Titus 2:1 - Meaning and Application

Here is the third part of the letter. In the previous chapter, Paul had told Titus, the Christian worker in Crete, how to deal with church government and how to set in order what was still lacking in the churches. Now he tells him, first, to carry out his own office faithfully. Ordaining others to preach would not excuse Titus from preaching himself. He also must not care only for ministers and elders, but must teach ordinary believers their duty too.

The word “but” points back to the false teachers, who spread myths and empty, useless ideas. In contrast to them, Paul says, “Speak what fits sound doctrine.” That means teach what agrees with God’s word, which is pure, life-giving, and able to nourish believers in eternal life. True gospel teaching is sound teaching, both in itself and in its effect. It is good and holy truth, and it makes believers good and holy too. It strengthens them and fits them for God’s service.

Ministers must be careful to teach only such truth. If ordinary Christian speech must be wholesome and useful for building others up, as in (Ephesians 4:29), then preaching must be even more so. Paul then goes on to give Titus specific instructions for different kinds of people, from (Titus 2:2-10). Ministers should not stay in general statements only. They must give each person what belongs to his age, place, and way of life. They must be practical and specific, teaching every person his duty.

This is a useful Christian guide for old and young, men and women, the minister himself, and servants. To older men, Paul gives this charge. Some take “aged men” to mean church officers, including deacons, but it seems better to mean men who are old in years. Old followers of Christ must live in a way that fits Christian teaching.

They are to be sober. Age itself is no excuse for loss of self-control. Old people must not think that the weakness of age gives them leave to become unrestrained in food, drink, or habits. They should keep measure in all things, for the sake of health, good judgment, and example to younger people. They are to be grave, meaning serious and steady. Lightness of behavior is unfitting in anyone, but especially in the aged. Their dress, speech, and conduct should show dignity, not vanity or foolishness.

They are to be temperate, which means moderate, wise, and in control of their passions. A person like this is not carried off by wrong desires or improper behavior. They are also to be sound in the faith, sincere and firm in holding to the truth of the gospel. They should not be eager for novelty, nor easily pulled into false opinions, sects, Jewish myths, traditions, or the empty speculations of rabbis. Those who are full of years should also be full of grace. As the outer person weakens, the inner person should keep growing stronger.

Paul adds that they must be sound in charity, or love. This fits well with faith, because true faith works through love. That love is to be real, not fake. It includes love for God for his own sake, and love for other people for God’s sake. The duties we owe to others flow from our duty to God. We are to love people as people, and believers especially as those who are precious in the earth. That love must remain steady in both trouble and comfort. Older people must also be sound in patience. They are often tempted to irritability, bad temper, and quick anger, so they need to guard against these weaknesses. Faith, love, and patience are three major Christian graces, and strength in them is a large part of gospel maturity. Patience must last through suffering, and also through waiting, bearing hardship well and waiting contentedly for good things until the right time. In this way they should follow those who through faith and patience inherit the promises.

Paul then turns to older women. They also must be taught and warned. Some think this means the women who served the church in practical ways, but it is better understood as all older Christian women. They must be in behavior as befits holiness. Men and women alike must live in a way that matches their profession of faith. The virtues already named, sobriety, gravity, self-control, soundness in faith, love, and patience, are not only for older men. They also belong to older women. Women, like men, must hear and learn their duty from God’s word. There is not one way of salvation for one sex or class and another way for another. Both must learn and practice the same truths as older people and as Christians.

So older women are also to be in behavior as becomes holiness, meaning that their outward conduct should fit their claim to be holy people. This includes a godly decency in dress, movement, expression, speech, and every part of life. That comes from an inward habit of holiness, which shapes the outward life at all times. Scripture may not give a direct command for every word, look, or style in particular, but it does give general rules by which all things must be guided, as in (Colossians 10:31), “Whatever you do, do all to the glory of God,” and (Philippians 4:8), where believers are told to think on what is true, honorable, just, pure, lovely, and of good report. In the same way, whatever is fitting or unfitting for holiness gives us a rule for conduct.

They are not to be false accusers. That means they must not slander others or spread harmful talk. This was a common and serious sin, especially gossip that damages neighbors, separates friends, and speaks badly of people. A slanderer does the devil’s work, so much so that Scripture gives such a person the devil’s name. This sin goes against love, justice, and fairness between people, and it often grows out of malice, hatred, or envy.

They are also not to be given to much wine, that is, not ruled by it or controlled by it. This is shameful and sinful in anyone, but especially in older women. It was also too common among the Greeks in that place and time.

