SSL 12 - Titus 2:1-15
LAST WEEK: In Titus 1:1-5, 10-16, we were introduced to Titus, a co-worker in ministry Paul had left behind in Crete to organize and appoint leaders in the churches established there. We took away four major points of personal application: (1) For a born-again Christian, eternal life isn't a wish but a hope based on certainty. The word "hope" (Gk. elpis) means the expectation of what is certain. Eternal life is a promise of God (and it's impossible for God to lie). God planned it all the way back to "In the beginning" (Gen. 1:1a). (2) Christian ministry isn't a choice but a calling. As Paul pointed out in v. 3, that his ministry wasn't something he chose for himself but a calling he received "according to the commandment of God our Savior." (3) The proper remedy for false teaching is to cut-it-off before it can spread. Paul instructed Titus to "reprove them severely" - (Gk. elegchó apotemnō) which literally means to cut off, in other words, they were to be stopped or otherwise prevented from the opportunity of spreading this error to others in the church. AND (4) Born-again Christians have been made pure by the atoning death of Jesus Christ. The word "pure" (Gk. katharos = also clean, unstained, innocent, guiltless) can mean different things to different people. Unlike unbeliev-ers-and Paul is alluding to the ascetics we covered in 1 Tim. 4:1-5 who taught that a person could achieve a higher moral state by practicing self-denial of certain 'normal' things-who don't enjoy the freedom of true Christians who have the benefit of all of God's creation with thanksgiving.
THIS WEEK: In Chap. 2, we'll look at Paul's instructions about how various age and gender groups within the church should be treated and taught. It includes specific instructions for older men and women, younger men and women, and servants. Paul tells him to encourage traits such as faithfulness, respectfulness, dignity, and self-control. In vv. 1-10, Paul explains that living this way not only draws others to Christ but leaves critics with no room to attack the faith. In vv. 11-15 Paul explains the grace of God as something which encourages believers toward right behavior and right thinking. The previous Scriptures gave instructions for proper behavior of church members. Here, God's grace is shown as the foundation on which traits such as self-control, respect, and godliness are built. Paul also commands Titus to teach these ideas boldly, and with authority.
Read Titus 2:1-10 - SOUND DOCTRINE - TEACHING OLDER AND YOUNGER MEMBERS
1 But as for you, speak the things which are fitting for sound doctrine. 2 Older men are to be temper-ate, dignified, sensible, sound in faith, in love, in perseverance. 3 Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored. 6 Likewise urge the young men to be sensible; 7 in all things show your-self to be an example of good deeds, with purity in doctrine, dignified, 8 sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us. 9 Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argu-mentative, 10 not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect.
v. 1: "But as for you, speak the things which are fitting for sound doctrine" - In the phrase "as for you," Paul is making a sharp contrast between teachers of sound doctrine like Timothy and the false teachers he denounced in vv. 10-16 of the preceding chapter. His point is that sound doctrine isn't just head knowledge but a way of life that confirms and supports genuine faith, something observed, while the lifestyles of the false teachers indicated they were fakes and hypocrites.
v. 2: "Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance" - In that day and time, any man 40 or older would fit this category. Paul lists six traits: (1) "temperate" (Gk. sṓphrōn) literally a man who's inner viewpoint regulates well-balanced outward behavior; (2) "dignified" (Gk. semnotés) literally reverent and solemnly respectable; (3) "sensible" (Gk. phrónimos) can variously mean practical, intelligent, prudent, and wise-a good head on his shoulders. And "sound" (Gk. hugiē) literally healthy in (4) "faith" (Gk. pistis) literally something a person is persuaded of and also used for the words warranty or guarantee; "love" (Gk. agape) which we know to be unconditional, sacrificial love that puts other first; and (3) "perseverance" (Gk. hupomoné) literally a man who endures under trials. All in all, this describes a very strong, stable, self-controlled man.
v. 3: "Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good" - The word "word "reverent" (Gk. hieroprepés) also can mean sacred or respectful and describes a woman who is clear thinking and slow to anger. "Malicious gossip" is words spoken with evil intent, to harm or malign someone. This sin is also specifically condemned in the OT (Lev. 19:16) and is mentioned more than a dozen times on Paul's other writing. The standard for our church and any church should be zero tolerance. "Nor enslaved to much wine" doesn't require total abstinence (rare in those days) but clearly prohibits intoxication.
