Titus 2 · ESV Study Bible

Qualifications for Elders

Teach Sound Doctrine

TITUS 2 [†]But as for you, teach what accords with p sound [1] doctrine. 2[†]Older men are to be sober-minded, dignified, self-controlled, p sound in faith, in love, and in steadfastness. 3[†] q Older women likewise are to be reverent in behavior, r not slanderers s or slaves to much wine. They are to teach what is good, 4and so train the young women to love their husbands and children, 5[†]to be self-controlled, t pure, u working at home, kind, and v submissive to their own husbands, w that the word of God may not be reviled. 6Likewise, urge x the younger men to be self-controlled. 7Show yourself in all respects to be y a model of good works, and in your teaching z show integrity, a dignity, 8and b sound speech that cannot be condemned, c so that an opponent may be put to shame, having nothing evil to say about us. 9 d Bondservants [2] are to be submissive to their own masters e in everything; they are to be well-pleasing, not argumentative, 10not pilfering, f but showing all good faith, g so that in everything they may adorn the doctrine of God our Savior.

11[†]For h the grace of God i has appeared, bringing salvation j for all people, 12[†]training us to renounce ungodliness and k worldly passions, and l to live self-controlled, upright, and godly lives in m the present age, 13[†] n waiting for our blessed o hope, the p appearing of the glory of our great q God and Savior Jesus Christ, 14[†] r who gave himself for us to s redeem us from all lawlessness and t to purify for himself t a people for his own possession who are u zealous for good works.

15[†]Declare these things; exhort and v rebuke with all authority. w Let no one disregard you.

TITUS—NOTE ON 2:1–10 Proper Living by Age and Gender Groups. Paul describes “what accords with sound doctrine” (v. 1), i.e., the type of living that corresponds with the gospel. Some argue that the behavior commanded here is not universally required but is culturally bound to the first century. They argue that the ground for this behavior is to avoid offense (see note on 2:5, 8, 10). However, v. 1 roots this behavior not in cultural ideas but in “sound doctrine” itself. Paul addresses the behavior of the church according to typical groups within the family structure (older men, older women, younger women, younger men, bondservants), with special attention to age and gender. While there are similarities in what is expected of each group, there are also distinctives.

TITUS—NOTE ON 2:13 The Greek for waiting (prosdechomai) often carries a connotation of eagerness. Eagerly expecting the return of Christ is the way grace trains Christians to renounce sin and live in a godly way (see vv. 11–12). Setting one’s mind on the truth of Christ’s return impels a person to holiness (see 1 John 3:2–3). Our blessed hope means Christ’s second coming, which Paul calls the appearing of … our great God and Savior Jesus Christ. It may seem unclear whether Paul refers here to two persons of the Godhead (God the Father and Jesus Christ) or whether he describes Jesus as God and Savior. The Greek grammar, however, is well reflected in this translation and indicates that Jesus is being identified as “our great God and Savior” (cf. John 1:1; 20:28; etc.).

TITUS—NOTE ON 2:3–5 The instruction to older women and young women is intertwined because part of the role of a Christian older woman is to train (Gk. sōphronizō, “to give instruction in wise behavior and good judgment”) the younger women. The topics comprising the teaching of the older women in vv. 4–5 are very practical and focused on the domestic sphere. Working at home does not prohibit working outside the home (cf. Prov. 31:16, 18, 24) but it does indicate that Paul expects wives to carry the primary responsibility for the day-to-day care of their homes and children. Yet this is to be done while being submissive to their own husbands, supporting their husbands’ leadership role in the family. See notes on Eph. 5:22; 5:23–24. While other instructions could be included, the focus here is on older women helping younger women learn about being godly wives and mothers.

TITUS—NOTE ON 2:12 Saving grace teaches its recipients to say no to sin and yes to godliness. In the present age stresses that this godliness is to be lived out in the here and now. It also sets up the reference to the future return of Christ (v. 13). Certainty about the future enables constancy in the present.

TITUS—NOTE ON 2:14 Paul anchors his call for godliness in the fact that one purpose of Jesus’ death was to make his people holy. To forsake godliness is to despise the sacrifice of Christ. Paul roots this in the OT with the phrase to redeem us from all lawlessness, which in Greek closely resembles the Septuagint of Ps. 130:8. A people for his own possession translates an unusual phrase (Gk. laon periousion) with intentional echoes from the OT (see esp. Ex. 19:5; Mal. 3:17). It has the sense of “prized, treasured possession.” These people are to be zealous for good works, so again redemption is tied specifically to living in a godly manner. There is no room for claiming to be redeemed while providing no evidence of practical transformation (see James 2:14–26).

TITUS—NOTE ON 2:2 The overall picture of older men is of Christian dignity and vibrant faith.

TITUS—NOTE ON 2:5, 8, 10 In each of these verses, important statements are made concerning the desired result of “gospel living.” Such living keeps Christians from providing any legitimate grounds for the gospel (the word of God) to be reviled (v. 5; cf. v. 8). More positively, such living highlights the attractiveness of the gospel (“adorn,” v. 10). In keeping with the overall thrust of the letter, this kind of living “proves” the gospel. Doctrine of God our Savior (v. 10) sets up the description of this doctrine in vv. 11–14. On God as “Savior,” see note on 2 Tim. 1:8–10; and chart.

TITUS—NOTE ON 2:1 But as for you indicates the sharp contrast that must exist between people, on one hand, whose deeds disprove their claim to know God (1:16), and Titus, on the other hand, who must teach the people to live in a way that accords with sound doctrine, i.e., that will affirm rather than deny their claim to know God.

TITUS—NOTE ON 2:1–3:8 Christian Living in Contrast to the False Teachers. Paul describes proper Christian living rooted in the gospel, which is in direct contrast to the behavior of the false teachers (1:10–16) but in conformity to what is required of true church leaders (1:5–9). This is the primary concern of the letter: right doctrine leads to right behavior. This section is composed of two parallel units (2:1–15 and 3:1–8) that describe right behavior, root this behavior in the gospel, and close with a charge to Titus to teach these things with authority.