Titus 2:1–10

Original Meaning

THE COMMAND THAT opens chapter 2, “You must teach what is in accord with sound doctrine,” indicates that what follows will deal specifically with the expectation, characteristic of the Pastoral Letters, that those who embrace the true faith will demonstrate a certain type of behavior in their lives.

“Teach” translates the Greek laleo. While this word commonly refers to the simple act of speaking, in the Pastorals it assumes the status of teaching (see 2:15). The teaching must be “in accord with” (i.e., appropriate to or “consistent with,” NRSV) the “sound doctrine” that Paul has been advocating throughout the Pastorals. (On the use of “sound” see comments on 1 Tim. 1:10; 6:3; see also 2 Tim. 1:13; 4:3; Titus 1:9, 13). The teaching here is not in itself doctrinal; it is practical instruction that is based on doctrine.

In the list of instructions that follows, the “household” image is once again invoked in the household codes (see comments on 1 Tim. 5:1–16).1 It is more than an image because in the Pastoral Letters the Christian assembly is a household in its function, though probably not with the same degree of intense realism as in the Pauline concept of the church as the body of Christ.

The older men in this household are not only to be venerated because of their age, as is common in many societies, but because of their character. The following chart cites the desired characteristics, compared with the description of the overseers and deacons in 1 Timothy 3 and the elders in Titus 1:

Greek word	Titus 2	1 Timothy 3	Titus 1
nephalious	“temperate”	verses 2, 11	[cf. v. 7]
semnous	“worthy of respect”	verses 4, 8, 11
sophronas	“self-controlled”	verse 2	verse 8
hygiainontas	“sound
te pistei	in faith	verses 9, 13
te agape	in love
te hypomone	in endurance”

In a similar comparison, the older women are to be:

Greek word	Titus 2	1 Timothy 3	Titus 1
hieroprepeis	“reverent…”
me diabolous	“not…slanderers”	verse 11
mede oino pollo	“not…addicted to	verses 3, 8	verse 7
dedoulomenas	much wine”
kalodidaskalous	“teach[ing] what is good”	verse 2	verse 9

In addition to these specific parallels, the general demeanor described for older men and women has several points of general similarity with the character of elders even where specific words are not identical. The characteristic terminology of soundness or health appears in verse 2 (see comments above). This time, however, it is love and endurance that must be healthy, not only doctrine (assuming that the “faith” here means the body of Christian truth).

The older women have a similar responsibility (“likewise” in v. 3), though the specific traits are different. As to how they are to live (i.e., their demeanor or behavior), these women should act “in a reverent way,”2 the way a person should act in a holy place. Two potential failings are nasty gossiping and addiction to alcohol. Presumably these women have high moral standards and might tend to be overly critical of others, using their leisure time to find fault and scold. The Greek word translated “addicted” can sadly describe even a pious older woman. In contrast to such behavior, these women should draw on their mature wisdom and use their time to teach “what is good,” especially to the younger women.

The word “train” (v. 4) is worth noting, especially since the Greek word is related to the word for “self-control” in verse 5. This word group has to do with such virtues as being reasonable, sober, moderate, and self-controlled. In classical Greek the specific verb used here meant to bring a person to his or her senses. It subsequently came to mean to give good advice or encourage. The Niv’s “train” may raise some questions about why young women need training to love their families. But the Greek word can imply a need to be reminded of something, in this case of the dimensions and implications of their original love for husbands and children, a love that can be diminished by circumstances or lack of response from others. The phrase “younger women” may refer not only to young adults but to any women not thought of as old. Possibly the need of such training or encouragement is not so much the love itself as the realization of what that love should produce.

The further content of the teaching of older women for younger women (v. 4) is an interesting complex of subjects, but not unexpected in a Christian household code in that society. “Self-control” is related etymologically to the verb “to encourage” (cf. comments above). It implies thoughtful moderation in behavior. Between the words “pure” and “kind” is a word variously translated as “keepers at home” (KJV, which is too quaint), “workers at home” (NASB, which today could imply having a home office), “good managers of the household” (NRSV, an over-translation, as though it were oikodespotein in 1 Tim. 5:14), or “to take care of their homes” (NLT, a reasonable rendering). The Niv’s “busy at home” is a literal translation. The term homemaker common a few decades ago would probably convey best what was meant in the society of Paul’s day.

Wives’ being subject to their husbands is consistent with Ephesians 5:22 and Colossians 3:18. The reason given here for such submission and the other virtues is “so that no one will malign the word of God.” Paul knows that for a Christian woman to step out of line in these matters will bring serious criticism on the Christian gospel and consequently on the Lord himself. Potential converts who are morally sensitive and aware of the standards expressed in ancient household codes will be turned away. That does not mean that this is the only reason for the virtues Paul lists. But we cannot ignore the proximity between the injunction regarding the submission of wives to the expressed purpose to avoid causing any to malign God’s word.

