satirising, and by slanderous libels, and secret calumniations (all which commonly wreck themselves rather upon the persons than sins of men) are here reproved; which, although they be indeed sharp and biting means, yet hath the Lord appointed fitter and sharper arrows to smite His enemies withal, even sound and sufficient convictions out of the Word, which is able to wound and daunt kings themselves; and prescribed them also to be publicly drawn, and shot in such grave, reverent, and seemly sort, as is befitting.

1. Both the person and calling of the reprover.

2. The things themselves, which are weighty and serious: as also

3. The presence of God and His congregation, whose matters are debated, and whose sentence against sin is in denouncing and executing.

Small wisdom, therefore, it is, for men in these cases of the salvation and damnation of men to suffer their wits to play upon sin so lightly and jestingly as becometh rather some vain spectacle, or professed jester; then either the errand of the Lord, or a messenger from the Lord of hosts. (T. Taylor, D. D.)

A summary of the things Titus was to speak

1. The central idea of the passage appears to be a life of sobriety, righteousness, and godliness, issuing in and sustaining the practical advice previously offered to old men and maidens, to matrons, aged and young, to youths, and slaves of all degrees.

2. The subjective condition of this heavenly life on earth is explicitly stated--a denial of all godliness and worldly passions.

3. This life and its conditions are originated and promoted by a process of Divine discipline. Here are processes, mental and disciplinary, which augment and stimulate this life of godliness.

4. This entire subjective process rests upon two groups of sublime objective realities:

(1) The historic epiphany of the grace of God in the Incarnation;

(2) the anticipated and prophetic epiphany of the glory of our great God and Saviour Jesus Christ. Thus it calls for the exercise of the twofold energy of faith and hope.

5. The grace and the glory of God, received and appropriated in Christian faith and hope, attain their highest expression in the redemptive self-sacrifice of the God-man.

6. By way of closing the circle of the thought, it is expressly stated that the end of the redemptive work is the creation of a holy people, who are not only His peculiar treasure and inheritance, but who have, as the law and charter of their incorporation, this grand distinction, that they are charged with the genius of goodness--the passion for godliness. They are the very zealots of goodness, passionately eager for all that will help and move them to realise the ideal of the Divine life. (H. R. Reynolds, D. D.)

Care in presentment of Divine truth

Philopoeman, a Grecian general, was so enamoured of military tactics, that when he travelled he used to be pointing out to his friend the difficulties of steep or broken ground, and how the ranks of an army must be extended or closed, according to the difference made by rivers, ditches, and defiles. By such observations, and acting upon them in real warfare, he became one of the most skilful and successful generals in his time. Were Christian ministers to attend with as much care to the arrangement of Divine truth in their public instructions; were they to consider with as much attention what plans, all things considered, are most proper to be adopted in order to extend their usefulness, it might be expected their lives would be more useful than they often are.

Let no man despise thee

The causes of disrespect in the character of a clergyman

The esteem of mankind, especially that of the wise and good, who are competent judges of moral excellence, is certainly a valuable blessing. It confirms the testimony of conscience, gives a lively satisfaction to the mind, procures the respect and services of mankind, extends the sphere of our own utility, and increases the opportunities of doing good. If a respectable character, in the opinion of the best judges, was thought so necessary to an orator to conciliate the favour of his audience, and give weight to his speech, must it not, for the same reasons, be infinitely more requisite in a preacher of the everlasting gospel of Jesus Christ? Esteem is the natural ground of confidence and respect; and in proportion as we sink in the opinion of mankind, they will suspect our integrity, contemn our authority, and disregard our instructions. In pointing out the causes of disrespect in the character of a clergyman, I do not allude to those grosser vices which are an outrage against religion, and would expel men from the sacred office. I would point to those inconsistencies of conduct, or defeats of accomplishment, which fall not under the lash of discipline, but tarnish the reputation, and lessen the utility of a minister of the gospel.

1. In the character of a minister of the gospel, ignorance is both a derogatory and a hurtful quality.

2. Another, and a still juster, cause of contempt is negligence in discharging the duties of his office. Ignorance, although always a humiliating circumstance, may sometimes proceed from defect of understanding; and whenever it arises from that cause, however deserving it may be of pity, it is neither the ground of censure, nor the proper object of contempt. But wilful negligence, as it proceeds entirely from ourselves, and always implies a defect of principle, justly lays us open to reproach, and must bring us down in the estimation of mankind.

3. Another ground of disrespect is bigotry and imprudence. As by neglecting the duties of our office we may suffer piety to decline and immorality to increase, so by an ignorant and furious zeal we may sow the seeds of superstition and folly, or promote a spirit of rancour, to the great prejudice of holiness and virtue. From the same rash and precipitate temper, by reproving vice at an unseasonable time, or in an imprudent manner, we may exasperate rather than reclaim offenders; or, by an unnecessary severity of discipline, we may drive men on to obstinacy, and confirm them in impenitence and opposition.

