Titus 2:1-8. But as for you, teach what accords with sound doctrine. 2 Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. 3 Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. 6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. (ESV)
Manufactures, distributors, shippers and consumers are all realizing the effects of present product disruptions. Supply chain disruptions have affected the manufacturing and distribution of almost everything. People are warning of shortages of goods, and we see it in the delay in receiving orders and increased costs all around us. When supply chain disruptions are almost universal, it is foolish to think that almost everyone will not be affected. It would be selfish to only look to the here and now and not concern ourselves with solving broader problems. Like a leak in the far end of a boat, it is foolish to think that the problem will not eventually reach us.
As Christians who interact with the world, it is all too easy to get an immediate, consumer mentality even when thinking about the things of ministry. “The Character of a Healthy Church” is one where people of all age groups need to stop thinking as consumers and having their individual needs met, and each person start thinking as ministers, to take personal responsibility to solve problems and look for opportunities to serve. A church needs both the old and the young, and they should minister to one another. The grace of God enables us to bridge the generation gap in the church. One way to do this is for all members, young and old, to live up the standards that God has set for our lives (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 264). Wheaton, IL: Victor Books.).
In Titus 2, the subject changes from pastors to congregations, from leadership to laity. The entire chapter deals with the evangelistic impact of a spiritually healthy congregation and gives direct, practical instruction about how believers are to live for the purpose of showing sinners the power and joy of salvation. What is true of individual believers is, of course, also true of the church as a body. A church that is grounded in spiritual truth and protected from spiritual falsehood is to be spiritually healthy and productive through the way in which its members live. The fruit of right doctrine is righteous living.
The opening works in verse 1 “But as for you” indicates a transition by contrast between the false teachers in the churches, who, although they professed to know God, denied Him by their unholy living and were therefore “detestable and disobedient, and worthless for any good deed” (Titus 1:16). Those men had been tested and found to be useless, even dangerous. The pronoun You is intended to emphasize that Titus belongs to a very different category from the trouble-makers. It is hardly correct to claim, as many scholars do, that the writer merely denounces heresy, for in this case he clearly believes that truth is the best antidote to error (Guthrie, D. (1990). Pastoral Epistles: An Introduction and Commentary (Vol. 14, pp. 212–213). Downers Grove, IL: InterVarsity Press.).
Titus therefore was commissioned by Paul, and by extension all believers, to challenge their false teaching and false living and to teach/speak what accords/the things which are fitting for sound doctrine, in order to strengthen the testimony of the churches for the gospel of salvation. This teaching translates a present imperative of laleo, which refers to ordinary conversation. The present tense carries the idea of continuity and persistence, and the imperative makes the verb a command. Titus, and the elders he appointed (1:5), were commanded to teach/speak about right living as well as right doctrine. They were not to deviate, capitulate, or be intimidated. They were to be as aggressive in their teaching of sound doctrine and its corresponding godly lifestyle as the false teachers in the Cretan churches were in their unsound doctrine and its consequent ungodly lifestyle. Sound translates a participle form of the verb hugiaino, which has the basic meaning of “being well and healthy” and is the term from which we derive “hygiene.” The Elders are to give regular and careful pastoral instruction about practical Christian living and about the godly attitudes and actions that result from believing and obeying divine truth. They were to live lives that properly reflected their salvation from sin and were a worthy affirmation of the transforming power of their Savior. The gospel and its implications must be articulated. It is important to note that the apostle is not here focusing on the teaching and preaching of sound doctrine itself, as he does in 1:9. He is rather focusing on practical instruction about what accords with/the things which are fitting for, that is, based on and appropriate to, the sound doctrine that already has been taught. Prepo (what accords with/fitting) carries the basic meaning of “being prominent or conspicuous” and came to be used of a distinguishing characteristic. It represents that which is fitting, appropriate, proper, seemly. Truth requires certain behaviors that reflect and are appropriate to it (cf. Eph. 5:3). (Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, p. 106). Marshall, Texas: Bible Lessons International).
