Deeper Commentary
CHAPTER 2
2:1 But you- Despite the presence of other, false, teachers, Titus
was to focus on teaching which promoted spiritual health or 'soundness'.
Must teach what accords with sound doctrine-
His teaching was to
accord with sound teaching; presumably referring to the basic teachings
which comprised the Gospel message. The argument suggests that “sound
doctrine” is a body of material against which subsequent teaching can be
compared.
Being unsound in the
Faith is another way of saying that in works a man is denying Christ; to
be "sound in the faith" is to tell the truth and not be lazy nor
gluttonous (Tit. 1:13,16). Good behaviour "adorns the doctrine of God",
i.e. the basic doctrines of the Gospel (Tit. 2:10); the practical
commandments of Tit. 2:2-10 are "the things which befit the sound
doctrine" (Tit. 2:1 RV) which Titus was to teach. It's almost as if Paul
is telling Titus to bring out the practical implications of the doctrines
which he was teaching. “Doctrine" refers to a code of behaviour, not just
a set of correct propositions concerning God and His plan with men. Thus
we don't read about "pure doctrine" anywhere in the AV; but rather
"sound doctrine": living, active doctrine. The things which become
sound doctrine are soberness, etc. (Tit. 2:1-4).
2:2 That older
men- This may refer to old in age, or to elders. The way the
commands proceed to younger men (:6) may suggest it is older people who
are in view.
Be sober-minded, dignified-
This and other characteristics which Paul is appealing for were not
inculcated by obedience to Jewish food laws and rituals which form the
context of these exhortations (1:15). A number of these characteristics
are mentioned in :12 as being inculcated instead by living under grace.
Realizing that we are saved in spite of ourselves actually provokes in us
a desire to be spiritual in response to that grace. For we cannot be
passive to knowing that by grace, I shall indeed live eternally.
Self-controlled,
sound in faith, in love, in patience-
This appeal is made to old men [elders?], old women and young men (:5,6).
It was obviously a very needed exhortation in the context. And yet the
ecclesias in Crete were prone to be attracted by hard core Judaism,
according to our notes on chapter 1. This is proof for all time that
legalistic obedience and keeping Jewish food laws (see on 1:15) is not the
same as self-control. Indeed it would seem that by attempting legalistic
obedience, these Gentile converts were justifying a lack of self-control
in their lives in other areas. Col. 2:23 makes precisely the same point-
that obedience to Jewish rituals is of "no value" in the battle against
self-gratification. By contrast, living under grace is what teaches us to
overcome the flesh (:12).
2:3
That older women likewise be reverent in demeanour-
Vincent: 'as those who
are engaged in sacred service'- an allusion to priestly service. The idea
is that the rank and file also live out the spirit of priesthood. The
Greek means 'on sacred duties'. This could mean that these older women
were elders in some kind of spiritual office in the church. But the
allusion may be to priesthood, which was the domain of males under the old
covenant. But now the entire church were to see themselves as a "holy
priesthood", including older women, who were otherwise excluded from
religious duties in most religions including Judaism. True Christianity
opens up opportunities for service to those whom society would generally
consider as unqualified to serve or be useful. Elderly women were
particularly in that category in the first century, and there are many
such groups within societies today. But the Lord has use for everyone
because He has given each convert unique talents and callings to service-
and not just to the visible leadership of a church.
Not slanderers-
The same word usually translated "devil". This is proof enough that the
word diabolos simply means a slanderer and does not necessarily
refer to any cosmic being. But the 'devil' is often used as a
personification for the Jewish opposition to the Christian movement in the
first century. These women had perhaps been influenced by Jewish thinking,
just as in 1 Tim. 4:7 we noted that the older sisters in Ephesus were
teaching Jewish fables.
Nor enslaved to much wine- The incidence of alcoholism amongst
elderly females is not something which receives much attention today, and
we can be sure that this was a radical area to address in first century
Crete. The older women were liable to just be overlooked in society and in
any pastoral program. But Paul sets a great example in showing that each
and every believer, in whatever situation they are in, must be valued and
cared for. And he puts the finger on a weakness which many would've just
shrugged off as irrelevant to the main thrust of church life and just a
personal matter. But if they were teachers, it was not right that they
were also alcoholics.