4. Another cause of contempt in a minister is servility. From false modesty, or from interested policy, from a desire of vain glory or a fear of reproach, we may be tempted to descend beneath the dignity of our character, and to be drawn into servile compliances. From an undue attachment on the one hand, or from a secret resentment on the other, we may be led into unbecoming partialities of conduct, treating the same offence with lenity in some, and with severity in others. From a vain desire to ingratiate ourselves with the great, or a servile dread of incurring their displeasure, we may comply with their follies, assent to their opinions, enter into their licentious conversations, and even connive at their vices. Such abject servility must be universally detested. Even those to whom we hope to recommend ourselves by our unworthy complaisance, though they may behave with civility to us, will despise us in their hearts as unworthy of our sacred office, and a disgrace to our profession. For however men may practise vice themselves, or be pleased with it in others, yet they universally detest it in a teacher of religion on account of its gross inconsistency. (A. Donnan.)

Despising the preacher

1. Men will despise a preacher when his life and his doctrine do not agree.

2. When he delivers his message with half-heartedness, as one who does not really believe it himself.

3. When it is evident he has bestowed no pains or labour on preparation for his work.

4. When by his manner he makes it plain that he desires to give prominence to himself, and excite admiration.

5. When he is evidently influenced by other motives than Gods glory and mans good. (F. Wagstaff)

Lessons

1. Let no man despising thee prevent the full discharge of certain duty. He that despiseth you, despiseth Me, and he that despiseth Me, despiseth Him that sent Me.

2. If men will despise God and Christ, the human messenger may well consent to be despised along with them. Let them despise thee, but let not the effect be caused by cowardly suppression, or disingenuous corruption of the truth on your part. As a faithful messenger of God and an ambassador of Christ, let men despise you if they will, or if they must--let them despise you at their peril. But as a traitor to the truth and to its Author, let no man despise thee. (J. A. Alexander, D. D.)

Ministers to be preserved from contempt

1. First, how people and hearers should entertain the ministers sent them of God, seeing they cannot without great sin despise them; for seeing the Lord, who could by Himself work the salvation of men, yet is pleased to use as His helpers herein weak and base men, whom He assumeth into fellowship with Himself, to become coworkers with Him, although not in the act of conversion, yet in the ministry of it. Who dare despise such whom the Lord so far honoureth? And therefore Calleth them His white horses--horses, in that He useth them in His battles against sin, the world, and wicked ones; and white, for the purity of their doctrine and integrity of their lives. Yea, His angels, namely, such as by whom He revealeth His good pleasure unto us; and His own voice, by whom He beseecheth men to be reconciled.

2. Secondly, how careful is the Lord to preserve His ministers from contempt, when He affirmeth that such as despise them, despise Himself that sent them. In which sense we read that the posterity of Cain, contemning the preaching of Noah, despised and contended against Gods spirit; so Israel, murmuring against Moses and Aaron, Moses saith, He hath heard your murmurings against the Lord, for what are we that ye have murmured against us?

3. Thirdly, how unnatural a part were it for children to despise their fathers: and what severity hath the Lord showed against it in His law. But godly ministers are the fathers of their people. I am your father, saith Paul; and Onesimus, yea, and Titus here begotten by him unto the faith, he calleth his sons. Let no cursed Cham presume to scorn them, which is not so hurtful to them as dangerous to themselves, being the next way to bring themselves under the curse. On the contrary, let the natural children of the Church

1. Know them (1Th_5:12), that is, both in heart acknowledge them the ministers of Christ, and in affection, love them as His ministers, accounting their feet beautiful.

2. Render then double honour (1Ti_5:17), in which precept the Holy Ghost hath made

(1) reverence,

(2) obedience,

(3) thankfulness,

(4) comfortable maintenance, their due from their people.

Ministers are hence taught so to order their lives and doctrine, as they lay not their persons open to reproach, nor prostitute their authorities unto contempt, and so lose it both from themselves and others. For this is the way for ministers to win authority and reverence in the hearts of men by their lives and doctrine, to become examples unto the flock. And thus shining in the purity of doctrine and conversation, they show themselves stars in the right hand of Christ. (T. Taylor, D. D.)

A sermon to ministers of the gospel

It is impossible for any man to keep himself from being hated. Hatred may exist without cause. There is another strange trait in human nature. Whenever injury has been done it is usually the injurer who hates. In general the ignorant hate the wise and the intelligent. This superior knowledge in others is like the suns light to bats and owls and moles, painfully blinding--and they hate at once the knowledge and the man who knows. In general the bad hate the good, because goodness is always a most impressive and powerful rebuke of badness, even when good men are silent. But a man can keep himself from being despised. The rule is that only the despicable are despised. The exception is when a man, not in himself despicable, is despised by some one who does not know him. In that case it is not the real individual who is despised, but some ideal person. It is a greater misfortune to be despised than to be hated. A man may hate you now who, when his own character is changed, may come to love you with a passion strong and ardent as his former hatred. But if one despise you, even when he comes to know you better he will find it difficult to discriminate between you and the idea he has had of you. Let no man despise thee. The plain meaning is--live in the ministry so that no man can despise you, however much he may hate and oppose your person and your ministry. A minister of the gospel makes himself despicable whenever he does anything which is proof that he himself does not believe the message he proclaims to others. No lie is noble.