In Titus 2:2–8, the Holy Spirit prescribes a series of binding requirements that are necessary for members of a healthy church to have an evangelistic impact. The injunctions in verses 2–10 are strong, straightforward, and specific. Because they are so contrary to proud and self-willed human nature, they often have been unpopular and controversial, even in the church as a whole. At no time have they been more unpopular and controversial than in many churches today, where personal opinion and cultural standards take precedence over God’s truth and self-fulfillment is more important than holy living. “The Character of a Healthy Church” is reflected here in patterns of holy living that make for effective witness. They are here given as the distinguishing marks of the Christian groups addressed to: 1) Older Men (Titus 2:2), 2) Older Women (Titus 2:3–4a), 3) Young Women (Titus 2:4b–5), and 4) Young Men (Titus 2:6–8).
“The Character of a Healthy Church” that has an effective witness strives for holiness from:
1) Older Men (Titus 2:2),
Titus 2:2 2 Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. (ESV)
Old age is often associated with such things as maturity, wisdom, and patience (cf. Job 12:12). But that is not always the case. Increased age typically brings decreased energy, diminished vision and hearing, more aches and pains, and often more depression, hopelessness, and cynicism. The instruction here to Older men translates the single Greek term presbutes, which Paul used of himself (Philem. 9) when he was in his sixties. As Paul’s injunctions in this verse indicate, even older men sometimes need to be admonished to exemplify certain basic virtues. All older men are to live holy, exemplary lives before the Lord, before the church, and before the world. They are to abandon the recklessness, impetuosity, thoughtlessness, and instability that are characteristic of youth. In Paul’s first-century AD context, this refers to men over age 50 (Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Tt 2:2). Bellingham, WA: Lexham Press.)
First, they are to be sober-minded/temperate. The adjective (nephalios) carries the root idea of being free from intoxication. In the New Testament it is used metaphorically of someone who is moderate ((1 Cor. 15:34; cf. 1 Pet. 1:13; 4:7; 1 Tim. 3:2, 11). A sober-minded/temperate person avoids extravagance and over-indulgence. The sober-minded/temperate older man is able to discern more clearly which things are of the greatest importance and value. He uses his time, his money, and his energy more carefully and selectively than when he was younger and less mature. His priorities are in the right order, and he is satisfied with fewer and simpler things. Older men should first strive to be examples that personify these qualities, applying their discernment in collective decision making and help prioritize the use of time, talent, physical resources. In order to do these things, one must be sober-minded/temperate for being under the control of substances, including excessive drinking (along with gluttony) was often the prelude to the display of other vices following the dinners and banquets that instruction such as this aimed to discourage (Towner, P. H. (2006). The Letters to Timothy and Titus (p. 720). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Second, older men are to be dignified. Semnos (dignified) originally carried the idea of revered and venerable, but later came to be used generally of a person or thing that is honorable. The word does not carry the idea of arrogance or high class but of somberness in its best sense. The dignified person is never frivolous, trivial, or superficial. He never laughs at immorality, vulgarity, or anything else that is sinful and ungodly. Nor does he laugh at that which is tragic or at the expense of others. In an era of over casualness, the godly older person will recognize the gravity of situations, and sensitively honor what or who properly is due reverence. Because Paul directed that self-controlled, sensible behavior be evident in every believer, he definitely indicated that it is needed and attainable by all Christians. It should be a distinguishing feature of Christian character consistently practiced within the home, the church, and among nonbelievers (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 298). Nashville: Broadman & Holman Publishers.)
Third, older men are to be self-controlled/sensible. They should have the discernment, discretion, and judgment that comes from walking with God for many years. They control their physical passions and they reject worldly standards and resist worldly attractions. Because Paul directed that self-controlled, sensible behavior be evident in every believer, he definitely indicated that it is needed and attainable by all Christians. It should be a distinguishing feature of Christian character consistently practiced within the home, the church, and among nonbelievers (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 298). Nashville: Broadman & Holman Publishers.).
