The Grace-Character of Those Who Follow Jesus
The Behavior Grace Creates by Faith (1-10)
Because faith always creates Jesus-like behavior, Paul took a moment to list out for Titus what kind of behavior grace produced in the life of a follower. Titus was to make sure his teaching was the same sound teaching he had himself received (1). He was to make certain his teaching created the kind of behavior faith in Christ always produces.
Paul listed out faith-behavior traits:
Older men should be focused, controlled, and faithful (2).
Older women should be honorable and were to teach younger women (3-4a).
Younger women were to love their families and to be diligent and steadfast (4b-5).
Younger men were to exhibit control (6).
Public leaders were to be above reproach and consistent with truth (7-8).
Slaves were to honor their masters (9-10).
All these traits were directed toward consistency between faith in the promises of Jesus and the actions faith produced, so God's word would not come under criticism nor the lives of followers under shame.
The Grace That Creates Faith-Behavior (11-15)
Paul knew grace was not accidental nor the result of some good effort of a human heart. Godly actions are the result of grace, and grace is released in our lives every time we express faith in Jesus and His promises.
Paul’s message is clear: grace saves, for it has materially appeared or is made tangible in our lives through Christ (11). It is grace that makes a habit in our lives of renouncing lust as a driving force, replacing it with an ability to delight in delaying gratification, eyes fixed on Jesus (upright), living and acting as Jesus would act (godly) in this present world (12).
Oddly, grace that is tangible now causes us to anticipate and live for the appearance of Jesus in the future (13). Jesus, the giver of grace, delivered us personally from being ungovernable by enabling our love to be pure and our hearts to be devoted to good works (14).
Paul concluded this chapter by reminding Titus that it was his job not to allow himself to be ignored but to exhort and rebuke followers with all authority to let grace, not lust, craft their character and behavior (15).
Perceivable Proverbs (10:1-15:33)
Solomon continues to place his proverbs in bookends so the subject matter may be considered in the light of the introduction and conclusion.
In verse 1, an abominable or disgraceful false weight is compared, in verse 20, to an abominable or disgraceful, crooked heart. The subjects between these two bookends are weighed in the light of keeping one's heart honest before God.
In verse 2, pride is disgraceful and humility delights; in verse 3, crookedness is disgraceful and integrity delights; and in verse 4, trust in riches is disgraceful while righteousness delights. So goes the following verses as Solomon contrasts what is an abomination to God with what delights Him.
In verses 5 through 8, the fate of what is disgraceful is contrasted with the fate of what is delighted in.
In verses 9 and 12, we see the disgraceful practice of slandering one's neighbor and the delightful practice of care in what one says.
In verses 10 and 11, we find what delights the city and what disgraces it.
In verse 13, we discover the disgraceful practice of slander; in verse 14, we find the graceful practice of counselors; and in verse 15, we find the disgrace in co-signing a loan. All three verses express issues that bring disgrace into our lives: slander, decisions made without advice, and co-signing for a debt.
In verses 15 and 16, a delightful, gracious woman and a kind man are contrasted with the disgrace of violence and cruelty.
In verses 18, 19, and 20, the proverbs end with the disgrace of being deceptive with billing, pursuing evil ends, and being of crooked heart, contrasted with the delight of righteousness and the blameless way.
The next bookends we find in verse 21 contrast the evil, who will not go unpunished, and the righteous, who will be delivered, with verse 31 where the righteous will not only be delivered but also repaid, and the wicked sinner will be much more repaid.
The first verse in this section, verse 22, appears to stand alone as a humorous axiom about beauty when put on something ugly, so it appears completely out of place.
Next, verses 23 and 27 appear to parallel as they discuss the conclusion of desire and searching. Verses 24 through 26 center on a similar theme of generosity, hoarding, and basic selfishness. All of this is being considered in the light of consequence.
Verses 28 through 30 deal with the catastrophic repayment on the home of one who does not capture his soul and the soul of his family but instead troubles them with building a life on poor decisions and principles.
While all of this may seem complicated, the goal of the poetry is to contrast what happens between two different kinds of people and actions so one can be wise.