I. In the first place it may appear in a ministers assuming what does not of right belong to him. To hold a position for which one is evidently not capacitated by nature or grace or education, is to make one appear badly in the eyes of ones fellows. A man who undertakes small things and does them well, appears much better than a larger and stronger man who undertakes what he is obviously not able to accomplish, and what he should have done was beyond his depth. A minister of the gospel ought to know just what it is his position demands of him, and assume nothing beyond. He is a servant of the souls of men, to wait on those souls, bringing all spiritual help from the gospel to those souls. He is no more.

II. Another cause of contempt for some ministers may be found in their claiming certain immunities which do not in right reason belong to thee so far as other men can see. Age, position, attainments, usefulness, are claims to respect, but the minister should share them with men of other professions. He should expect to be honoured simply in proportion to his abilities and his usefulness. A man who really is not respectable in his character cannot be rendered honourable by any office or position.

III. Again: a minister may render himself despicable by relying upon worldly means alone in order to secure spiritual ends. When men detect that in a minister, it seems at once to convince them that the man never had a true faith in the existence of a spiritual world, and in the existence and offices of that Holy Ghost of whom the Bible speaks and of whom he must sometimes preach. When a minister makes his Church a mere secular establishment, which shall gratify and even in some sense educate the people in architecture, ecclesiastical decoration, classic music, oratory, liberal views, and polite manners--when he shall work as if the aim were simply to crowd the house with a large select audience, who should generate the necessary animal and mental magnetism to make all things pleasant, and whose pew rents should produce a large financial exhibit--when he shall have even succeeded in all that, as a lyceum manager he is splendid, but as a minister of Jesus he is despicable. The obverse fault is the use of ones position as a spiritual teacher to gain worldly ends, whether personal or partisan. A fair use of secular instrumentalities for the accumulation of money or fame perhaps no reasonable mind would censure. But when a man who professes to have devoted himself to the spiritual improvement of mankind clearly employs his place to enrich himself, he is despicable.

IV. Again: a minister may make himself disreputable by neglecting to prepare himself for the proper discharge of the functions of his office. He has to deal with the most complex and profound questions of life and destiny; and he has to conduct these discussions not so as to merely entertain or even satisfy the intellects of his hearers. He is an utter failure if he do not make all those discussions profitable to their souls. A lawyer is a failure if he never carries a case, however much he may entertain the court and the jury. The world makes rapid progress in all science. No chemist expects a minister to be up in chemistry as he is; no political economist expects him to be posted on all the minutiae which go to solve the great problems of civil and social advancement. But they do expect him to know something beyond a few dry theological propositions and a few dry jokes. They do expect him to be a worker. They work.

V. Again: there is much to be learned from what Paul teaches Timothy in connection with the precept, Let no man despise thy youth, when he adds, be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. What will save a minister from loss of respect in his youth will keep him in honour through all his ministry.

1. If other men spoil their reputation by loose tongues and careless and corrupt speech, how very careful of his speech must be a minister of the gospel, who is supposed to be always holding close to his own heart and conscience and to his fellow men the realities of a world which fleshly eyes do not behold. Nor do sensible men like canting parsons. Words are things. To him who uses them they may be empty things, and he is despicable who employs the divine gift of speech to scatter emptiness over the world.

2. Then the apostle holds that a ministers intercourse with society may make him despicable. A grasping, stingy, mean minister is contemptible. And so is a minister who allows others to cheat him just because he is a parson. He ought to know his rights and dare maintain them. He who is not aiming to be a gentleman is not fit to be a minister.

3. The apostle instances charity also. He who preaches the gospel of love cannot be respected if men perceive that he is not animated by a real and deep love for God, and an earnest brotherly affection for all the race for which Christ died. And this temper must pervade his intercourse with society.

4. The apostle next instances spiritual mindedness; which does not mean a neglect of the things which are seen and a contempt for them, a voluntary humiliation and castigation of ones self.

5. The apostle enjoins fidelity, entire faithfulness to every trust, faithfulness toward God and man, faithfulness in allowing no evil to spread in the Church because it is the besetment of his special friends. He must deal honestly in the preaching of the Word and in the administration of the discipline of his Church. He must not be drawn from the discharge of any duty by fear, favour, affection, reward, or the hope of reward.

6. The last thing mentioned by the apostle is purity; and no one can confine this to mere chastity, a perfectly apparent indispensable to the ministerial position; it must cover his whole life. (C. F. Deems, D. D.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Tit 2:15. These things — Namely, concerning the universality of divine grace, and the excellent purposes for which it is given, the coming of Christ to judgment, the end for which he died during his first appearing on earth, and concerning the character of his people as zealous of good works; speak and exhort — Show them their duty, and exhort them to comply with it. And rebuke — All opposers, or confute (as ελεγχε also means) such as teach otherwise; with all the authority due to truth, and as one that knows he has a divine commission to support him. Let no man despise thee — That is, let none have just cause to despise thee: yet they surely will. Men who know not God, will despise a true minister of his word.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Tit 2:15. Μηδεὶς, let no one) 1Ti 4:12, note.—περιφρονείτω, despise) The minister of the Divine word, defenceless, unwarlike, is certainly despised by those who do not submit themselves to the word of God, but think that it is only political defences that are of any avail. But perverse hearers much more despise him who teaches somewhat slowly: they ought to be made to feel ἐπιταγὴν, i.e. what is inculcated, as coming from authority; not to draw it to themselves [to wrest the authority from the minister and draw it to themselves].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Tit 2:15 . See on 1Ti 4:12 .