Fourth, older men are to be characterized by three positive attributes. They should be sound in faith, in love, and in steadfastness/perseverance. Sound is from the same verb (hugiaino) used in the previous verse in regard to doctrine. It refers to that which is healthy, proper, whole, to that which is as it ought to be. First of all, older men who have been through 50, 60, 70, or more years of life are to be sound in faith, having learned that God indeed can be trusted in every way. They do not question His wisdom or power or love, and they do not lose trust in His goodness and grace or lose confidence in His divine plan and divine wisdom. They do not doubt the truth or sufficiency of His Word or waver in their divinely assured hope that His sovereign plan will be fulfilled. Many older men (I think men, in particular) think that it is too late to begin learning the ins-and-outs of the faith. They are so wrong. Probably, for the first time—you may need to point out—they will have enough time on their hands to do some significant study of truth. Since age has required them to slow down in the doing of other things (perhaps they have been retired), one of the few things they can take up with new vigor is a study of the Scriptures. Certainly, the lazy, worthless pursuit of TV cannot be condoned! One is healthy in faith when he knows what the Lord teaches in His Word and has learned to put it into practice in his life. (Adams, J. E. (2020). I Timothy, II Timothy, and Titus (p. 109). Cordova, TN: Institute for Nouthetic Studies.)
Please turn to 1 John 4
Second, older men are to be sound … in love—toward God, toward His people, and toward those who do not yet know Him. They love by bearing one another’s burdens and thereby fulfilling the law of Christ (Gal. 6:2). They have learned to love when their love is not deserved and to continue loving when it is rejected and even when they suffer because of it. They lovingly forgive and they lovingly serve (1 Cor. 13:4-7; 1 Jn. 4:7-19). Growth in love is growth in our ability to act in the best interests of others. And this ties us back to our old friend hupomone, the patience and endurance that enables us not merely to survive, but to transform hardships into things of beauty for God.( Demarest, G. W., & Ogilvie, L. J. (1984). 1, 2 Thessalonians / 1, 2 Timothy / Titus (Vol. 32, p. 321). Nashville, TN: Thomas Nelson Inc.)
John illustrated this ability because of what God has done for us:
1 John 4:19–21 19 We love because he first loved us. 20 If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother. (ESV)
• God did not wait until we were lovely before He loved us. Godly love takes the initiative. Youthful immaturity waits for another to make the first move in reconciliation. Godly maturity cannot tolerate the barrier of conflict, much less indifference. If someone professes to love God, then as much as is possible with them they will seek to be at godly peace with others (Rom. 12:18).
Finally, older men are to be sound … in steadfastness/perseverance. They are to exhibit the ability to endure hardship, to accept disappointment and failure, to be satisfied despite thwarted personal desires and plans. They have learned to graciously live with such difficulties as physical weakness, loneliness, and being misunderstood and unappreciated. They do not lose heart when things do not turn out the way they had hoped and expected, but have the perfect confidence “that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). Steadfastness/perseverance is a much-needed virtue, especially in old age, as revealing personal maturity and strength of character. (Hiebert, D. E. (1981). Titus. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 436). Grand Rapids, MI: Zondervan Publishing House.).
Illustration: Becoming irritated by his Court Jester, in a sudden rage of wrath, a King sentenced his Court Jester to death. Then, realizing too late his rash decree, the king said to the Court Jester: “In consideration of your faithful services, I will permit you to select the manner in which you prefer to die.” The Court Jester instantly answered: “I select to die of old age.” (Tan, P. L. (1996). Encyclopedia of 7700 Illustrations: Signs of the Times (p. 937). Garland, TX: Bible Communications, Inc.) We may err as we talk through life, but to learn and persevere, is the task of the wise.
“The Character of a Healthy Church” that has an effective witness strives for holiness from:
2) Older Women (Titus 2:3–4a),
Titus 2:3–4a. 3 Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, 4 and so train the young women (to love their husbands and children), (ESV)
Like older men, older women among the saints are to be shown special respect and deference because of their age. Even when an older woman does something that is seriously wrong, she should be lovingly rebuked as a mother (1 Tim. 5:2). Paul does not specify the age a woman would have to be to qualify as older. But 60 is the age that Paul mentions in his first letter to Timothy in regard to widows who qualified for being put on the list to receive financial support from the church (1 Tim. 5:9). Such godly older women are a rich spiritual resource among the saints and deserve special esteem and consideration. In New Testament times, older women served the church in numerous ways. As Paul mentions later in the present passage, a key function of older women was to teach and encourage younger women in the things of the Lord. They also ministered to each other and to women in the church of any age, single, married, or widowed. They visited the sick and those in prison. They provided hospitality to Christian travelers, especially those in some form of ministry. In towns that were strongly pagan, Christian women would go through the streets and marketplaces searching for abandoned newborns who were unwanted and had been left to die by their parents. Christian women who rescued these infants would give them to church families for adoption. The conduct of the older women must reveal that they regard life as sacred in all of its aspects (Hiebert, D. E. (1981). Titus. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 436). Grand Rapids, MI: Zondervan Publishing House.)
