Titus 2:15Meaning & Commentary from the Church Fathers

This means by a strong, authoritative, and very strict order, because of the weight and shamefulness of these sins.

"Let no one despise you." That is, let no one treat you disdainfully as a young man, or as utterly guileless and weak, incapable of punishing those who sin.

He said exactly the same thing to Timothy in his first epistle: "Let no one despise your youth" (1 Tim 4:12).

"The disorderly and sinners will think and say: why pay attention to him? He will say nothing! Even if you yourself are upright in life, if you neglect those entrusted to you, all will despise you and count you for nothing" (Bishop Theophan).

Thus, hearing the unfolding of these deepest mysteries, all may be filled with reverence before them and with respect for the one who teaches them.

"Christ Jesus, our great God and Savior, having redeemed us by His blood, made us for Himself a special Christian people. This people can be special only when it is zealous for good works.

In urging that this be taught, the Apostle used three verbs: speak, exhort, rebuke. 'Speak' seems to refer to simple teaching.

As for 'exhort,' it means the same as in the words, 'Therefore we entreat in Christ's stead' (2 Cor 5:20). The teacher humbles and abases himself as a petitioner, only to win the one he persuades.

The third, 'rebuke,' is appropriate after persuasion. Those who despise entreaty are worthy of rebuke and deserve to hear: 'You have forgotten the exhortation which speaks to you as to sons' (Heb 12:5).

Writing to Timothy, the Apostle placed rebuke before entreaty (2 Tim 4:2). Here he wants disciples first to be entreated.

Only then should they be rebuked, when entreaty remains fruitless, and rebuked with all command. This applies only to rebuke, not to the first two" (Blessed Jerome).

Hope in the coming of our great Hope, that is, Jesus Christ, must strengthen us in this pious life. It is precisely hope in the revelation of our great God and Savior Jesus Christ in all His glory.

Here the Apostle calls Jesus Christ our great God and Savior, not God the Father. This is clear because the article Τού and the pronoun ημών refer to both genitives, μεγάλου θεού and σωτήρος.

The words "Jesus Christ" form an apposition to the preceding words, which are joined by the article and the pronoun.

Besides hope in the glorious future of Christians, the thought of the past should also move them to holiness of life. Titus must remind the faithful that Christ gave Himself over to death for this very purpose.

He did so to free us from sins and make us pure and holy. Therefore we must not allow the great sacrifice of Christ to prove fruitless for us.

Every good deed has such aspects, but they are not clear to everyone. They must be shown, and by them the person must be exhorted to do the deed.

For the one for whom even this is not enough, there remains only action by the force of reproof, shame, rebuke, and authority. Such a one, he says, “rebuke with all command.”

“First speak and exhort, that is, teach with a gentler word. Then rebuke, and not simply, but with all command, that is, insistently and authoritatively,” says blessed Theophylact.

“He used three verbs: speak, exhort, rebuke. ‘Speak’ seems to refer to simple teaching. As for ‘exhort,’ it means the same as in the words: ‘We exhort on behalf of Christ,’ 2 Cor 5:20. There the teacher humbles and lowers himself as though he were a petitioner, so as only to gain the one whom he persuades. The third, ‘rebuke,’ is appropriate after persuasion. Those who despise exhortation are worthy of rebuke and deserve to hear: ‘You have forgotten the exhortation which speaks to you as to sons,’ cf. Heb 12:5. Writing to Timothy, the Apostle placed rebuke before exhortation: ‘rebuke, exhort,’ cf. 2 Tim 4:2. Here he desires that the disciples first be exhorted, and then rebuked only when exhortation remains fruitless. They are to be rebuked with all command. This ‘with all command’ refers only to rebuke, not to the first two, that is, teach and exhort. For one cannot say, exhort with all command, or speak with all command, but only, rebuke with all command,” says blessed Jerome.

Saint Chrysostom explains the difference in the forms of instructive speech by the difference in the subjects. “There are sins from which one must turn men away by commands. In persuading them to despise wealth, to be obedient, and the like, one must exhort. But one must correct an adulterer, fornicator, and greedy man with command. The sorcerer, magician, and people of that kind must be rebuked not simply with command, but with all command. Do you see with what force and what great authority he commands Titus to act?”

Here one may see a prescription for the pastor: do not sleep, but act. Use every measure to compel your flock to live as they ought.

“Let no one despise you.” If you do not teach, exhort, and rebuke with authority, then the disorderly will finally do every unseemly thing before your eyes. They will think and say: why pay attention to him? He will say nothing.

Even if you yourself are upright in life, yet if you neglect your flock, all will begin to despise you and count you as nothing. He is not suggesting that Titus avoid giving occasion for contempt by his own life. Rather, he must not, by negligence toward his pastoral duty, give his flock freedom to regard him as nothing.

For this reason the verb used is μηδεις σου περιφρονειτω. Let no one despise you, not for what is in you or in your character, but for what is around you and upon you. That is, for your negligence in teaching, exhorting, and rebuking your flock.