ταῦτα is best connected with λάλει only, and referred to the positive instructions of chap. 2, “the things which befit the sound doctrine”; while παρακάλει and ἔλεγχε represent the two main functions of the pastor. See Tit 1:9 .

ἐπιταγῆς : authority, imperio ; πάσης ἐπιτ .: in the most authoritative manner possible ; not to be connected with ἔλεγχε only.

μηδείς σου περιφρονείτω : another way of saying μετὰ πάσης ἐπιταγῆς . Do not permit thine authority to be despised, Be consistent . See 1Ti 4:12 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

15. λάλει (=1), παρακάλει (=6, 1:9), ἔλεγχε (1:9, 13). μετὰ πάσης ἐπιταγῆς] cf. ἀποτόμως, 1:13, which suggests that the words only belong to ἔλεγχε. Cf. Tert. Apol. 39 (of Christian assemblies), “ibidem etiam exhortationes, castigationes, et censura divina.”

περιφρονείτω] perhaps not quite so strong as καταφρονείτω, 1Ti 4:12, “ignore,” but Chrys. and Thdt. both treat the two as synonymous. Calvin assumes that the Epistle would be read in public, so that this command is virtually addressed to the church rather than to Titus. It probably implies advice both to Titus and to his hearers.

Ἐγκρατής, Σώφρων and their Cognates

Σώφρων and its cognates are specially characteristic of the Past. Epp., not occurring at all in the earlier letters: ἐγκρατής and its cognates are comparatively rare in each set, once in Past. Epp. ἐγκρατής, Tit 1:8; thrice in the earlier letters ἐγκράτεια, Gal 5:23; ἐγκρατεύεσθαι, 1Co 7:9, 1Co 9:25. In Tit 1:8 both are stated as qualifications for the ἐπίσκοπος, as though a distinction was consciously drawn between them. This would probably be the same as that drawn in Aristotle: ἐγκράτεια is control of the bodily passions with deliberate effort, a self-mastery which keeps the self well in hand (cf. Gen 43:30 ἐνεκρατεύσατο of Joseph at the sight of Benjamin, 1Sa 13:12), the main stress is on the will; it is applied most frequently to sexual and all bodily passions (1Co 7:9, 1Co 9:25), but also with the widest possible reference (Gal 5:23, Gal 5:2 P 1:6).

σωφροσύνη is a free and willing control which no longer requires effort; the main stress is on the judgment which recognizes the true relation between body and spirit, a rational self-control, a sound mind which always “keeps its head.” So in Plato’s application of it to the state it is the recognition of the true relation of each part to the other, and, while common to all classes, it is most important and effective in the ruler. But in popular usage it tended to be regarded as the peculiar virtue of women, in the sense both of sexual self-control and of practical wisdom, and of the young. Cf. Xenophon, Œconom. vii. 14 (quoted supra 2:4); Arist. Rhet. 1361a, θηλειῶν ἀρετὴ . . . ψυχῆς σωφροσύνη καὶ φιλεργία ἄνευ ἀνελευθερίας.

Professor Gilbert Murray would add a new thought to σωφροσύνη, which would make the distinction stronger; he sees in it a saving power which would give it an altruistic effect, while ἐγκράτεια would be only self-regarding. “It is something like Temperance, Gentleness, Mercy; sometimes Innocence, never merely Caution; a tempering of dominant emotions by gentler thought. But its derivation is interesting. The adjective σώφρων or σαόφρων is the correlative of ὀλοόφρων. Ὀλοόφρων means ‘with destructive thoughts’; σώφρων means ‘with saving thoughts.’ Plutarch, when the force of the word was dead, actually used this paraphrase to express this same idea (νοῦν σωτήρια φρονοῦντα, De Tranquillitate, 470 D). There is a way of thinking which destroys and a way which saves. The man or woman who is σώφρων walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all has that in his mind which saves. Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to be” (The Rise of the Greek Epic, p. 27). This is excellent as a description of its usage; but I doubt whether it springs from the derivation, which implies a “sound” rather than a “saving” mind, and Plutarch’s words are not applied to the σώφρων but to ὁ νοῦν ἔχων.

It is, however, very doubtful whether a distinction between the two words is to be pressed always in Hellenistic Greek. A comparison of Act 24:25 διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας with 26:25 ἀληθείας καὶ σωφροσύνης ῥήματα ἀποφθέγγομαι, both said of Paul in similar conditions, makes it improbable; and in Clement of Alexandria ἐγκράτεια becomes more positive: “it now forms the basis of reasonable self-limitation in regard to all the passions and desires. The cause of this improved conception of ἐγκράτεια is probably due in part to the less hostile attitude taken by Christianity towards the body and the emotional nature than that which prevailed before” (T. B. Strong, Bampton Lectures, p. 170). Cf. also Hermas, Vis. 3. viii., where it is one of the seven women round the tower, ἡ περιεζωσμένη καὶ ἀνδριζομένη Ἐγκράτεια καλεῖται· αὕτη θυγάτηρ ἐστὶν τῆς πίστεως· ὃς ἂν οὖν ἀκολουθήσῃ αὐτῇ, μακάριος γίνεται ἐν τῇ ζωῇ αὐτοῦ, ὅτι πάντων τῶν πονηρῶν ἔργων ἀφέξεται.