Please turn to 1 Timothy 2
Paul states several qualities that should characterize older women. First, they are to be reverent in their behavior. Reverent in … behavior translates the single Greek word hieroprep[ma]es, used only here in the New Testament. The word has the root meaning of being priestlike and came to refer to that which is appropriate to holiness. Older women are to be godly examples of holiness (cf. Lk. 2:37-38). Older women should possess personal godliness, be worthy of respect, and play an essential role in the lives of the young women in the church. The concept of spiritual mentoring is evident in this passage (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 299). Nashville: Broadman & Holman Publishers.)
Paul explained to Timothy about women who are reverent in behavior:
1 Timothy 2:9-15 9 likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, 10 but with what is proper for women who profess godliness—with good works. 11 Let a woman learn quietly with all submissiveness. 12 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. 15 Yet she will be saved through childbearing—if they continue in faith and love and holiness, with self-control. (ESV)
• We live in a world that seeks its own rights regardless of the consequences. Although fully God, Christ voluntarily submitted to His Father’s will. Submission to Christ, is a good summary of genuine faith. Although completely equal with men in worth and value, when women graciously submit to their own husbands, they show to everyone what Godly submission is. Equality of the sexes does not negate the distinction of the sexes. Paul therefore Paul suggests that the way the church conducts itself in corporate worship (unity, modesty, proper submission) bears significantly on its effectiveness in world evangelization.It is no wonder that people who are ashamed of the true biblical doctrine of submission, have lost their effective ability to speak about faith, family, and genuine worship. (Crossway Bibles. (2008). The ESV Study Bible (p. 2328). Wheaton, IL: Crossway Bibles.).
Second, older women are not [to be] slanders/malicious gossips. Slanders/Malicious gossips translates diabolos, which means false accuser” and is used thirty-four times in the New Testament as a title of Satan, whom Jesus describes as “the father of lies” (John 8:44). Godly older women refuse to listen to, much less propagate, slanderous or demeaning words about others. Just as men are more inclined to abuse others physically, women are more inclined to abuse others verbally, which can be even more destructive. Those persons who cannot control their tongues in speaking lies, false accusations, and spreading malicious gossip (whether true or untrue) do the work of Satan himself. They cannot be slanderers and serve God. This exhortation to self-mastery of the tongue is especially directed toward women (cf. 1 Tim 3:11); however, self-control in this area applies to all Christian believers (cf. Jas 3:1–12). (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 299). Nashville: Broadman & Holman Publishe)
Third, older women are not to be slaves (Douloo ) to much wine, a strong phrase that refers to drunkenness. As many of them have done throughout history, older people on Crete sometimes turned to drink as a stimulant and a means of easing the pains, frustrations, and loneliness of old age. This means “to be held and controlled against one’s will,” and addiction to much wine becomes more a prison than a means of escape. Worse still, an older believer who becomes so addicted brings dishonor to the Lord’s name, profanes the reputation of the church, and, more often than not, leads others into following his or her ungodly example. The union of the two negatives suggests the close connection between a loose tongue and intoxicating drink (Hiebert, D. E. (1981). Titus. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 436). Grand Rapids, MI: Zondervan Publishing House.).
Fourth, and in a positive vein, older women are to be known to teach what is good. This (Kalodidaskalos) refers to instruction in that which is noble, excellent, and lofty. In this context, it includes the teaching of what is holy and godly. Having taught their own children well, older women now have the responsibility for teach younger women in the church and encouraging them to also be righteous and godly wives and mothers (vv. 4–5). Paul suggested in this passage that older women should possess personal godliness, be worthy of respect, and play an essential role in the lives of the young women in the church. The concept of spiritual mentoring is evident in this passage (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 299). Nashville: Broadman & Holman Publishers.)