Paul goes on to tell Titus to instruct “the young men” (v. 6), but, after repeating (from v. 5) the injunction to be self-controlled, instead of issuing further instructions for them, the apostle tells Titus how he can be an example to them. “Doing what is good” reflects a repeated command in the Pastoral Letters (1 Tim. 2:10; 5:10, 25; 6:18; 2 Tim. 2:21; 3:17; Titus 1:8; 2:3, 14; 3:1, 8, 14). No one can understand the message of these letters without grasping this emphasis.

The rest of the list emphasizes the kind of character Paul has urged throughout these letters. Titus’s teaching should show “integrity,” a word that functions as a mirror image of the familiar idea of “soundness.”3 “Seriousness” is a quality that elicits respect and is used for deacons and their wives (1 Tim. 3:8, 11) and for the older women (Titus 2:2). One does not always think of this as characterizing younger men. Once again we encounter the word “sound/soundness,” now applied to speech. This may be related to Paul’s cautions against getting involved in the quarrels spawned by the false teachers (2 Tim. 2:14), but may also have more to do with Titus’s inner holiness as expressed in “healthy” speech (see also Eph. 5:4). These qualities, like those of the younger women, while important in themselves, are also a means of warding off possible criticism from unbelievers.

The instructions to slaves (v. 9) are similar to those in Ephesians 6:5 and Colossians 3:22. In addition to being submissive in every area of the relationship, Paul urges integrity in word and deed. Slaves are not to “talk back” to their masters. This idiom has to do with disputing what someone says, directly contradicting, or, even worse, opposing to the point of refusing to do what one is supposed to (Rom. 10:21). This would be a terrible attitude for Christian slaves to have instead of trying to please their masters (v. 9). The worst action is to steal from one’s masters. By showing instead that a slave can be “fully trusted,” he or she will “make the teaching about God…attractive.” A third time, then (along with vv. 5, 8), Paul’s instructions show Titus and Cretan Christians how character and good deeds can help win others to Christ.

Bridging Contexts

SOUND DOCTRINE AND moral character. Verses 2–10 unpack the command of verse 1, which expresses a major theme, arguably the major theme, of the Pastoral Letters: A Christian’s moral character should be consistent with sound doctrine. God should be glorified not only verbally, as in the several doxologies of the Pastorals, but also in the good works of those who profess faith in Christ (see Introduction). While the importance of moral character and good works have been repeatedly applied to Timothy, Titus, and the church leaders, it is expected of every believer. The good works urged here are both important in themselves and as a segue for the missionary message of the gospel.

It is noteworthy that many of the characteristics of ordinary Christian men and women in verses 1–5 are similar to those expected of elders (1 Tim. 3:1–7; Titus 1:6–9). This fortifies the teaching of the Pastorals on the importance of integrity of character for church leaders. They are not people nominated by friends and voted on to serve a term or two routinely as a mere tour of duty. Far beyond that, they are people already honored in the church and known to embody with a high degree of consistency the qualities expected of all believers. Those who desire the “noble task” of overseer (1 Tim. 3:1) should be among those following the teachings of this passage.

Principles for bridging significantly different cultures. It is not enough to recognize that the people of Paul’s day were familiar with the so-called household codes—that is, the lists of duties expected of various levels of society in relationship to each other. Rather, we should ask whether the examples given are to be followed precisely or whether principles should be drawn without cloning the specific directions.

The obviously easy example to discuss in this regard is slavery. That is, it is easy to us; it was not so in the America of the 1800s. The Scriptures, both Old and New Testaments, have clear instructions that presume and continue the practice of slavery. If Paul told slaves to be subject to their masters, should not a slave in, say, 1780 or 1850 do the same? Much has been written on this issue, with theologians and Bible scholars in that period taking opposite sides. A fascinating work on such matters by Willard M. Swartley4 is helpful in sorting out the issues and applying them to another difficult issue, the “place” of women. It is instructive to learn that there is some similarity between the way biblical texts were used to support slavery and the way certain texts are used in the discussion about women today.

But is it also legitimate to ask the following, as some do: If a prevailing arrangement that is now seen to be temporary (i.e., slavery) received such accommodation, if not actual support, from Paul, to the extent that he gave instructions to govern it, could some aspects of the marital relationship of wifely subjection also legitimately be considered temporary? However such matters may be decided—and they require more hermeneutical attention than can be given here—eventually some application has to be worked out. Fortunately in this case there are clear principles that can instruct us if we are thoughtful and responsive enough.

These principles are found in the three clauses at the end of verses 5, 8, and 10. (1) Verse 5 suggests that the wise Christian in any age and culture will evaluate the way contemporaries with moral integrity view the relationship of men and women. If we are going to be good missionaries and seek to win others to Christ, our standards of morality and of personal relations should be at least as high as those of unbelievers.