Teachers of that which is good- These women had a teaching
ministry- something unheard of in most contemporary religions. This is one
reason for thinking that the 'older women' and 'older men' here could
refer to elders rather than necessarily those older in age. We see here
the immense value of the human person. In an age when old women were
considered irrelevant to the functioning of any religious group,
Christianity had a unique place for them. They are not criticized for
teaching; as we saw in commenting upon 1 Timothy, the female teachers are
rebuked for the content of their teaching rather than the fact they were
teaching at all. The pastoral letters repeatedly focus upon the need for
correct teaching, rather than suggesting that troublesome individuals be
excluded from the church or the breaking of bread. The lack of such
commands is significant. It is a silence that is deafening. These churches
were threatened by serious false teaching and immorality; but Paul's
inspired answer is to control the platform, the teaching ministry, rather
than throwing people right out of the church or the symbols of the Lord's
patient, saving love.
2:4 So that they may train the young women- This could suggest that
there was a specific women's ministry intended, after the pattern of
Miriam teaching the women of Israel.
To love their husbands, to love their children- In an age of
arranged marriage rather than love marriage, this was a required
exhortation. And it shows that 'love' as God intends is an act of the
will. It is not something which comes and then can leave. It can be
practiced in response to a command like this. The 'love' they were to show
them was not, therefore, the natural love of a women towards her children;
but the conscious act of Christian love. They were living in an age, as we
are, where people were "without natural affection" (Rom. 1:31; 2 Tim.
3:3). There was to be a resurrection of love, and a break with the spirit
of the age in regard to feelings and family commitment. It could be that
there was a specific reference here to not practicing abortion or
infanticide, which were common.
2:5 To be self-controlled, pure, working at home- The Greek in all
these verbs suggests a moral, sexual tendency towards immorality which was
to be guarded against. Again we note that the attraction of legalistic
Judaism had not influenced them for good. Rather were they perhaps feeling
justified in immorality because of a few acts of legal obedience.
Kind and submissive to their own husbands- This is written in the
context of church life where both husband and wife were believers. For
wives in Eph. 5:22 and Col. 3:18 were to submit themselves to their own
husbands as unto the Lord Jesus. The context of Titus is that there were
many false teachers around, demanding submission to them. But the women
were to not submit themselves to them, but to their husbands who were
hopefully leading the family in sound teaching. Likewise believing slaves
were to be submissive to their believing masters, who also were intended
to be teaching them rightly (:9). The force of "their own" suggests
to me that there were competing claims for submission; and the context is
of false teachers seeking submission to themselves. This I suggest is the
first context for the 'submission' which is in view here and in :9.
That the preaching of the word of God may not be mocked- The
pastoral letters continually reflect a concern that there was a watching
world outside the churches, eager to slander and mock the Christian
movement. And no reason must be given for this to be legitimate. He
assumes that all believing men and women would be preachers of the word,
yet if the wives were disorderly in their behaviour they would bring
mockery upon the message preached. See on 1 Tim. 6:1.
2:6
The younger men likewise exhort to be
self-controlled- See on 2:2
self-controlled. But the Greek is literally 'sober minded', and the
"likewise..." suggests this may be a continuation of the criticism of the
older women for being alcoholics (:3). The soberness in any case is a
required characteristic of all believers because of the immense gravity of
the issues with which we constantly deal with- eternal life and eternal
death, living in the shadow of the Lord's crucifixion death for us. These
things can only issue in a sober, serious mindset.
2:7 In all things show
yourself as an example of good works- This suggests a conscious
self exhibition, of the kind Paul makes in 1 Tim. 1:13-15. This is not
posing or posturing; it is a realistic acceptance of the fact that actions
speak louder than words. In a largely illiterate congregation, the real
teaching of the Christian life was by example, and not by appeal to words
on scrolls or ancient manuscripts which were inaccessible to the majority.