In doing this, according to verse 4, they “so train/ encourage the young women”. This is the first of four purpose (hina) clauses in this passage (see also vv. 5, 8, 10). Older women are to teach and model godliness in order to train/encourage the young women in the church in the particular ways that Paul mentions here. Sophronizo (to train/encourage) literally means “to cause so many to be of sound mind and to have self-control.” It is closely related to the words translated “sensible” in 1:8 and 2:5 and “sensibly” in 2:12. A related noun in 1 Timothy 2:15, also applied to Christian women, is rendered “self-restraint.” The subjunctive verb in the present text refers to helping others cultivate good judgment and sensibilities. It is therefore another form of teaching, which, when accepted and heeded, will train/encourage those who are taught, in this case, young women. Although women are biblically forbidden to teach or have authority over men (1 Tim. 2:12), they do have the God-given responsibility to formally and informally teach children, especially their own, and younger women in the church. Communicating Paul’s exhortations for the younger women was not Titus’s direct responsibility. Rather, this was to be the duty of the older women. (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 300). Nashville: Broadman & Holman Publishers.).
• When godly Christian women do not infuse the younger generation with the things of God, the younger women often feel isolated, alone and adrift. Worse still, they begin to rely on secular instruction that takes them in the opposite direction from God’s design, with tragic results. Because of this failure, many young women leave the Church as seek the bond that should occur with Godly women, with women of the world. The question for every older woman then is do you have an active, ongoing mentoring relationship with a younger woman. If not, you are directly failing in a command of God. God expects you to not rest until such a mentoring relationship is established.
Illustration: Nine to One
In his book The Youth Builder, Jim Burns talks about the importance of building up young people with affirmation and trust. What he says about criticism applies to every age group: “For every critical comment we receive, it takes nine affirming comments to even out the negative effect in our life. Most young people receive more critical comments a day than encouraging ones. You can have a very positive, life-transforming effect when you develop a ministry of affirmation” (Morgan, R. J. (2000). Nelson’s complete book of stories, illustrations, and quotes (electronic ed., p. 163). Nashville: Thomas Nelson Publishers.).
“The Character of a Healthy Church” that has an effective witness strives for holiness from:
3) Young Women (Titus 2:4b–5),
Titus 2:4b–5 4 (and so train the young women) to love their husbands and children, 5 to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. (ESV)
Although Paul uses the term young women, it is clear from the context that he is here speaking only to wives, to young women who are married. It is not God’s plan that all men or women marry. To some believers He gives the gift of singleness (cf. 1 Cor. 7:8–9, 17). But the apostle is here speaking first to all young women who are married (v. 4b), then to those who have children, natural or adopted (v. 4c), and then again to all young wives (v. 5). No biblical standard is more viciously attacked today than the God-ordained role of women in society. And no passage is more ridiculed or reinterpreted by assailants within the church than verses four and five. God has a magnificent and wonderful design for women. It is a design that will fulfill their created purpose, maximize their uniqueness, make them a blessing to the world, and bring fulfillment to their own lives and glory to God. That design is succinctly stated in Titus 2. Paul continues by saying that, by their godly teaching and example, older women in the church are to train/encourage the young women to love their husbands. Paul is not speaking of romantic or sexual love, which certainly have a proper place in marriage, but of a committed love that godly wives choose to have for their husbands, just as godly husbands choose to have for their wives (Eph. 5:25, 28). Philandros is a noun, here rendered to love … husbands, and refers to willing, determined love that is not based on a husband’s worthiness but on God’s command and that is extended by a wife’s affectionate and obedient heart. Even unlovable, uncaring, , and ungrateful husbands are to be loved. This sort of love of husbands and wives for each other involves unqualified devotedness and is a friendship that is strong and deep. Communicating Paul’s exhortations for the young women was not Titus’s direct responsibility. Rather, this was to be the duty of the older women (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 300). Nashville: Broadman & Holman Publishers.)
