Bible Commentaries
Titus 2

Verses 1-2

You, however, must teach what is appropriate to sound doctrine. Titus 2:1

Here Titus is challenged to be a true teacher in the face of all the false teachers that were on the Isle of Crete. Once more, Titus is challenged to teach "sound doctrine." The word is hygiainouses, from the verb hygiaino. This word means "to be healthy."^(F1) We have already encountered this concept in 1:9 & 13. Also, we have previously dealt with it in 1 Timothy 1:10; 6:3 and 2 Timothy 1:13 & 4:3. As we can see, "healthy doctrine" is a pretty standard teaching in the Pastorals. It is also a pretty important teaching.

Healthy teaching is contrasted to "sick teaching" presented by the false teachers. Their theology was maimed and diseased. It had bits and pieces missing. So it was not sound or healthy.^(F2) The famous English pastor F. B. Meyer says here, "The supreme test of all Christian teaching and Christian work depends on whether they produce healthy characters, which are not contaminated by the noisome and germ-laden atmosphere around."^(F3)

"Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance" (2:2). First of all Paul wishes to instruct the older men that they will be sound in the faith. They should rightfully be the examples for everyone else.

Paul's use of "older men" here can be a bit confusing since he uses the same Greek word (presbutas) that he earlier used for "elders" (Titus 1:5 and 1 Timothy 5:1,17). The context here, and following, requires a different translation. He is most likely referring to seniors, to men over the age of 60.^(F4) He is not speaking of elders or other church leaders.

The aged men should be examples to the younger. Old men have "been there and done that," so to speak. They should have learned through the "school of hard knocks" that the devil's clever ideas do not work. As the British commentator Peter Pett says, "They should have learned that the pleasures of self-indulgence cost far more than they are worth… a man recognizes, the closer that he gets to eternity, the more he must live in the lightof it."^(F5)

Unfortunately, it does not always work that way. We have come to a time when grey hair does not necessarily speak of wisdom. Old age sometimes hardens people, makes them irritable and set in their ways, even in their evil ways. Long ago Seneca said, "A young man addicted to a life of luxury transgresses; an old man thus addicted runs mad."^(F6) I well remember as a youth hearing some of our small town's elders say some dangerous and provocative things. They were all sitting on a bench loafing in front of one of the merchandise stores as some girls passed by. The elders of our town then began to chide all of us boys urging us to hurry and commit fornication with the girls. Like the saying goes, "There is no fool like an old fool."

Let us look quickly at some of the characteristics that should be displayed by elderly men. They should be temperate or sober (Gk. nephalios), abstaining from much wine. They should be worthy of respect, grave, venerable and reverent (Gk. semnos). In addition they should be self-controlled, curbing their desires and impulses (Gk. sophron). They should be men of faith. Here "faith" has an article before it and thus has the meaning "the faith." This indicates the whole body of Christian doctrine. Once more the participle "healthy" (hugiaino) is added to faith as we have seen earlier. Along with faith they must have love. With Christian love there must be endurance (Gk. hupomeno). This conveys the idea of "remaining under" all the trials and afflictions that come our way as we seek to serveGod.^(F7)

Verses 3-5

THE OLDER WOMEN

Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good." Titus 2:3

Now Paul deals with the senior women. Once more, he is not dealing with church officers but only with the elderly. His use of the word "likewise" probably indicates the closeness of comparison with what he has said about the elderly men.^(F8)

Let us look at Paul's instructions to the women. They should first of all have a reverent demeanor. The idea is a holy demeanor or bearing (Gk. hieroprepes). The older woman's bearing should be like that of a holy priest or priestess.^(F9) Perhaps the ancient church father Clement of Alexandria (c.150 – c. 215) had it right in saying, "The Christian must live as if all life was a sacred assembly."^(F10)

Women are cautioned not to be slanderers (Gk. diabolous). We have met this word before in the Pastorals and we need to remember that it is the word for devil. Those who slander others are doing the devil's own work and there is no faster way to destroy a church than this. We remember that the law commanded against this, saying, "Do not go about spreading slander among your people…" (Leviticus 19:16). Calvin once remarked about this sin adding, "Old women, by their slanderous talkativeness, as by a lighted torch, frequently set on fire many houses."^(F11) Of course, it is much better to say good things than to repeat slander. I remember hearing the story of a woman who always had something good to say regardless of the person or the situation. Someone asked her if she could say anything good about the devil. She paused and then said, "Well, he is a hard worker."