In the Past. Epp. ἐγκρατής is applied only to the ἐπίσκοπος: σώφρων to every class—to those in authority, I 3:2, Tit 1:8 (the ἐπίσκοπος), II 1:7 (St. Paul and Timothy and all teachers): to old men, Tit 2:2; to women, I 2:9; to the elder women, Tit 2:4; to young women, Tit 2:5; to young men, Tit 2:6—generally in the widest sense of self-control, once with special reference to self-control in married life, I 2:15. It is one of the essential characteristics of the Christian life, one of the purposes of the Incarnation, Tit 2:12.

Both words and their cognates are rare in the O.T., but they come, often with conscious reference to the Platonic cardinal virtues, in the Apocrypha; cf. the section headed ἐγκράτεια ψυχῆς, Ecclus 18:30ff.; for σωφροσύνη, Wisd 8:7, 9:11 σωφρόνως, 2 Mac 4:37, Mal 4:4 Mal 1:3, Mal 1:6, 18, 30, 31, Mal 1:5:23: σώφρων, 4 Mac 1:35, Mal 2:2, Mal 2:16 ὁ σώφρων νοῦς, 2:18, 23, 3:17, 19, 7:23, 15:10.

For fuller illustrations, cf. Trench, Syn. §§ xx. and xxi.; Burton, I.C.C., Gal. p. 318; F. M. Cornford in Classical Quarterly, Oct. 1912, pp. 249 ff.; R. Hackforth in Classical Quarterly, Oct. 1913, pp. 265 ff.

Fuld. Codex Fuldensis.

T. und Texte und Untersuchungen zur Geschichte der Altchristlichen Literatur, von Gebhart und Harnack, Leipzig, 1882-1895.

Pap. Oxyr. The Oxyrhynchus Papyri, ed. Grenfell and Hunt, vols. i.-xv., London, 1898-

W.-H The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881.

Tynd. Tyndale’s New Testament, 1534.

Brightman, Liturgies Eastern and Western, Oxford, 1896.

Trench, Synonyms of the New Testament, by Archbishop Trench, 8th edition, 1876.

I.C.C. International Critical Commentary.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

With all authority possible.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The apostle closes the chapter (as he began it) with a summary direction to Titus upon the whole, in which we have the matter and manner of ministers' teaching, and a special instruction to Titus in reference to himself.

I. The matter of ministers' teaching: These thing, namely, those before mentioned: not Jewish fables and traditions, but the truths and duties of the gospel, of avoiding sin, and living soberly, righteously, and godly, in this present world. Observe, Ministers in their preaching must keep close to the word of God. If any man speak, let him speak as the oracles of God, Pe1 4:11, and not the figments and inventions of his own brain.

II. The manner; by doctrine, and exhortation, and reproof with all authority. Ti2 3:16, All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness; that is, to teach sound doctrine, to convince of sin and refute error, to reform the life, and to carry forward in what is just and good; that the man of God (the Christian or minister) may be perfect, thoroughly furnished to all good works that are to be practised by himself or to be taught to others. Here is what will furnish for all parts of his duty, and the right discharge of them. "These things speak, or teach; shun not to declare the whole counsel of God." The great and necessary truths and duties of the gospel, especially, these speak and exhort, parakalei, press with much earnestness. Ministers must not be cold and lifeless in delivering heavenly doctrine and precepts, as if they were indifferent things or of little concern; but they must urge them with earnestness suitable to their nature and importance; they must call upon persons to mind and heed, and not be hearers only, deceiving themselves; but doers of the word, that they may be blessed therein. And rebuke; convince and reprove such as contradict or gainsay, or neglect and do not receive the truth as they should, or retain it in unrighteousness - those who hear it not with such a believing and obedient mind and heart as they ought, but, instead of this (it may be) live in contrary practices, showing themselves stubborn and disobedient, and to every good work reprobate. Rebuke with all authority, as coming in the name of God, and armed with his threatenings and discipline, whoever make light of which will do it at their peril. Ministers are reprovers in the gate.

III. Here is a special instruction to Titus in reference to himself: "Let no man despise thee; that is, give no occasion to do so, nor suffer it without reproof, considering that he who despiseth despiseth not man, but God." Or thus, "Speak and exhort these things, press them upon all, as they may respectively be concerned; with boldness and faithfulness reprove sin, and carefully look to thyself and thy own conduct, and then none will despise thee." The most effectual way for ministers to secure themselves from contempt is to keep close to the doctrine of Christ, and imitate his example - to preach and live well, and do their duty with prudence and courage; this will best preserve both their reputation and their comfort.

Perhaps too an admonition might be here intended to the people - that Titus, though young, and but a substitute of the apostle, yet should not be condemned by them, but considered and respected as a faithful minister of Christ, and encouraged and supported in his work and office. "Know those that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake, Th1 5:12, Th1 5:13. Mind their teaching, respect their persons, support them in their function, and, what in you lies, further their endeavours for the honour of God and the salvation of souls."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

with all authority--Translate, "authoritativeness" (compare "sharply," Tit 1:13).