In your teaching show integrity- Lack of integrity in teaching is
found in telling people what we perceive they want to hear, rather than
what they need to hear from God.
Dignity- The spirit of first century Crete was what we have today-
a love of entertainment, light hearted joking and enjoyment. This is not
to feature in teaching. We are dealing with ultimately serious issues, of
eternity. And if we have grasped them, our teaching will likewise be with
an appropriate dignity and soberness. The continual appeals for soberness
[NEV "self-control"] were obviously needed in Crete and they are in our
age no less.
2:8 Sound speech that cannot be condemned; so that an opponent may be put to shame, having
nothing evil to say about us- Again we have the impression of
the Christian churches being surrounded by critics, who had infiltrated
them, and who were ever seeking to slander the Christian movement. The
context requires that there were within the churches such 'opponents',
eagerly grabbing hold of the words and behaviour of Christian leaders in
order to speak evil of the Way of God in Christ. We recall how the Jewish
opposition "spake evil of the Way" in Acts 19:9. The opposition were going
to do this no matter how careful Titus was. Therefore the "put to shame"
may refer to how they would ultimately be silenced at the day of judgment,
where it will supremely be manifest that the true Christian "cannot be
condemned". Speaking of the sudden destruction of the wicked at the future
judgment, David reflected: "So they shall make their own tongues to fall
upon themselves" (Ps. 64:8). Unsound speech will be condemned, or perhaps
[will lead to our] condemnation.
2:9
Encourage servants to be submissive to their
masters- See on :5
submissive. The implication would be that their masters were also
believers; see on :9.
And to be pleasing to them in all things- The other 8 occurrences
of the Greek word are all about being well pleasing to the Lord. This
confirms my suggestion that the masters were believers "in Christ", and
they were to view their masters as the Lord; all service done to them was
done to Christ. This was an incredibly liberating concept for those locked
into slavery, just as it is to those locked in to the slavery of working
on minimum wage or other forms of modern slavery. One of the most
obvious issues faced by Christian slaves was that they were often treated
as the sexual property of their masters or mistresses. Should they resist
or not? We could read Paul's inspired position here as assuming that what
is in view is "all things" which are not contrary to the Lord's way. And
he is only addressing that. But that would be an assumption. So we must at
least allow the possibility that he is here allowing believers in
difficult circumstances to follow one principle [obedience to masters]
whilst breaking another.
Not argumentative- The slave owned nothing, not even his or her own
body. There was a chronic search for meaning and self value, a desire to
preserve identity, define boundaries and keep self-respect, and secret
ownership over at least some things, however small. These needs reflected
themselves in arguing back with masters over requests made, and in petty
theft of objects (:10). All these psychological needs were met in Christ,
and according to contemporary references to Christianity, it was very
popular amongst the slave population for precisely these reasons. The Lord
likewise knows exactly our needs, emotionally and psychologically. And if
we will accept it, there is the ultimate answer in Christ.
2:10 Not petty thieves- See on :9 Not argumentative. The
believers who were in slavery were told no to 'purloin', not to steal
little bits of property and money in the hope that one day they would save
enough to buy their freedom. And yet we in our century with our mortgages
and pension schemes are in just the same desperate, petty, small minded
position!
But showing integrity in everything; that they in all things may make
attractive the doctrine
of God our Saviour-
The psychological breakout from the awful mental trap of slavery... this
was a huge advertisement for the teaching of the Gospel, and of the
practical success of God's plan of salvation in Christ.
2:11 For the grace of God has appeared, bringing salvation to all men-
“The grace of God… bringing salvation to all men…” is an allusion to
the great commission to preach salvation to all men. But here,
grace is said to do this. The conclusion seems unavoidable: grace and the
preacher are inextricably linked. The experience of grace is the essential
motive behind all witness, and the witness itself is about God's saving
grace. That salvation is by grace enables us to look forward with
eagerness rather than uncertainty to the second coming, and our lives are
thereby changed. "The grace of God… teaches us that, denying ungodliness
and worldly lusts… looking for that blessed hope, and the glorious
appearing of the great God and our saviour Jesus Christ" (Tit. 2:11-13).