The general idea behind Paul's teaching here is that the godly woman should stay home and care for her household and children. We need to remember that in the Greek culture the respectable woman lived a totally secluded life. She was confined to her quarters and was not even able to have meals with the menfolk in the family.^(F12) We can understand how women liberated by the gospel could easily bring disgrace and become stumbling blocks for others in such a culture.

The apostle goes on to say that a noble woman should not be addicted to much wine. The Greek word for addicted is douloo and it signifies bondage or slavery to drink.^(F13) Based upon what we have already said about the culture on Crete, we can understand how wine and alcoholism could become a very big problem for both men and women. Rather than ruining her life with alcohol and being a poor example, the godly woman was to be a teacher of good things.

"Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God" (2:4-5). Since the older woman was to be a teacher of good things there was plenty of work to do and no excuse to be idle. It was, and still is today a very natural thing for older women to teach the younger women. By their teaching and holy examples they can save much trouble and heartbreak to the younger women. Guzik advises here, "If there was a young women's Bible Study group, Titus shouldn't teach it. The older women should."^(F14) The pastor should be very careful in teaching younger women. Many pastors have lost their ministry by such unnecessary exposure.

We should pause and think how much of a tragedy it is in this postmodern era that in so many churches – even mega-churches, there are so few older people around to advise and help the young. It is always great to have young people and even small children in church, but it is sad and alarming when the older Christians disappear.

We see here that the older women are to train the younger women to love their husbands. Today in our long-extended "Me Generation" we sorely need this kind of instruction. Our society has grilled into the youth that "it is all about them." However, this is not Bible and this is not reality. It is really "all about the family," or "all about the husband and the children." Young women need gentle and patient instruction in order to break free from the utter selfishness of this age and to begin living and sacrificing for others. Today the Christian divorce rate is just as high or even slightly higher than the pagan rate.^(F15) This tells us that there is something dreadfully wrong with church teaching. What a blessing the instruction of wise older women could be in this very needy hour.

Older women are to teach the young women to love their husbands and their children. Interestingly, this is something that can be taught. Just think how we are missing out on this in the postmodern church! Today, not only are husbands spurned and demeaned because of the utter mythology of feminist teaching, but children are also spurned. Today we are deluged with sad stories of how a mother drowns her children in the bathtub or how she leaves them in the car to suffocate while she goes shopping. Much of this could be avoided with the gospel and with proper teaching of it. Robertson remarks here, "This exhortation is still needed where some married women prefer poodle-dogs to children."^(F16) Plutarch once spoke of a Spartan woman, that when her neighbors were showing their jewels, she brought out her children, who were virtuous and well taught. She said to the neighbors, "These are my ornaments and jewels."^(F17)

We see that the younger women should be taught to be self-controlled and pure. The first Greek word sophronos is one we have seen on several occasions in the Pastorals. It means to act discreetly and with sound mind.^(F18) Young women are to be taught not to be busybodies but to be busy at home. Bob Utley reminds us again here, "The characterization of young women as obedient homemakers was the expected social norm of the first century Mediterranean culture (cf. 1 Timothy 2:10)."^(F19)

Young women must be taught kindness. As Proverbs 31:26 (NKJ) says, "She opens her mouth with wisdom, And on her tongue is the law of kindness." Last of all young women should be taught to be subject to their husbands. Because of several decades of feminist teaching, women have been taught to demean and even despise their husbands. Here are just a few statements from radical feminists' teachers which have brought on our present problem. These statements are taken from the author David Kupelian, in his book, The Marketing of Evil: Gloria Steinem says; "We have to abolish and reform the institution of marriage…" Vivian Gornick; "Being a housewife is an illegitimate profession…" Germaine Greer; "If women are to effect a significant amelioration in their condition it seems obvious that they must refuse to marry." Andrea Dworkin; "Like prostitution, marriage is an institution that is extremely oppressive and dangerous for women." Jill Johnson; "Until all women are lesbians, there will be no true political revolution."^(F20)

The safe, blessed and biblical place for any married woman to be is in submission to her husband. The Lutheran commentator, Paul Kretzmann, says here, "Women that have a Christian husband know that this acknowledging of the headship of the man does not interfere with their own dignity, but elevates them all the more in the eyes of God and of their own husbands."^(F21) In truth, it elevates them in the eyes of the church and the eyes of most thinking people.