Paul had a missionary heart and missionary principles. He wrote (1 Cor. 9:19–23):

Though I am free and belong to no man, I make myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings.

 

If the apostle was willing to interact with others in his society on their terms in order to accommodate for missionary purposes to their viewpoints, even with regard to the law (on which he had clear, firm convictions), we should be able to avoid alienating our contemporaries in the matter of gender relationships. This does not mean giving up our convictions, but it does mean softening the rhetoric. To go beyond this is to move not only into contemporary significance, but into further matters this commentary is not intended to pursue.

The result of Paul’s principle as stated in verse 5 is that “no one will malign the word of God.” He will proceed to show how to prevent Christians from being maligned, but here Paul is concerned that the gospel itself be vindicated by the lives of those who proclaim it.

(2) The principle in verse 8 suggests that our behavior should be unimpeachable so that even opponents of the gospel will have no ground for accusing us of evil. Like the first principle, this one echoes the concern seen throughout the Pastorals. It also reflects Paul’s missionary principles. But the difference is significant. Not only should the integrity of the Christian be clear, the opponents should be ashamed. In 2 Timothy 2:15 Paul says the Christian workman should not be ashamed. Here the contrast between the critic and those the critic might accuse is obvious. The former incurs shame.

(3) Verse 10 also cites a good missionary principle. The practice of “lifestyle evangelism,” which has been popular in recent years, accords with this. Unfortunately, that has sometimes been wrongly thought of as a substitute for “giving the gospel.” Its intention, however, is to facilitate presentation of that gospel. The assumption in the text is that the believers are declaring the “teaching about God our Savior.” Our behavior should not only not alienate others; it should attract people to the gospel. The gospel will only be as attractive to the world as the behavior of those who profess it.

Contemporary Significance

CURVES AND ANGLES. It there is any passage in the Pastorals that needs to be applied today, it is this one. Christians must work hard to live so that they give no cause to unbelievers to “malign the word of God,” have anything “bad to say about us,” or find Christian doctrine unattractive.

What may seem like straightforward advice that can easily be applied, however, turns out to have some curves and angles to negotiate. Older men and women today are trying hard to be contemporary and be “pals” with their grandchildren, rather than seem pious and remote. The old image of a grandmother knitting in her rocking chair, hair in a bun, humming hymns is long gone. Young women are not usually only “busy at home” in the sense here, but are more likely to be found on the judge’s bench, in the executive suite of a downtown office, or skillfully using the latest computer program and searching out the newest exciting website. Ambition has overtaken them and many young men, who have little spare time for moral or religious concerns after rising early to hit the gym for a workout, catch the 6:44 train or battle the expressway, have a power lunch between long hours at the office, and perhaps squeeze an occasional flight to and from New York, to say nothing of watching football, basketball, or baseball on the tube in seasonal rotation. And slaves? How can that paragraph possibly be relevant?

What is relevant is the fact that like people of the first and every other century, we must work hard at character, spirituality, and communication of biblical truths to children, grandchildren, and neighbors. Great-grandfather may have shown his piety in how he put up with hot, sweaty hours on a farm without tractors or in a steel mill, working for low wages and without unions. We today may show our piety in putting in a full day at the office while suffering jet lag, in maintaining our peace when the stock market goes south, or, far worse, in maintaining our dignity and hopes while undergoing chemotherapy that makes us sick and causes us to lose our hair.

Christianity for the contemporary elderly. Older men and women should not be obsessed with their age or distressed the first time the salesperson offers a senior discount without being asked. But they should recognize that their time is definitely more limited than it seemed (at least) before age fifty-five. There is a growth of character that usually only comes with time, even if some mature faster than others. Faith and obedience can characterize even a new believer whenever that believer responds to one of God’s commands positively. We can be filled with the Spirit at any age. Spirituality, however, is our habitual response to the Spirit, which takes time. Walking with God requires a sequence of steps. Endurance (v. 2) by definition is measured by time or distance. Love deepens. Wisdom requires the context of experience in which to come to know God as he wants to be known.

Old age is, therefore, an opportunity in itself. One does not have to have the same activities and ministries of youth to have challenges and usefulness. Arthritis may limit action, but it does not limit prayer. Neither does failing vision or hearing. The greatest opportunity for cheerfulness and witnessing may come not in a corporate jet but in a nursing home. While one’s grandchildren may not enjoy being a captive congregation hearing repeated advice and moralistic stories from grandpa’s younger years, they can be blessed when we go to their games and concerts, listen with interest to their joys and woes, and receive (perhaps without their realizing it) the benefit of our prayers.