It is shameful and corrupting, because it destroys purity in both body and mind. It is also a bad example and does not fit the proper duty of older women, who are to be teachers of good things.

This does not mean they are to be public preachers, since that is forbidden (1 Corinthians 14:34, “I do not permit a woman to speak in the church”). But they can and should teach in other ways, especially by their example and godly living. Those whose actions and conduct match holiness are already teaching good things, and they may also teach by sound instruction at home, in a private way.

The words of King Lemuel, the message his mother taught him, show this clearly. A woman like this is praised: “She opens her mouth with wisdom, and kindness is on her tongue” (Proverbs 31:1, Proverbs 31:26). Teachers of good things stand against teachers of corrupt, useless, or vain things, including old wives’ tales and superstitious sayings and practices. Their work is to teach what is good.

There are also lessons for young women, and older women are to teach and guide them in religion according to their age and situation. Older women often have easier access to young women than men do, even easier than ministers do, so they should use that chance well. This is especially true for young wives, since the apostle speaks of their duties to husbands and children.

These younger women are to be taught, first, to have a good personal character. They should be sober-minded and discreet, unlike the vanity and recklessness that often come with youth. Discretion and chastity fit well together, because many people fall into serious temptation through what began as simple carelessness. Proverbs says, “Discretion will protect you, understanding will keep you from the evil way” (Proverbs 2:11). Chastity and staying at home also belong together. Dinah, when she went out to visit the daughters of the land, lost her chastity.

Women whose home feels like a prison may in fact treat chastity as a burden. Of course, there will be times when they must go out, but a restless habit of wandering for pleasure or company, while household duties are neglected, is the danger in view. That kind of spirit often leads to other sins as well. Paul says of some widows, “They learn to be idle, wandering from house to house, and not only idle, but also gossips and busybodies, saying things they ought not” (1 Timothy 5:13, 1 Timothy 5:14). A woman’s proper work is to manage the home and give no cause for enemies to speak badly of her.

They are to be good in general, in opposition to all vice, and especially good in their own place. That means kind, helpful, and generous, like Dorcas, who was full of good works and acts of charity. Some think “good” here also points to a gentle and cheerful spirit, not harsh or bitter. Such a woman does not nag, fret, or trouble everyone around her. Instead, she has a pleasant manner, gives helpful advice, and works hard. In that way she builds her house and does her husband good all her days.

So, in their personal conduct, they are to be sober, discreet, chaste, home-loving, and good. In their family duties, they are to love their husbands and be obedient to them. Where there is true love, that command is not hard.

God has ordered this subjection in nature and by his will. Paul says, “I do not permit a woman to exercise authority over a man” (1 Timothy 2:12). He then gives the reason: Adam was formed first, then Eve. Adam was not deceived, but the woman was deceived and became the one who transgressed (1 Timothy 2:13, 1 Timothy 2:14). She fell first and was the means of leading her husband into sin. She was meant to be a helper, but instead became the instrument of his fall and ruin. Because of that, the bond of subjection was confirmed and made firmer for her (Genesis 3:16).

This order was already set in innocence, when Adam was formed first and the woman was taken from the man. Then, after the fall, the woman was first in transgression and helped lead the man astray. Her subjection became less easy and less pleasant, since it was part of the penalty on her. Yet through Christ this state is still made holy.

Paul says, “Wives, submit to your own husbands, as to the Lord” (Ephesians 5:22, Ephesians 5:23). That means they are to recognize Christ’s authority in their husbands, since husbands bear his image. “For the husband is the head of the wife, even as Christ is the head of the church.” Christ is the head of the church to protect and save it, to supply its needs, and to deliver it from evil. In a similar way, the husband is to care for his wife, protect her from harm, and provide for her as he is able.

So, just as the church is subject to Christ, wives should be subject to their own husbands “as is fitting in the Lord” (Colossians 3:18). This is in line with Christ’s law and honors both Christ and the Father. The duty is not an absolute, unlimited, or slavish submission. It is a loving order that prevents confusion and supports the good of the marriage.

So wives must be taught their duty of love and submission to their husbands. They must also love their children, not with mere natural affection, but with a holy love shaped by God’s word. This is not a foolish love that lets children do evil or neglects correction when needed. It is a proper Christian love, shown in their religious upbringing, in shaping their conduct well, and in caring for their souls as well as their bodies, and for their spiritual welfare before their earthly welfare.