Verses 6-8

THE YOUNG MEN

Similarly, encourage the young men to be self-controlled. Titus 2:6

The word "similarly" or "likewise" tells us once more that there is very little difference in the instruction given to men, women, young women and young men. Indeed, some of the very same Greek words are repeated throughout this chapter.

It should be noticed that the young men are strongly urged to gain self-control or self- mastery. Especially for young men, the period of one's youth is a time when hormones are raging. It is a difficult time of temptation and it presents great opportunity for one to make a mess of things. Young men especially need that common sense or prudence that will keep life safe.^(F22) They must hold high the Christian standard of chastity and bridle their intense lusts.

"In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us" (2:7-8). To the young men and to everyone else in church, Titus must show himself as a pattern, model, type and example (Gk. tupos) of good.

Titus was instructed to show integrity, seriousness and soundness in his teaching. The Greek word for integrity (aphthoria) has the literal meaning of "uncorruptness."^(F23) Titus is to be without any corrupting mixture in his teaching, theology or way of life. His teaching especially is to be sound, pure and full of integrity. Barclay says, "The greatest compliment that can be paid a teacher is to say of him: 'First he wrought, and then he taught.'"^(F24)

His speech is to be "healthy." Once more Paul speaks of healthy doctrine as we have seen so often in the Pastorals. Today a lot of speech and even preaching is sickening. It gives people wrong ideas about God, life and reality. We can see from the Bible that our speech can kill or make alive. In Proverbs 18:21we read, "The tongue has the power of life and death, and those who love it will eat its fruit."

The true Christian life is to be rich in good words and deeds so that it is impossible for the enemies of God to condemn. They may persecute serious Christians but they will find no reason to condemn them. On one occasion Peter and John were brought before the Sanhedrin and questioned about their beliefs and about a prominent healing of a crippled beggar. The elders wanted to punish them, "But since they could see the man who had been healed standing there with them, there was nothing they could say" (Acts 4:14).

Verses 9-10

THE SLAVES

Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, Titus 2:9

Slavery was a vast social problem in the Roman Empire. The estimates of slaves in the Empire vary wildly. Barclay puts the figure at about 60 million.^(F25) Other estimates guess the slave population of Italy alone at about 30-40 percent of the total as the New Testament period dawned.^(F26) Slaves were everywhere and there were many slaves in the new Christian church. This presented some serious problems for leadership and the proper formulation of doctrine.

Many slaves lived grueling lives and were consigned to the most difficult of manual labor. However, other slaves were educated and sometimes held important positions like that of doctor, or finance manager for their owner. In the church, slaves and masters worshipped together. It was even possible that the slave might become an elder and be in a position above his master.^(F27) We can thus see how conflicts could easily arise.

Paul says that the slave had to be subject to his master and try to please him without a lot of backtalk. Christianity would eventually put an end to slavery but that end would come centuries downstream in history. For the church to try to put an end to slavery in the first century would have been disastrous and would have caused immense problems for Christianity. It was unthinkable. Paul was not out to destroy the Roman culture but to bring it to salvation.

In Ephesians 6:5-6, Paul issues similar instructions as he gives here, "Slaves, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. Obey them not only to win their favor when their eye is on you, but as slaves of Christ, doing the will of God from your heart." We might remember that Paul gave Timothy instructions about slaves. In 1 Timothy 6:1 he said, "All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered."

While most slaves served in pagan households, some were fortunate enough to have Christians for their masters. They had to take special care not to abuse their position but to serve their Christian masters wholeheartedly just as they would serve Christ.