Let no man despise thee--Speak with such vigor as to command respect (Ti1 4:12). Warn them with such authority that no one may think himself above (so the Greek literally) the need of admonition [TITTMANN, Greek Synonyms of the New Testament].

Next: Titus Chapter 3

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. These things speak] That is, teach; for λαλει, speak, has the same meaning here as διδασκε, teach, which, as being synonymous, is actually the reading of the Codex Alexandrinus.

And exhort] παρακαλει. Repeat them again and again, and urge them on their attention and consciences.

And rebuke] ελεγχε. Demonstrate the importance, utility, and necessity of them; and show them that God requires their obedience.

With all authority.] μετα πασης επιταγης. With all that authority with which thy office invests thee, and which thou hast received from God.

Let no man despise thee.] That is: Act so that no person shall have any cause to despise thee, either for thy work, or the manner and spirit is which thou dost perform it.

1. FEW portions of the New Testament excel this chapter. It may well form the creed, system of ethics, and text book of every Christian preacher. Does any man inquire what is the duty of a Gospel minister! Send him to the second chapter of the Epistle to Titus for a complete answer. There he will find what he is to believe, what he is to practise, and what he is to preach. Even his congregation is parcelled out to him. The old and the young of both sexes, and those who are in their employment, are considered to be the objects of his ministry; and a plan of teaching, in reference to those different descriptions of society, is laid down before him. He finds here the doctrine which he is to preach to them, the duties which he is required to inculcate, the motives by which his exhortations are to be strengthened, and the end which both he and his people should have invariably in view.

2. The Godhead of Jesus Christ is here laid down in a most solemn and explicit manner: He is the great God our Saviour,ὁ μεγας Θεος και Σωτηρ· human language can go no higher, and the expressions are such, and are so placed, that it is impossible either to misunderstand or to misapply them. HE who is the great God, higher than the highest, is our Saviour; he who is our Saviour is the great God; but Jesus Christ is our Saviour, and Jesus Christ is here stated to be the great God.

3. The extent of human redemption is here also pointed out. The saving grace of this great God hath shone out upon every man; none has been passed by, none left uninfluenced, none without the first offer of life eternal, and a sufficiency of grace to qualify him for the state.

4. The operation of Divine grace in preparing the soul for glory is next referred to. It cleanses us from all unrighteousness, it purifies us unto God, and makes us fervent and abundant in good works. This system is worthy of God, and is properly suited to the state and necessities of man. These are truths which must be preached, which are not preached enough, and which cannot be preached too often. Awake, pastors! and do not the work of the Lord carelessly. Awake, people! and believe to the saving of your souls. How shall he who is styled a minister of the Gospel, and who neither knows, feels, nor heartily inculcates these things, give an account in the great day, of himself, his calling, and his flock, to God? And when this Gospel is preached faithfully and zealously, how shall the people escape who neglect so great a salvation? Neglect, in such a case, is the highest contempt which man can offer to his Maker. Surely such conduct must expect judgment without mixture of mercy. Reader, lay this to heart.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15 Speak these things, and exhort, and reprove This conclusion is of the same meaning as if he enjoined Titus to dwell continually on that doctrine of edification, and never to grow weary, because it cannot be too much inculcated. He likewise bids him add the spurs of “exhortations and reproofs;” for men are not sufficiently admonished as to their duty, if they be not also vehemently urged to the performance of it. He who understands those things which the Apostle has formerly stated, and who has them always in his mouth, will have ground not only for teaching, but likewise for correcting.

With all authority I do not agree with Erasmus, who translates ἐπιταγή “diligence in commanding.” There is greater probability in the opinion of Chrysostom who interprets it to mean severity against more atrocious sins; through I do not think that even he has hit the Apostle’s meaning; which is, that Titus should claim authority and respect for himself in teaching these things. For men given to curious inquiries, and eager about trifles, dislike the commandments to lead a pious and holy life as being too common and vulgar. In order that Titus may meet this disdain, he is enjoined to add the weight of his authority to his doctrine. It is with the same view (in my opinion) that he immediately adds, —

Let no man despise thee Others think that Titus is instructed to gain the ear of men, and their respect for him, by the integrity of his life; and it is indeed true that holy and blameless conduct imparts authority to instruction. But Paul had another object in view; for here he addresses the people rather than Titus. Because many had ears so delicate, that they despised the simplicity of the gospel; because they had such an itch for novelty, that hardly any space was left for edification; he beats down the haughtiness of such men, and strictly charges them to desist from despising, in any way, sound and useful doctrine. This confirms the remark which I made at the outset, that this Epistle was written to the inhabitants of Crete rather than to any single individual.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) These things speak, and exhort, and rebuke with all authority.—These words are the conclusion of this part of the Letter of St. Paul to Titus. A new division of the Epistle begins immediately after this verse with the third chapter. He is to speak the words—many of them sharp and bitter—told him by St. Paul; he is to remember now to exhort, now to rebuke, and all this “with authority,” as chief pastor of the flock of Crete formally commissioned and appointed.