The reason is clear: “that the word of God may not be blasphemed.” Failure in these family duties would bring great shame on Christianity. Unbelievers would be quick to ask, “What good has this new religion done them?” The word of God and the gospel of Christ are pure, excellent, and glorious in themselves, and that excellence should be seen in the lives of those who profess them, especially in family duties. When believers fail here, it becomes a disgrace. “God’s name is blasphemed among the Gentiles because of you” (Romans 2:24). People judge the religion by the lives of its followers, and in that way Christ is wounded in the house of his friends.

So much for the duties of younger women. Here next comes the duty of young men.

Young people are often eager, quick, and careless. So they need strong and serious urging to be thoughtful, not rash, willing to yield, not stubborn, humble and gentle, not proud and self-important. More young people are ruined by pride than by almost any other sin. Young men and women should carry themselves with seriousness and steadiness, while keeping the energy and life of youth.

That kind of life helps their younger years do real good. It leaves them with comfort when they look back in later days. It also keeps them from much sin and sorrow, and lays a good foundation for useful work and joy. Those who live this way will not grieve at the end, but will have peace and comfort in death, and afterward a glorious crown of life.

With these directions for Titus about what he should teach others, the apostle also gives Titus some instructions for himself. Titus could not expect to teach others well if his own life and preaching were not right. He must not pull down with one hand what he built with the other.

For his life, Titus was to be a pattern of good works in everything (Titus 2:7). Preachers of good works must also be examples of them. Good teaching and a good life must go together. A person who teaches another must also teach himself. If a minister lacks this, it is a serious fault and a great obstacle. In everything, or, as some read it, above all things, his example mattered most. Clear instruction is needed, but a teacher’s own life carries special weight. People are more likely to follow what they see than what they only hear.

Titus was to show in his life a living picture of the virtues and graces he wanted in others. When people see purity, seriousness, self-control, and a good life in their teacher, they are more easily persuaded to follow the same path. Ministers must be examples to the flock, and the people should follow them as they follow Christ.

He also needed direction in his teaching and doctrine. He was to show honesty, seriousness, sincerity, and speech that was sound and beyond criticism (Titus 2:7, Titus 2:8). His preaching had to make clear that its purpose was only to honor God, serve Christ and his kingdom, and bless souls. He was not to use the ministry for worldly gain, ambition, or greed. He was to avoid showing off cleverness, learning, or skill in speaking. Instead, he was to use sound speech, words that could not rightly be blamed, using Scripture language as much as possible when explaining Scripture truth.

This same pattern appears elsewhere. Paul said, “Watch yourself and your teaching” (1 Timothy 4:16). He also said, “Let no one look down on your youth, but set an example for believers in speech, in conduct, in love, in faith, in purity” (1 Timothy 4:12). Titus had seen that Paul’s own teaching and way of life matched. So must it be with all ministers, their teaching must agree with the Word, and their lives must agree with their teaching. That is the true and good minister.

Paul said the same thing about himself and his companions: “We preached to you the gospel of God” while working night and day, and the Thessalonians, with God, were witnesses of how holy, righteous, and blameless their conduct was (1 Thessalonians 2:9, 1 Thessalonians 2:10). This must be carefully watched, as the next words show. The reason for a minister’s strict life and sound preaching is that the opponent may be put to shame, having nothing evil to say.

Enemies will watch for any mistake and try to use it against a faithful minister. If they can find anything wrong in teaching or behavior, they will make use of it. But if both life and doctrine are sound, they will have no just cause for attack, and their opposition will be shamed. Faithful ministers always have watchers who look for their faults, so they must guard themselves closely. They may still face slander, because people with corrupt minds resist the truth and often speak against those who preach and live it. Still, they should live so well that they silence foolish criticism by doing good, and so that those who speak evil of them will be ashamed to find no real fault in their conduct in Christ.

This was Titus’s own charge, and it leads into the duties of free people, both men and women, old and young. Then Paul turns to servants.

Servants must not think that their low position puts them outside God’s notice or beyond his law. Because they serve human masters, they are not free from serving God. They must know and do their duty to earthly masters, while still keeping their eyes on their heavenly Master. Titus was to instruct and warn not only masters, but servants too, both in public teaching and in private counsel. Servants were to attend God’s ordinances for their instruction and comfort just as masters did.

Paul gives both the duties themselves and a strong reason for pressing them. First, servants were to be obedient to their own masters (Titus 2:9). This is their main duty, the mark by which they are known. “You are slaves of the one you obey” (Romans 6:16). This requires inward submission, respect, and reverence in the mind and heart. They should show proper outward signs of that respect by doing what is commanded.