Slaves were taught by Paul to be faithful to their masters, "…and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive" (2:10). The early British Methodist theologian Adam Clarke says of stealing, "This type of offence was so common in the ancient world that sometimes the words 'servant' and 'thief' were used interchangeably."^(F28) A servant was almost expected to pilfer or purloin (Gk. nosphizo) his master's goods. Of course, if a slave was in charge of his master's financial affairs, the losses could be substantial. Interestingly, this same Greek word (nosphizo) is used in reference to Ananias and Sapphira who stole from the Lord in Acts 5:2-3.

The apostle says that by their submission and honesty the slaves, even in their low position, could make the gospel attractive to others. The Greek word he uses here for making attractive is kosmeo. This word spoke of an arrangement of jewels in such a manner as to bring out their full beauty.^(F29) This is not so farfetched as we see in Malachi 3:17 (NKJ), "They shall be Mine, 'says the LORD of hosts,' On the day that I make them My jewels. And I will spare them As a man spares his own son who serves him."

The whole subject of slavery may sound really outdated to us in our postmodern world. However, the principle Paul mentions is readily applicable today for all of us who labor in positions of trust with our employers. According to the US Chamber of Commerce 75 percent of employees steal from their employers and do so repeatedly. The Chamber also notes that 30 percent of corporate bankruptcies result from employee theft.^(F30) No doubt, some of this employee theft is carried out by people who call themselves "Christians." It is certainly not a good advertisement for the church, and neither does it crown the gospel and make it attractive to employers and others.

Verses 11-15

THE GRACE OF GOD HAS BEEN REVEALED

For the grace of God has appeared that offers salvation to all people. Titus 2:11

This is a majestic verse with an amazingly wide scope. It tells us of the advent of Christ as he appeared (Gk. epephanē) to the world long ago in Bethlehem. He came not because we deserved his coming, for we were all sinners. He came purely by the grace of God. God simply had grace and mercy upon us all and he sent the deliverer, his divine Son.

In the ancient Greek world grace (Gk. charis) always spoke of a favor freely done to another without any claim or expectation of return. Such grace was always conferred upon a friend.^(F31) What a blessed change with the gospel message! We now see the grace of God conferred upon his enemies. We should not forget that salvation is solely by the grace of God and it is not dependent upon anything we humans can do.

We note here the astonishing universality of God's grace and salvation. He has appeared to all people, for in a very real sense he offered his saving grace to all people everywhere. The aged Simeon, when he beheld the Christ child exclaimed, "Sovereign Lord, as you have promised, you may now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all nations:" (Luke 2:29-31).

It is almost incredible to think that the salvation offered, the preaching of Christ, was hidden and kept secret since before the world began. Now in these last days it is clearly revealed to us that we all might be saved from our sins (Hebrews 1:2).

"It teaches us to say 'No' to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age," (2:12). Here we learn that the advent, epiphany or incarnation of Christ teaches us. What does it teach us? Calvin answered this saying, "The manifestation of the grace of God unavoidably carries along with it exhortations to a holy life."^(F32) If there really is a God and if he is a righteous and holy God as the Bible says – if he has really sent his holy Son to this earth to die on a cross for our redemption as the Bible says – then, we suddenly have a tremendous responsibility to believe the gospel and begin living as holy and redeemed children of God (cf. 1 Corinthians 1:2). The advent changes everything. We are really living on a visited planet.

We should note that we are living in a time period known as "this present age." Jewish people spoke in the past and still do, of the present age (Hebrews ha-olam ha-zeh) and the age to come (ha-olam ha-bah). We see these descriptions in the New Testament. Here the Greek words nun aioni translate "now age." We see these two ages contrasted in Luke 18:30 and in Ephesians 1:21. Today we all live in what the Bible calls "the present evil age" (Galatians 1:4). It is an age that is greatly influenced by the devil. Kenneth Wuest, the Greek scholar, says of it, "Christians live in this atmosphere. We breathe it. It confronts us wherever we go. It seeks our destruction. It is pernicious. It surrounds us like the air we breathe."^(F33) Long ago the church father Gregory of Nyssa (c.335 -c.395) remarked, "Who does not know that the deceit of demons filled every corner of the world and held sway over human life by the madness of idolatry?"^(F34)

In the next verse, Paul will begin speaking of the age to come. This coming age will be controlled solely by God and by his Son, Jesus Christ. The longer we live on this earth the more we long for the age to come. Our fervent and continuing prayer is "come Lord Jesus!"