What constitutes "good" teaching is covered in the verses which follow.
v. 4: "so that they may encourage the young women to love their husbands, to love their children" - Still talking about "older" women (40+), these women typically married in their teens and had ample experience in childrearing and managing a household. They were expected to "encourage" (Gk. parakaleo) literally meaning to strengthen them with understanding so that their primary focus in life would be the love and care for their husbands and their children. In contrast to the immoral culture seen in Crete, young Christian wives were to be taught to live faithfully with their husbands.
v. 5: "to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored" - In these pastoral letters, we've heard Paul apply to term "Godly" to various aspects of the Christian life, and here, he basically outlines what it means in the context of young married women. (1) "to be sensible" (Gk. sōphronas) mean self-controlled and self-disciplined. We all know that when you're young and inexperienced, this can isn't easy but takes determined effort, especially if you didn't get it at home. (2) "pure" (Gk. agnós) which literally means uncontaminated or uncorrupted. (3) "workers at home" which tells them that management of the household takes priority of any outside activities. (4) "kind" (Gk. agathas) which is a good-natured and friendly disposition toward others. And (5) they are to be subject to their husbands" (Gk. upotassomenas), which is a military term meaning they were to place themselves in rank under their husband's authority. This is a woman who puts her family before everything and everybody else. Do you see Paul's analogy between marriage and the relationship between Christ and the church?
v. 6: "Likewise urge the young men to be sensible" - For young men, Paul ads "urge" (Gk. parakalei) to "sensible" (Gk. sōphronas) which literally translate to get up close and personal on the subject of self-control. Developing self-control would have been crucial to the young men in the pleasure-seeking culture of Crete, but in terms of sinful distractions, is probably worse in the U.S. today. I imagine most of us can speak from experience. During my first week at the U of A in the fall of '67, I was encouraged to do everything I'd been expressly forbidden to do in high school.
v. 7-8: "in all things show yourself to be an example of good deeds, with purity in doctrine, dignified, 8 sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us - Taken as a whole, Paul is pressing younger men to set good examples in two areas: (1) "good deeds" (or works) in this context are actions at home, in the workplace, in the church, and in the community that demonstrate a man's Christian character externall. Virtues like honesty, integrity, courtesy, love, respect, kindness, patience, and consideration are all examples. (2) "purity (Gk agnós = uncorrupted) "in doctrine," which translates to teaching in this context. Those who teach are to be "dignified," (Gk. semnotés) meaning to act and speak seriously. "Sound speech," literally incorruptible speech, means the teacher is well-prepared, knows his subject, speaks clearly, and is able to answer questions intelligently. Teaching of this type will be "beyond reproach" (Gk. anepilémptos = without blame), so that false teachers will have no ground of criticism.
v. 9: "Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative" - Paul is speaking about slaves, which were a very common segment of the ancient world, and the guidance of Christian slaves was an important concern of the early church. Insofar as they had no legal rights and their futures were completely under the control of their masters, slaves were strongly urged to obey their masters in everything and do their very best to please them, and confrontations could bring only disaster.
v. 10: "not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect" - Instead of being a sneak thief (common among slaves), Paul is saying that Christian slaves have a unique opportunity to demonstrate a powerful testimony to the Gospel, i.e., "adorn the doctrine," by their willing and faithful obedience to their masters.
TRUTH 1: The church should develop into a beautiful body so as to attract others to our Savior. How does the church develop into this kind of beautiful body that points people to Christ? In a nutshell, through sound doctrine, which Paul mentions in vv. 2:1, 7, and 10. All godly living must be built on the sound doctrine of God's Word, which reproves, corrects, and trains us in righteousness, equipping us for every good work (2 Tim. 3:16-17). The church is the family of God, and in the family there are all ages for the benefit of the entire family. The older have wisdom and experience to impart to the younger. The younger have idealism, energy, and enthusiasm that can encourage the older. Yes, having the older and younger together, whether in the church or at home, can create tension. But God's design is that we learn to live harmoniously and learn from one another.
