Titus 2:11–15

2:11 The interpretation of verse 11 is complicated by some syntactical features in the Greek. The one subject “grace of God” has two predicates, one of which is a verb, “has appeared,” and the other of which is a predicate adjective, “bringing salvation” (Gk. sōtērios). English translations have struggled to put all of this together. The King James renders sōtērios not as a predicate adjective but as attributive: “the grace of God that bringeth salvation.” The NIV translates likewise, “the grace of God . . . that offers salvation,” but these renderings are most likely incorrect. Notwithstanding a textual variant that includes the article before this adjective, sōtērios is in fact a predicate and should not be rendered as a simple modifier of “grace of God.” Mounce suggests that the verb “has appeared” functions in this clause as an equative verb.¹ If he is correct, then a helpful literal rendering might be, “For the grace of God has appeared as saving for all people.”

The “grace of God” refers to God’s “beneficent disposition” toward his people (BDAG, s.v. χάρις). It is the favor God bestows on sinners who do not deserve it. God’s favor toward his people causes a salvific transformation that would not occur apart from grace. This grace of God “has appeared”—grace’s appearance “refers to its unique historical appearance in Christ, which is communicated to us in the gospel.”²

“All people” does not imply universalism—as if God’s grace guaranteed that everyone would be saved. Rather, “all people” refers to all classes of people who find themselves converted to Christ (cf. 1 Tim. 4:10). Verse 11 explains why all different kinds of believers—old men, old women, young women, young men, Titus, and slaves—are to live upright lives fitting with sound doctrine: such a life is the necessary outflow of experiencing the grace of God. If that kind of transformation is absent in a person’s life, then so also is the grace of God absent.

2:12 “Training” indicates discipline: “to assist in the development of a person’s ability to make appropriate choices, practice discipline” (BDAG, s.v. παιδεύω, italics original). The point of such discipline is to teach believers how to live lives marked by ongoing repentance and faith. These are not merely the entry way into Christian life; they are the ongoing obligations of Christian living. Repentance requires one to “renounce ungodliness and worldly passions.” In this context, “ungodliness” refers to “sacrilegious words and deeds” (BDAG, s.v. ἀσέβεια). “Worldly passions” denotes the sinful desires that produce such deeds (“passions” = “desires,” Gk. epithymia; cf. comment on 2 Tim. 2:22). Thus grace disciplines believers to deny both sinful deeds and sinful desires. Any notion of grace that fails to turn sinners away from evil is not the grace of God as taught by Paul.

God’s grace, however, not only prohibits sin but also commands and enables positive virtues: “to live self-controlled, upright, and godly lives in the present age.” The term translated “self-controlled” is the same quality commended for each of the age and gender groups listed in Titus 2:2–10. The grace of God produces this virtue in all believers in some measure (cf. comment on the sōphr- word group at 2:4). “Upright” translates a term meaning “righteously.” It indicates that the grace of God empowers the believer to live in accordance with divine norms. “Godly” indicates reverence and respect toward God. Grace enables and produces all of these virtues “in the present age.” Even though Christians are not yet what they will be in the age to come, God’s grace nevertheless has transforming effects on the sinner’s character in advance of that day. Grace does not produce perfection in this life, but it does decisively change the direction of the sinner’s life.

2:13 “Waiting for our blessed hope” modifies the verb “live” in the previous verse. “Waiting” indicates that the Christian life is one of patient endurance, no matter the trial. Believers are able to endure because they have “hope.” Hope is not wishful thinking; it is confident expectation that God will do as he has promised. Paul often uses the term to refer to the return of Christ and the renewal of all things that will accompany that return—including the believer’s own resurrection from the dead (e.g., Rom. 5:2; Gal. 5:5; Col. 1:5, 27; 1 Thess. 4:13). The “blessed hope,” therefore, is the happy confidence that every believer has regarding the return of Christ and the resurrection of the righteous. This is confirmed by the next phrase, which is an unambiguous reference to the return of Christ in his resurrection glory: “the appearing of the glory of our great God and Savior Jesus Christ.” Paul’s phrasing indicates the deity of Christ, who is himself called “our great God.”³

2:14 Christ “gave himself,” a reference to his death on a Roman cross. That Christ gave himself means that no one took his life from him against his will; he laid his life down willingly (cf. John 10:18; Gal. 1:4; Eph. 5:2, 25; 1 Tim. 2:6). Paul assures the Cretan believers that Christ’s death was “for us”—a phrase indicating substitution, “in place of us” (cf. John 11:50; 2 Cor. 5:14, 20; Gal. 3:13; 1 Tim. 2:5–6).⁴ Sinners deserve to die because of their sin (Rom. 3:23), but Christ suffered that punishment in their place.

Christ gave himself for believers for two purposes—to redeem them and to purify them. To “redeem” means to free someone from an oppressive situation by paying a ransom. In this case, the oppressive situation is “lawlessness,” the performance of sinful deeds. Thus Jesus’ death paid for freedom not only from the penalty of sin but also from the power of sin over believers’ lives. To “purify” indicates cleansing from sin, and Christ purifies “for himself” his very own special people—a holy congregation marked by its being “zealous for good works.” God’s grace, therefore, is not cheap grace. Grace ensures freedom not only from sin’s punishment but also from its power.

2:15 Chapter 2 ends where it began, with Paul exhorting Titus to preach faithfully to God’s people: “Declare these things.” The term translated “declare” (Gk. lalei) is the same term translated “teach” in verse 1. Thus Titus 2 is framed by an inclusio concerning what Titus is to teach. Paul commands him in verse 1 to teach only what is fitting with sound doctrine. Paul then specifies in verses 2–10 what is fitting for each of the different age and gender groups of the church. He next articulates in verses 11–14 the grace that inspires godliness in the lives of God’s people. It is no surprise, then, that Paul reiterates in verse 15 that Titus must continually teach “these things,” referring back to the whole of chapter 2.

Paul adds two more terms to clarify what Titus is to “declare” to believers in Crete: he must “exhort and rebuke.” He must commend certain things and prohibit others. He must build up in the faith and confront departures from the faith, doing both of these “with all authority.” As an apostolic delegate, Titus must conduct himself as one who has the authority to command. Titus himself must possess the character traits he is commending for others. If Titus fails to base his preaching ministry on God’s revelation and on personal holiness, he will give his hearers grounds to ignore him, which is precisely what Paul is seeking to forestall by stating, “Let no one disregard you.” The best way for Titus to command respect is to actually be worthy of respect. He must have a life of compelling holiness if he expects others to listen to him (cf. 1 Tim. 4:12).