Our sojourn here is spent in anticipation, "while we wait for the blessed hope – the glorious appearing of our great God and Savior, Jesus Christ…" (2:13). Here we have the hope of the church, that the one who appeared in the flesh as the Christ and as the servant and "man of sorrows," will appear once more in total victory as Savior. Stott says, "He appeared in grace; he will reappear in glory. In fact, this future epiphany of glory is the supreme object our Christian hope."^(F35)

Those disciples who watched Jesus ascend into heaven from the Mount of Olives were told by the angels, "…This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven" (Acts 1:11). Although there are many who do not agree with this today, the Bible teaches two epiphanies (not three). Jesus the Son of God came to this earth once as a babe in Bethlehem. This same Jesus will come again as King of the whole universe and as judge of the wicked. At his second epiphany all his enemies will be destroyed. The ancient church father Cyril of Jerusalem (ca. 313- 386) stated this truth long ago saying, "For Paul has also shown us that there are these two comings, in his epistle to Titus…So our Lord Jesus Christ comes from heaven and comes with glory at the last day to bring this world to its close."^(F36) Guzik remarks here, "he came the first time and stood before Pilate; he will come a second time and Pilate will stand before him."^(F37)

The expression, "our great God and Savior, Jesus Christ" has drawn a lot of comment from the scholars. Stott says, "…this is perhaps the most unambiguous declaration in the New Testament of the deity of Jesus…First, there is no definite article before the noun 'Savior,' which suggests that the one article covers both nouns. In Greek, 'nouns linked together by one article designate the same subject…Secondly, the majority of the ancient Greek fathers understood the phrase in this way."^{kai (and), the first noun having the article, the second noun not having the article, the second noun refers to the same thing the first noun does and is a further description of it. Thus, that blessed hope is the glorious appearing of our Lord. The translation should read, "that blessed hope, even the appearing of the glory of our great God and Saviour, Jesus Christ." The same rule applies to the words, "the great God and our Saviour Jesus Christ." Both the expressions refer to the same individual. The deity of the Lord Jesus is brought out here by a rule of Greek syntax." (Wuest, p. 195).">(F38)}

The Baptist evangelist and mission pastor Robert Neighbour summarizes this verse well:

The Lord's return is the hope of the church. There are some persons who imagine that the church will convert the world, but that is absolutely contrary to God's word. According to the Bible the church is ever to be a suffering minority, a people called out from among the nations with but one hope set before it, and that, the hope of Christ's return. Increasing darkness, moral disillusion, civic and social collapse, the rumors of wars, and distress of nations never upset the peace of the church which knows the fact of the Blessed Hope.^(F39)

Paul continues, speaking of the Great God, "who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good" (2:14). Jesus came to the earth to save us sinners and redeem us from all our wickedness. The word for "redeem" is the Greek "lutroō." It means "to set free by the payment of ransom" (cf. 1 Peter 1:18).^(F40) In an exchange which we could never understand fully, Jesus died on the cross to save us. He did so by exchanging himself and his blood for our salvation, by making our necessary offering. He, in a very real sense, became the ransom for our souls as Mark 10:45 tells us, "For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."

He did not save us so we could strut around and be proud, thinking that we are something great. He saved us for his own purposes that we could do his good will. Because of Adam's fall our whole race was doomed to sin and we were not capable of doing anything good. Now, with the salvation of Christ, doing good and pleasing God is again possible. We are once more a chosen people, a holy people and a special treasure to God (cf. Deuteronomy 7:6). The 20th century British New Testament scholar, Donald Guthrie, says here, "The Greek words underlying the translation a people that are his very own (laos periousios) first occur in Exodus 19:5, and mean 'a peculiar treasure.'"^(F41)

"These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you" (2:15). There can be no doubt that the Cretans were a real challenge to young Titus. Apparently, he was up to the task. With sound and healthy doctrine Titus taught, encouraged and rebuked when necessary. Not only did he represent the authority of the apostle Paul, but in a real sense, all authority in heaven and earth was given him through the Lord Jesus Christ (Matthew 28:18).