Second, young women who are mothers are to be encouraged to love their children. Whether the children are born to the couple or are adopted, they are to be loved with a love that, like the love of spouses for each other, should be selfless and sacrificial. As with love for their husbands, love for their children is not an option. It is not based on the children’s physical attractiveness or personalities or intelligence but on their need. The most important responsibility of love for believing parents is to lead their children to a saving knowledge of Jesus Christ. But Paul’s admonition here is inclusive. Young mothers are to love their children in every way—practical, physical, social , moral, and spiritual—with a love that has no conditions and no limits. This love, to be fully expressed, is extremely demanding as the mother seeks to fulfill her obligation to raise godly children (see 1 Tim. 2:15). Why did Paul stress that young Christian women should love their husbands and families? While such teaching may appear too obvious for mention, there are forces at work in today’s world that undermine even that very basic part of family life. Women are being told that their interests or desires come first, that they must seek what makes them happy before they can be good wives and mothers. While women should be encouraged to use their gifts and abilities, each Christian woman must align her priorities with God’s wisdom, not the world’s values. She must love her husband and her children, accepting the sacrifices that love brings. God will honor those who value what He values (Barton, B. B., Veerman, D., & Wilson, N. S. (1993). 1 Timothy, 2 Timothy, Titus (p. 270). Wheaton, IL: Tyndale House Publishers.).
Third, according to verse 5, married young women are to be self-controlled/sensible. This is the same quality that should characterize elders (1:8), all older men (2:2), and, in fact, all believers (2:12). Common sense and good judgment should improve with age, but they should be evident even in early adulthood. The focus once again is on the mind; on having a sensible outlook on life that will filter down into sensible behavior (Campbell, D. (2007). Opening up Titus (p. 60). Leominster: Day One Publications.).
Please turn to 1 Peter 3
Fourth, young women are to be pure. Hagnos (pure) refers primarily to moral purity, and, especially in this context, to sexual purity, marital faithfulness. Peter explained this virtue:
1 Peter 3:1-5. Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct. 3 Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— 4 but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious. 5 For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands, (ESV)
Fifth, married young women are to be working/busy at home (oikourgous). Women who have no children or whose children are grown obviously have fewer obligations in the home and therefore much more time available, and the point is not so much that a woman’s place is in the home as that her responsibility is for the home. She may have a reasonable outside job or choose to work in the church or to minister in a Christian organization, a hospital, a school, or many other ways. But the home is a wife’s special domain and always should be her highest priority. That is where she is able to offer the most encouragement and support to her husband and is the best place for extending hospitality to Christian friends, to unbelieving neighbors, and to visiting missionaries or other Christian workers. To modern readers this statement may conjure visions of a young woman chained to the kitchen sink with six crying children at her feet. Paul has been accused by some interpreters of male chauvinistic tendencies. The context, however, does not support such notions. In first-century cultures, the home was the domain of the woman. This instruction by Paul would not have sounded foreign or oppressive to anyone in the Greco-Roman culture. He was not defining or limiting a woman’s place; he was addressing women where they were. This is not a picture of enslavement but of useful enterprise (Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 361). Nashville, TN: Broadman & Holman Publishers.).
Sixth, young women are to be kind. The word translated “kind” [agathos] literally means “good” or “useful for a purpose.” This nuance underscores the emphasis on productivity in these clauses and may indicate that this word should be attached to the preceding to complete the thought that women in the home should be “useful home-workers.”( Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 331). Wheaton, IL: Crossway Books.) They are to be gentle, considerate, amiable, congenial, and sympathetic, even with those who are undeserving and unkind to them. To be kind is to be godlike, “for [God] Himself,” Jesus said, “is kind to ungrateful and evil men” (Luke 6:35). Similarly, Paul admonishes believers to “be kind to one another, tenderhearted, forgiving each other, just as God in Christ also has forgiven you” (Eph. 4:32). Linked with the previous admonition, “to be working/busy at home” (oikourgous) would indicate an efficient management of household responsibilities, and “kind” (agatha) would indicate a lack of irritability in light of the nagging demands of mundane and routine household duties (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, pp. 300–301). Nashville: Broadman & Holman Publishers.).
Seventh, and finally, married young women are to be submissive/subject to their own husbands. Like all other Christian wives, they are to “be subject to [their] own husbands, as to the Lord. For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. But as the church is subject to Christ, so also the wives ought to be to their husbands in everything” (Eph. 5:22–24; cf. 1 Tim. 2:11–14). Women are not under the authority of men in general, but rather the authority of their own husbands. The Greek word translated submissive/subject is a military term that indicates voluntary submission to the one in authority (Eph. 5:21). (Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1625). Nashville: T. Nelson Publishers.).