Let no man despise thee.—“Speak,” wrote the brave-hearted old man Paul, “speak with decision, and rebuke and punish if need be with vigour, remembering the dark character of the people with whom you have to do.” And perhaps in the background of this stirring admonition of the aged master to his disciple, placed in so difficult and responsible a position, there is the anxious warning again: Yes, but show all diligence too in your own words and doings, so that every word of thine may have its full weight, that none may despise thee on account of thine own life.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. These things speak, and exhort, and rebuke] The three verbs rise as a climax, describing the degrees of earnestness and intensity to be put forth according to the occasion; ‘these things,’ all from Tit_2:1.

with all authority] The word looks back to the ‘authority’ of St Paul’s own commission Tit_1:3, and implies its delegated fulness. So 1Ti_1:1, where see note.

Let no man despise thee] ‘Do not thyself disesteem and cheapen thy authority.’ This is the exact force of the Greek verb used for ‘despise.’ Cf. ‘it is naught, it is naught, saith the buyer,’ Pro_20:14. ‘Believe,’ as we might say now, ‘in the grace of holy orders.’ ‘Believe there is something in the faithful pastors, the faithful priest’s, visit to the sick or whole, different from and beyond the faithful layman’s. Foster this belief for your people’s sake. Their faith in this matter will have much to do with their healing.’ Cf. Bridges, Christian Ministry, c. x, ‘Expect great things—attempt great things. This expectation is the life of faith—the vitality of the Ministry—that which honours God, and is honoured by God.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

Ver. 15. Let no man despise thee] περιφρονειτα Nemo te plus sapere ausit. Or have occasion to think himself wiser than thee. He saith not, a 1Ti 4:12; "Let no man despise thy youth," for Titus was (likely) elder than Timothy. Mr Calvin thinketh that these words are spoken to the people; they are, for the most part, of delicate ears, and cannot abide plain words of mortification.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

These things speak and exhort - Notes, 1Ti 6:2.

And rebuke with all authority - 1Ti 5:1, note, 20, note; 2Ti 4:2 note. The word “authority” here means command - ἐπιταγὴ epitagē; 1Co 7:6, 1Co 7:25; 2Co 8:8; 1Ti 1:1; Tit 1:3. The sense here is, he was to do it decidedly, without ambiguity, without compromise, and without keeping anything back. He was to state these things not as being advice or counsel, but as the requirement of God.

Let no man despise thee - That is, conduct yourself, as you may easily do, so as to command universal respect as a minister of God; see the notes at 1Ti 4:12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

These things speak, and exhort; whatsoever I have in this Episple said unto thee, I have therefore spoke, that thou mightest speak to the same sense to others, and persuade them to the practice of them.

And rebuke with all authority; when thou hast occasion to reprove any for their errors, do not do it imperiously, but with meekness; nor yet slightly and cursorily, but showing all gravity and authority.

Let no man despise thee; and do not so demean thyself, as to give any persons occasion to despise thee.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. These things speak—Solemn repetition from the speak thou of Tit_2:1.

These things—The precepts of Tit_2:1-10, and the doctrines of Tit_2:11-15.

Exhort—That is, incite, encourage, the docile to good conduct based on right doctrine.

Rebuke—Refute, expose, detect, all wickedness of life and error in principle.

With all authority—Derived from thy high office, from the great truths to be maintained, and from the purity, firmness, and dignity of thy own character and manner.

Let… despise—Be such as no man can despise. Both in Timothy and Titus, St. Paul found qualities and powers capable of compelling men to respect their teachings and themselves, and would call those powers into action. The minister who cannot command for his cause and his character the respect of the community in which he lives, has probably mistaken his calling. Here closes, we think, the contrast in portraiture between the errorists of Tit_1:10-16; Tit_1:5-9, and Tit_2:1-15.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Reprove fur rebuke, A.V Authority (epitaghv); see 1Ti_1:1 and above, Tit_1:3, "authoritative commandment." Let no man despise thee (perifroneisw); here only in the New Testament; used in a different sense by the LXX in RAPC Wis 1:1, but in the same sense as here in RAPC 4Ma 6:9, and also in classical Greek. In 1Ti_4:12 and 1Ti_6:2 St. Paul uses the more common word, katafronew . The apostle thus winds up the preceding portion of his Epistle.

Pastoral work and authority.

"These things speak, and exhort, and rebuke with all authority." The business of the minister is concerning all the things commanded in this chapter both as to doctrine and duty.

I THESE DOCTRINES AND DUTIES WERE TO BE "SPOKEN OF," SO AS TO BE BROUGHT TO BEAR WITH POWER ON THE HEARTS AND MINDS OF THE PEOPLE.

II THEY WERE TO BE MADE MATTERS OF OBLIGATION IN THE CONSCIENCE; for Titus was to practice exhortation.

III REBUKE WAS TO BE APPLIED WITH ALL AUTHORITY WHERE EXHORTATION FAILED OF ITS EFFECT.

IV TITUS WAS TO LIVE SO CIRCUMSPECTLY THAT THE CRETANS COULD NOT DESPISE HIM. "Let no man despise thee." Contempt would be the natural effect of observed inconsistency in the life of the young evangelist. T.C.

Cultivation of respect.

"Let no man despise thee." For through the personal influence even the first apostles and teachers had to win their way.