The “Friends’ Forum” is a group of older men in a northern Illinois church. They came together initially to help men who had difficulty finding meaningful relationships with other men in a church composed mainly of young adults. They have now taken initiative not only to know and enjoy one another, but to help others as well. During their initial years one of their number was a university professor from Ghana, who then returned to continue teaching and to serve as pastor of a church. They have had continued fellowship with him, sending books he can use with younger Christians. Another of the “Friends” is showing the group how to die. He is already past the time the doctors predicted. Roland shares openly and without complaint the progress of his disease and his feelings about it. This group takes aging and dying seriously, seeing them as opportunities to apply their faith.5

Most important in view of this passage, these older men are seeking ways to have fellowship with younger men, sharing with them (without “preaching” at them) what they have learned along the way from the Lord. There is a willingness among the men of the church to work cross-generationally, even though they would naturally tend to be with men of their own age. Together these men, younger and older but all Caucasian, also have fellowship across racial and denominational lines with the men in a black church. In these ways the “Friends” actively seek to fulfill the Lord’s expectations of older men and are becoming good examples of Titus 2:2.

Young women and men. Young women are often turned off by the repeated criticisms of older women because they go to work, have their children in day care, and share decision-making with their husbands. They may already feel sad and even guilty for having to work and letting others care for their children; they need understanding and encouragement rather than criticism. Older women may have little concept of how much a mortgage, food, and taxes take out of even two regular paychecks. And if mother or grandmother thinks that daughter Michelle’s payments on two cars and a large screen TV are unwise or unnecessary, perhaps more prayer and loving help in learning about caring for a family will bring Michelle to new spiritual perspectives and values.

It is true that in Paul’s day women were expected to be subject to their husbands in a way and to an extent that is virtually unthinkable today. But some phases of secular feminism in the twentieth century involved so much hostility to men that many men and women also feel it went too far. Men have sometimes felt demeaned and far from equal (getting, some would say, a taste of what women have experienced). The instruction in Ephesians 5:33 that a wife should respect her husband is worth noting today. An equal, mutually loving, and respectful relationship can be a testimony that will keep people from maligning the word of God.

Young men today live in a world that can easily bring out the worst in a person. Temptations and pressures are intense. Competition is always present, whether in sports, sales, or popularity. Such issues hardly need to be specified here. In this environment phrases such as “self-controlled” and “doing what is good” are important. The example of a leader such as Titus with respect to “integrity,” “seriousness,” and “soundness of speech” can be a great encouragement and may help to counter shady practices and dirty jokes.

If slaves were to refrain from talking back to their masters, how much more should freely employed people rise above office slander. The Dilbert cartoon is funny because it is so true to life. Likewise, a Christian can see the funny side of work, can analyze it, can see through the boss, but still act with integrity, respect, and healthy ambition. Every day at work offers ways to “make the teaching about God our Savior attractive.”

Preaching some of the ethical injunctions we find here and elsewhere in the Pastorals requires awareness of the audience. The days are long past when a Sunday morning congregation was familiar with and supportive of them all. Now not only has society at large moved far away from ethical standards against lying and cheating, but it is also far from moral standards of purity—as seen in the public reaction to an American president’s extramarital affairs. Agreement can no longer be assumed—not even among church attendees.

The preacher needs to call for obedience to ethical injunctions on the part of the congregation, but he or she also needs to have a more nuanced approach to those who do not share these values. Their meaning and legitimacy need to be established, and we must trust the Holy Spirit to convict the world of sin. The parabolic approach of Nathan to David concerning Bathsheba (2 Sam. 12:1–14) may be one example of how to bring people today to a recognition of their own sin, a recognition that brings repentance rather than resentment.

1. “The author of the Pastorals never addresses the subject of the household life of church members as a topic in its own right. Rather, whenever he introduces the topic of household life, he does so in the course of discussing one aspect or another of life in the household of God” (David C. Verner, The Household of God, 128). See also Robert Banks, Paul’s Idea of Community: The Early House Churches in Their Historical Setting (Grand Rapids: Eerdmans, 1980).

2. The Greek word used here conveys the idea of reverence such as one would show in a pagan temple (or, in our religious context, the kind of hushed awe one might feel in a great cathedral; see LSJ, 822). BAGD (372) cautiously suggests that the “more specialized [meaning] like a priestess” may “perhaps” be “possible” here. This has to do with attitude; these women were not considered priestesses. Kroeger and Kroeger's calling these women “female elders” who are required to be “worthy of the priesthood” reads too much into the evidence (I Suffer Not a Woman, 91).

3. See comments on “sound doctrine” in verse 1.

4. Slavery, Sabbath, War and Women: Case Studies in Biblical Application (Scottdale, Pa.: Herald, 1983).

5. Since I wrote this Roland has died. His memorial service was a testimony to his openness and faith.