Read Titus 2:11-15 - FOR THE GRACE OF GOD HAS APPEARED
11 For the grace of God has appeared, bringing salvation to all men, 12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, 14 who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. 15 These things speak and exhort and reprove with all authority. Let no one disregard you.
v. 11: "For the grace of God has appeared, bringing salvation to all men" - With the word "for," Paul connects the doctrinal basis for the ethical behaviors and actions described in vv. 1-10, above. In short, Christians should live this way because the "grace of God" that saves us also teaches us to live in a new way. Grace "appeared" with the incarnation of Jesus-and His life, teaching, and death revealed God's love, mercy, and grace. And the grace that Jesus offers is responsible for "bringing salvation to all men." Paul's writings here and elsewhere go far in developing the theme of human unity--Jew or Gentile, free or slave, male or female is irrelevant. All are equal at the foot of the cross.
v. 12: "instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age" - The grace of God, in addition to salvation, instructs (or teaches) us to changes our attitudes and behavior in two important respects: (1) "to deny ungodliness"-to refuse to say or do anything that goes against God's character or His will and "to deny worldly desires"-to reject sinful desires that result in immoral behavior. And (2) "to live sensibly" (Gk. sōphronas) which means applying self-control and discipline to ourselves, "righteously" (Gk. dikaiosynē) means living in a state acceptable to God, and "godly" (Gk. eusebós) simply means strong inner conviction and faith. All of this describes a lifestyle focused on God rather than self, and in His grace, God has given us the spiritual tools-fruits of the Spirit (Gal. 5:22-23)-to win the battle within.
v. 13: "looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus" - Although we are living in a fallen world, the grace of God instructs us that He has promised better things ahead for those who are faithful, and "the blessed hope" refers to the second coming of Christ, which is a certainty. The reference to Jesus as "our great God" is unusual in the NT, but is clearly supported in the Prologue to the Gospel of John where Jesus is equated with God.
v. 14: "who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds" - Here Paul connects his call for us to pursue godliness to the fact that a major purpose of Christ's death was to make His people holy, i.e., "to redeem us from lawlessness." And mark this down-if we allow ourselves to depart from godliness, we are, in effect, turning our back on the sacrifice that Christ made for us. Jesus' death didn't just purify us so we go to heaven but to be "a people for His own possession" in the here and now so we can be freed from the power and effects of sin in our earthly lives which, in turn, will cause us to be "zealous for good deeds" that will add many, many people to the kingdom of God.
TRUTH 2: God's grace first saves and then trains His people for godliness and good deeds. The word "for" that opens verse 11 links these verses to what he has just said. In vv. 1-10, Paul has shown that various groups of believers should beautify their lives with godliness and good deeds so as to attract others to the Savior. Paul's mention of "God our Savior," and in v. 10 elaborates on the theological basis for our salvation and how understanding that inevitably leads to a life of godliness and good deeds. At the heart of everything is this crucial concept of God's grace.
v. 15: "These things speak and exhort and reprove with all authority. Let no one disregard you." - "These things" refers to the instructions on the various groups in vv. 1-10 and the doctrinal bases for these instruction given in vv. 11-14. With this in mind, Paul gives three commands: (1) "speak" (Gk. laléō) lit. to use words to declare one's mind; (2) "exhort" (Gk. parakaleó) lit. to encourage when close beside (para = close to or joined with); and (3) "reprove" (Gk. elegchó) lit. to refute and convict with shame, a reference to false teaching or doctrines. And Timothy is to do this with all "authority" (Gk. epitagés) lit. the type of authority that comes with a military command. First, we can start with the truth that Jesus is said to have all "authority" in heaven and on earth (Mt. 28:18), and He delegated this authority to His Apostles, Pauling being the last. Paul in turn delegated his authority to Timothy and Titus, and this authority has been handed down from generation to generation to Christian preachers, evangelists, teachers, and leaders into the present age.
TRUTH 3: All authority on the human level is delegated authority. The Bible makes it clear that Jesus has all "authority" in heaven and on earth (Mt. 28:18), and He delegated this authority to His Apostles, and their authority has been passed on to leaders in the local church. The Bible states that leaders (i.e., pastors. Elders, deacons) are not to lord it over those allotted to their charge, but rather to be examples to the flock (1 Pet. 5:3). Therefore, if a leader or a group of leaders disregard God's Word and lord it over the church, they need to be confronted in line with biblical guidelines (1 Tim. 5:19-20). If they do not repent, they should be removed from office and put under church discipline. Only obedient men, who acknowledge that they are under God's sovereign authority, are in a position to exercise biblical authority in a local church.