That the word of God may not be reviled/dishonored is the second of four purpose clauses in this passage (see also vv. 4, 8, 10). In his first letter to Timothy, Paul gives a similar admonition, with a negative objective, to young widows, whom he wanted “to get married, bear children, keep house, [in order to] give the enemy no occasion for reproach, for some have already turned aside to follow Satan” (1 Tim. 5:14–15; cf. 3:7; 6:1). Whenever and in whatever way Satan’s will is accomplished, God’s glory is tarnished and His word is reviled/dishonored. Reviled/Dishonored translates blasphemeo, which means “to blaspheme or defame.” Paul’s point is that not only the evil things we say and we do, but also the good things that we fail to say and do, dishonor God and His Word before the church and before the world. Christian marriages and Christian homes, which exhibit a combination of sexual equality and complementarity, beautifully commend the gospel; those which fall short of this ideal bring the gospel into disrepute. (Stott, J. R. W. (1996). Guard the truth: the message of 1 Timothy & Titus (p. 189). Downers Grove, IL: InterVarsity Press.)
Illustration: Alex McFarland, author of “Abandoned Faith: Why Millennials Are Walking Away and How You Can Lead Them Home,” says that the breakdown of the family is the single most prevalent reason so many Millennials have walked away from Christianity. Jason Jimenez, his co-author said: “I could see now why they questioned God, His nature, and His …love,”. “If what their parents believed was true, why didn’t they live it? If God is so loving, why didn’t their parents show that same love to each other?” (http://www.faithwire.com/2017/03/09/author-reveals-the-single-greatest-contributor-he-says-has-led-so-many-millennials-to-abandon-faith/)
Finally, “The Character of a Healthy Church” that has an effective witness strives for holiness from:
4) Young Men (Titus 2:6-8)
Titus 2:6-8. 6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, 8 and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. (ESV)
As with young women, the general age group for younger men would be from marriageable age to 60 years old or so. Titus is charged to “urge” them, which translates parakaleo, which means “to strongly entreat someone.” As in verses 2 and 5, self-controlled/sensible carries the broad meaning of having common sense, and good judgment. Just as older men and young women are to be self-controlled/sensible, so likewise are younger men. Paul exhorted his young friend Timothy to “flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22). Peter commands younger men to “be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble” (1 Pet. 5:5). The instruction for younger men which follows that concerning older people is at first sight remarkably brief and bland in comparison (cf. the relative lengths of 1 Tim 2:9–15 and 2:8, Brox, 294). But the appearance is deceptive, since, although the statement is rather curt on its own, it is backed up by the qualities which Titus himself is to exemplify for the younger men in vv. 7f (Marshall, I. H., & Towner, P. H. (2004). A critical and exegetical commentary on the Pastoral Epistles (p. 251). London; New York: T&T Clark International.). Older men need to nurture younger men. In the matter of self-control, often younger men have issues in their lives which need airing in a heart-to-heart talk with a more mature man. The more mature Christian needs to be unshockable and able to share his own experiences. He can show what he has learned from his mistakes as well as his successes. There can be a warm but firm directing of younger men along the right lines in a way that puts heart into them to follow the path of self-control. Self-control is never fashionable in an ungodly world. Younger men need help, understanding and encouragement (Benton, J. (1997). Straightening Out the Self-Centered Church: The Message of Titus (p. 84). Darlington, England: Evangelical Press.).
Having given a general admonition for Titus to pass on to other young men under his care in Crete, Paul then gives that young spiritual leader in verse 7 a personal charge to show [himself] in all respects to be a model/example for all other believers in the churches, to follow. The word “model/example/pattern,” (tupos ) gives us our English word type. The word originally meant “an impression made by a die.” Titus was to live so that his life would be like a “spiritual die” that would impress itself on others (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 265). Wheaton, IL: Victor Books.).