The word 'appearing' refers both to the appearing of grace now, and the
appearing of the Lord at the second coming (:13). The ultimate outworking
of grace will be at the Lord's return, when we shall be raised from the
dead and this mortal shall put on immortality.
The Greek for “all men” suggests that God’s grace that brings salvation to
all has appeared; but we have to take that salvation to others and they
must respond to it. "All men" and "us", we who have heard it, are
paralleled (:12). Or we could conclude that potentially all men
could be saved, but they will not be because the preachers haven’t taken
the message of God’s grace to them and they haven’t all responded to it.
See on 1:3. In the context, Paul has just addressed various categories-
old men, old women, elderly female alcoholic Christians, young men and
slaves. God's grace has appeared to "all men" in the sense of all kinds of
people; and His desire to save teaches all people, of whatever type and
station, the transformation of their lives which is appropriate in their
situation.
2:12 It trains us- "Teaching us", although the word
is elsewhere often translated 'to chasten'. Feeling and experiencing God's
grace does chasten us, far more strongly than direct discipline in terms
of punishment. Just as God’s grace is
likened to a king in Romans, reigning over us, here it is likened to a
teacher. From the time of our spiritual birth at baptism, we are trained
up by grace. The contrast is with how Paul was trained up from a child in
the things of the Law (Acts 22:3); Titus was up against converts who were
prone to influence by legalistic Judaism, as noted on chapter 1. If we
grasp the wonder of salvation by grace, that we are saved by status,
counted as righteous right now, we can’t be passive to it; we have to
respond by living a spiritual life. Knowing we are saved by grace can
alone enable us to look forward eagerly to Christ’s return (:13). The
initial aim of the letter is to guide Titus as to how to teach and who to
appoint as teachers. But he is reminded that the most powerful teacher is
the experience of grace. The Gentile converts on Crete were tempted by
Judaistic legal obedience; but as noted on chapter 1, this wasn't
achieving spiritual characteristics in them. It is grace which teaches
them.
To renounce ungodliness and worldly passions-
"Worldly" is only used elsewhere about the Jewish world (Heb. 9:1). The
lusts or passions of the Jewish world were those provoked by living under
law, believing that obedience to commandment and avoidance of sin is the
way to salvation. Paul's autobiographical section in Romans 7 describes
this in his own experience; obsession with law bred lust and sinful
desire. Living under grace is the way to 'deny' those lusts; believing
that we are saved by grace, already in the status of 'saved', totally
independent of our obedience or disobedience. Our response to that will be
so powerful that we reject or overcome the passions of the flesh.
And to live self-controlled, upright, and Godly lives in this present age-
These are all internal, mental characteristics brought forth by God’s
“grace”, or gift. That gift is the work of the Holy Spirit within our
spirit.
2:13 As we look for the blessed hope- Grace and faith in the
forgiveness of sins teaches us to look for the blessed hope and the
appearing of Jesus. It is not the apparent fulfilment of Bible
prophecy in geopolitical events which makes us look for the blessed Hope.
Rather it is God's grace and the certainty of salvation which makes us
look for it the more eagerly. The same word is used in Jude 21, "looking
for the mercy of our Lord Jesus Christ unto eternal life". It is
confidence in this which allows us to be as men who wait in constant
expectation of our Lord's return (s.w. Lk. 12:36 "men that wait for their
Lord"). We look not simply for His coming, but for the Hope of salvation.
The Greek elpis doesn’t mean a 'hope for the
best' kind of hope but rather refers to a solid certainty. If we aren't
sure of salvation at His return, we can hardly look forward to it. A firm
grasp of salvation- definite salvation- by a real grace alone means we can
look to that day with confidence and expectation. See on Col. 1:5. The
'blessed' hope is literally 'the happy hope'; and we "look for" this, or
as the Greek suggests, we admit it, we accept it. God's grace therefore
gives us the joy of certain salvation and joyful anticipation of the
return of the Lord Jesus. The good news of the Gospel really is of joy and
peace and security. But too often the only real message seems to be 'Learn
to read the Bible effectively, understood a package of true doctrines,
then you will be responsible to judgment, and hopefully, you may be
accepted for eternity'. This is a non-Gospel. It is hardly good news,
which brings joy and peace along with it.