I RELIGIOUS TEACHERS NEED ESPECIALLY TO REMEMBER THAT EVEN WORLDLY MEN DESPISE HYPOCRITES. If men recommend a medicine they do not take, or exhort to obedience of a law which they do not themselves obey, or seek to inspire admiration for a virtue which they only wear as a cloak, or affect a love to the Savior which ends in no self-denial or sacrifice, they are hypocrites, and men despise them.

II RELIGIOUS TEACHERS NEED ESPECIALLY TO REMEMBER THAT MEN WHO ARE DESPISED HAVE NO REAL POWER. That is, of course, rightly despised; for they may be wrongly despised, it is written of our Lord, "He was despised and rejected of men." So that we must keep in remembrance the fact that what St. Paul means is "deservedly despised." No rhetoric, no argument, no brilliancy of thought, no ability of application or illustration can make any minister of Christ really useful and effective if his character and reputation are justly despised. As "Ossili" says, "character is higher than intellect. W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let no man despise thee - That is, let none have any just cause to despise thee. Yet they surely will. Men who know not God will despise a true minister of his word.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 15. These things speak, and exhort, and reprove with all authority. A short retrospective utterance, for the purpose of impressing upon the mind of Titus the importance of the things which had just been declared respecting the salvation of God in Christ, and of his bringing them to bear in every possible way upon the understandings and hearts of the people. They were, therefore, first to be spoken, or taught in plain and intelligible language; then they were to be made the subject of exhortation, that is, pressed as matters of obligation upon the conscience; and finally, when these failed to secure the requisite attention and compliance, reproof was to be added—and this with all authority, μετὰ πάσης ἐπιταγῆς—with every sort of imperative earnestness, as of one speaking under authority, having a right to enjoin as well as to teach and exhort. The word ἐπιταγὴ is used only by Paul, and always in much the same sense—an authoritative order or command (Rom 16:26; 1Co 7:6; 1Ti 1:1; Tit 1:3). Let no man despise thee; that is, maintain your place as a delegated ambassador and servant of Christ, and act in such a manner that others shall see your determination to secure what in this respect is due to your office. Admonitions of this kind, given more than once to Timothy (comp. 1Ti 4:11-12, 1Ti 5:21, 1Ti 6:13-14, 2Ti 4:1-2), seem to imply that his weak point lay here, and that he required to be stimulated to the display of firmness and resolution in standing to the rights and duties of his office.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

As if he had said, Let these necessary practical truths be the subject-matter of thy preaching, and according to the authority of thy office rebuke gainsayers, and let thy doctrine and behaviour in wisdom and gravity be such, as may keep and preserve thee from all contempt. The ministers of Christ are to take special care that they neither expose their persons nor their office, by any indecencies, to contempt: Let no man despise thee.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. Let no man despise thee. Command respect.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

give correction with all authority

This statement can be made explicit. AT: "Correct with all authority those people who do not do these things" (See: Assumed Knowledge and Implicit Information)

Let no one

"Do not allow anyone to"

disregard you

This statement can be made explicit. AT: "refuse to listen to your words" or "refuse to respect you" (See: Assumed Knowledge and Implicit Information)

translationWords

authority

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. TITUS TO SPEAK WITH AUTHORITY

15. ταῦτα λάλει, these things, sc. what has gone before, speak; cp. 1Ti 6:2.

καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς, and exhort and reprove with all authority. The duties both of παράκλησις, exhortation (1Ti 4:13), and of ἐλεγμός (2Ti 3:16) are frequently commended to Timothy and Titus in the Pastorals (see on 2Ti 4:2). They are to be carried out μετὰ πάσης ἐπιταγῆς with all authority. “I verily believe,” says Bp Beveridge, “that the non-observance of this hath been, and still is, the principal reason why people receive so little benefit by hearing of sermons as they usually do. For they look upon sermons only as popular discourses, rehearsed by one of their fellow-creatures, which they may censure, approve, or reject, as themselves seem good.” It is not presumptuous, it is a plain duty, for the minister of the Gospel to speak μετὰ πάσης ἐπιταγῆς. For the word ἐπιταγή see on 1Ti 1:1, and cp. 2Co 8:8.

μηδείς σον περιφρονείτω, Let no man despise thee. This is in close connexion with the previous injunction to exhort and rebuke with all authority; the corresponding direction to Timothy (1Ti 4:12) springs out of a different context, and is suggested by the thought of Timothy’s ‘youth.’ see on 1Ti 5:1 and Tit 2:6.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] gathers up all since ver. 1, where the general command last appeared, and enforces it on Titus. In ch. 3:1, the train of thought is again resumed. These things (the foregoing: not, the following) speak and exhort (in the case of those who believe and need stirring up) and rebuke (in the case of those who are rebellious) with all imperativeness (μετὰ αὐθεντίας καὶ μετὰ ἐξουσίας πολλῆς, Chrys.—τουτέστι, μετὰ ἀποτομίας, Thl.). Let no man despise thee (addressed to Titus, not to the people, as Calv. (‘populum ipsum magis quam Titum hic compellat’): ‘so conduct thyself in thine exhortations, with such gravity, and such consistency, and such impartiality, that every word of thine may carry weight, and none may be able to cast slight on thee for flaws in any of these points’).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.