There were several categories in which exemplary behavior was to be manifest. First, Titus was to be an example in doing good works/deeds. Kalos (good) does not refer to that which is superficial or cosmetic but to what is genuinely and inherently good, righteous, noble, and excellent. Titus’s works/deeds were to be true reflections of what he preached and taught. Christians are the Lord’s divine workmanship and are “created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10). We teach Christian lifestyle by showing others how to live godly lives as well as by talking about how to live. (Richards, L. O. (1991). The Bible reader’s companion (electronic ed., p. 848). Wheaton: Victor Books.).
Second, Titus was to be an example in his teaching/doctrine, show integrity/purity (Aphthoria). Not only was Paul was urging this young elder to make sure that he preached pure, orthodox doctrine, which he has already mentioned in 1:9 and 2:1. Paul may have also used this term to admonish Titus to live a life of moral integrity/purity that corresponds to the pure teaching/doctrine that he proclaimed. Third, Titus was to set the example of dignity, a serious life that is fixed on God and honors whatever honors Him. It does not preclude a sense of humor, laughter, or enjoyment. It does mean that they should be able to distinguish between that which is important and that which is trivial. Linking integrity and dignity, this pair of qualities has to do with the style and motives of the man behind the teaching. Integrity is sincerity, the utter refusal to be corrupted by worldly interests such as popularity or ecclesiastical preferment. Dignity/Seriousness is the opposite of light-heartedness, because the matters the Christian message deals with are weighty, and they carry eternal consequences for the men and women who hear them. Both these qualities are marks of the true servant of Christ, indispensable to one who has been entrusted with the Word of God, since the way in which a man teaches will confirm or detract from what he teaches. (Milne, D. J. W. (1996). 1 Timothy, 2 Timothy, Titus (p. 216). Scotland; Great Britain: Christian Focus Publications.)
Fourth and finally, Titus in verse 8 was to set an example by having sound speech that cannot be condemned/is beyond reproach. Sound is the same word (hugiaino) that is found in verse 1 and has the basic meaning of “being well, healthy, and whole.” In relation to speech (Logos) the issue here is not doctrine or theology but conversation, day by day speech. Titus’s speaking, whether formal teaching or informal conversation, was to be sound, healthy, edifying, life-giving, appropriate, that cannot be condemned/is beyond reproach. Such virtuous and consistent conversation is surely the mark of a genuinely spiritual man (Eccl. 11:9; 12:1). In other words, your conversation should reveal the fact that you are a child of God (McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 and 2 Timothy/Titus/Philemon) (electronic ed., Vol. 50, p. 164). Nashville: Thomas Nelson.).
Please turn to 1 Peter 2
The phrase so that an opponent/ in order that the opponent may be put to shame is the second purpose clause in this passage that reflects a reason for such high standards of holy living (see also vv. 5, 10) and refers back to the admonitions in verses 2–8a. The godly lives of older men, older women, young women, and young men all have, as part of their purpose, the putting to shame of the critics of Christ, His church, and His people. When an opponent makes a rash, unfounded charge against a believer, the obvious and public testimony of that believer’s life should be so commonly known that the opponent/accuser is embarrassed by his false criticism. Those who oppose sound teaching are put to shame because they cannot find a chink in the believer’s armor. There is no argument as effective as a holy life! (MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2140). Nashville: Thomas Nelson.)
This is what Peter explains in:
1 Peter 2:11-12 11 Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. 12 Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation (ESV).
When an unbeliever criticizes us, our righteous living should make it clear that we really cannot be condemned” because he has nothing bad to say about us. Us may simply refer to Christians in general, because people often judge a local church, or the Christian faith, by what they see in us. Hopefully from the accuser’s criticism, our godly testimony will arouse his curiosity, then his consideration, and ultimately his receiving Christ as Savior and Lord/conversion. If persons refuse to come to Christ, let it be the gospel message that they say no to, not the messenger who, because of a shameful and sinful life, clouds and even hides the purity of the word of salvation (Akin, D. L. (2017). Living Doctrine: The Book of Titus. (C. G. Bartholomew & D. Beldman, Eds.) (p. 36). Bellingham, WA; Burlington, ON: Lexham Press; St. George’s Centre.).
(Format Note: Outline & some base commentary from MacArthur, J. F., Jr. (1996). Titus (pp. 68–102). Chicago: Moody Press.)