The manifesting
of the glory of the great God, and of our Saviour Jesus Christ- The same Greek word
used in :11 for 'the appearing' of God's grace. The point is that when
grace appeared in our lives, we were assured of salvation at the Lord's
return- in the sense that we should be able to say that if the Lord comes
now, or we die now, then we shall surely be saved. If God’s glory is to be
eternally revealed, we are to live that same glory within our own minds
now; in this sense we “have eternal life”, the kind of life we shall
eternally live begins now.
2:14 Who gave himself for us- The phrase 'to give self for' is used
several times in the NT; it doesn't necessarily have to refer to the
crucifixion, although that is surely largely in view.
That he might redeem us from all iniquity-
"Redeem" or 'ransom' suggests that we are bought out
of slavery to our master- "iniquity". As Romans 6 puts it, we are no
longer slaves of sin once we accept the Lord's death in baptism. We are
totally forgiven of all sin once "in Christ"; by grace and not by our
works.
And purify to himself a people for his own possession-
There is another aspect
attaching to the fact that the Lord obtained our freedom from our sins.
Because we are forgiven, not because of our works of repentance but simply
by grace are placed in a status of 'saved', we cannot be passive. We
respond to this by allowing ourselves to be 'purified' by His Spirit, and
zealously responding in good works. This purification, whereby He
possesses / dwells within us, is by the Spirit.And thus we become
His very own personal possession. We are His, and He thereby abides in us.
The argument is so similar
to that in Romans. "Purify" translates a Greek word often used about
ritual, legal purification. The reference is to the fact that Jewish false
teachers had been pressurizing these Gentile converts with their various
theories of purification (1:15). The Lord is now at work to purify us,
rather than us having to perform rituals to purify ourselves. We are to
respond to His actions by purifying ourselves from all filthiness of the
flesh and spirit (2 Cor. 7:1). But the Biblical emphasis is upon His
cleansing / purifying action, which we respond to. The gift of the Spirit
is described as God purifying our hearts in response to our having
believed the Gospel (Acts 15:9). The Holy Spirit is a holy mind /
disposition, a working within us, rather than any external ability to
perform miracles. The sacrifice of Christ means that our conscience, our
mind, is "purged from dead works to serve the living God" (Heb. 9:14).
Believing we are totally redeemed from sin means that we wish to respond
in good works of service. And we are empowered to do so by the conscience
being purified. The language of Heb. 9:14 is very similar to what we have
here in Titus. There are many parallels between Titus and the letters to
Timothy; in them we read of the pure / purified heart and conscience of
the believer (1 Tim. 1:5; 3:9; 2 Tim. 1:3; 2:22). This purifying of the
heart is a reference to the Lord's work through His spirit, in the hearts
of all those who have accepted His redemption of them by grace. All this
is in pointed contrast to the way the Jewish false teachers in Crete were
offering sinful Gentiles a conscience about sin which was defiled rather
than purified (1:15,16).
Zealous of good works-
As noted above, these good works arise from believing that we have been
redeemed from sin by grace and not works. The wonder of that is so great
that we can no way be passive to it.
2:15 These things speak and exhort and reprove with all authority-
The authority was the Spirit-guided word of Paul in the letter to Titus.
The "things" refer to the wonderful message of salvation by grace, and
transformation in response to it. These things were what should be taught
from the platform, and not Judaistic legalism. And they were to be a
comfort to the hearers [the idea of 'exhort'].
Let no one despise your teaching-
See on 1 Tim. 4:12 Let no man despise your youth. People did
despise the teaching; but we allow others to despise us. It is our choice
whether we allow them to despise us. The Judaists would have mocked the
message of salvation from sin by grace; they were arguing for purification
by ritualistic obedience rather than by the Lord's work in our hearts by
the Spirit. But Titus was to be unashamed of the message.
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