If the Lord says, “If I am a master, where is my fear?” he means the respectful affection and proper signs of obedience that belong to him. A servant’s will must be subject to the master’s will, and the servant’s time and work must be available to the master’s command. “Servants, be subject to your masters with all respect, not only to the good and gentle, but also to the harsh” (1 Peter 2:18). This duty comes from God’s will and from the place God, in his providence, has given them, not from the master’s personality. If a man is their master, then the duties of a servant belong to him as master.

Servants, then, must be urged to obey their own masters. They must also try to please them in all things that are lawful, and in everything that belongs to a master’s rightful authority. This does not mean obeying or pleasing them without any limits. God’s right must always come first, and no human command may take its place.

If a master’s command conflicts with God’s command, we are taught to obey God rather than people. But servants should be sure there is truly a conflict before they take that stand. The will of God must guide both the servant’s obedience and the reason for it. Everything should be done with respect for God’s authority, mainly to please him, as (Colossians 3:22-24) teaches. When a servant serves an earthly master according to Christ’s will, he is really serving Christ, and Christ will reward that service.

How can servants please their masters in all things and still not become people-pleasers? In the wrong sense, people-pleasers are those who look only, or mainly, to human approval. They leave God out, or put him below people. They go along with what people want, even if it goes against God’s will. They care more about pleasing a master than pleasing God. That kind of man-pleasing is sinful, and all believers must avoid it, as (Ephesians 6:5-7) explains.

Christian liberty fits well with civil servitude and submission. A person may serve human masters and still be Christ’s servant. These things do not clash, as long as serving people is done according to Christ’s will and for his sake. Christ did not come to tear down civil order or social differences. So if someone is called as a servant, he should not be troubled by it, as (1 Corinthians 7:21) says. He is the Lord’s freeman, not free from service, but free in it. He is spiritually free, even if he is not civilly free. In the same way, the person who is free in society is still Christ’s servant. Bond or free, all are one in Christ.

Servants should not resent their condition or be upset by it. They should be faithful and cheerful in the place where God has put them, and try to please their masters in all things. This may be hard under harsh masters, like a churlish Nabal, but it is still the goal they should aim at as far as they can.

They must also not answer back. That means they should not contradict their masters, argue stubbornly, or use disrespectful or provoking words. Job once complained that his servants called him and gave no answer, but that was wrong for another reason. Here, silence is a sign of respect. It is better to receive a correction humbly and quietly than to reply with boldness or defiance. When someone knows he has done wrong, trying to excuse it only makes the matter worse.

Still, not answering back does not forbid a calm and gentle reply when that is fitting. A wise and good master will usually be ready to listen and do what is right. But answering at the wrong time, or in a rude way, or acting bold and sharp when no excuse can be made, shows a lack of the humility and gentleness that this relationship calls for.

Servants must also not steal, but show complete faithfulness. This is another major mark of a good servant. He must never use his master’s property for himself, or waste what has been entrusted to him. He must be honest and true, and treat his master’s goods as he would his own. (Proverbs 28:24) warns that a person who robs his father or mother and excuses it becomes a companion of a destroyer. Small acts of taking what is not right can harden the conscience and lead to worse sins. That is evil in itself, and it also leads to more evil.

Even if a master is harsh and stingy, and barely provides enough for his servants, they must not steal to make up for it. They should not take matters into their own hands by theft. Instead, they must bear their lot and trust God to provide and set things right. This does not include extreme cases where life must be preserved, since a servant has a right to the necessities needed to live.

Servants are not only to avoid stealing and wasting. They should also work to improve their master’s goods and promote his success as far as they can. The servant who did not increase his master’s talent was condemned for unfaithfulness, even though he did not embezzle it. Faithfulness in a servant includes prompt, careful, and thorough obedience to his master’s orders. It includes keeping secrets, carrying out business, managing resources wisely, and protecting what has been entrusted to him from loss or damage. Such faithfulness often brings blessing on the servant himself, while the opposite often leads to ruin. As (Luke 16:12) says, if you have not been faithful with what belongs to another, who will give you what is your own?

These are the duties Titus was to press on servants. He was to urge them to live in such a way that they would adorn the doctrine of God our Savior in all things. That means their meek, humble, obedient, and faithful behavior would commend the gospel and the holy religion of Christ to outsiders. Even servants, though they may think their low place gives them little chance to honor Christianity, can still do much if they faithfully do their duty.

Unbelieving masters would think better of that much-maligned way, which was spoken against everywhere, when they saw that their Christian servants were better than the rest, more obedient and submissive, more just and faithful, and more diligent in their work.

True religion is a credit to those who profess it, and they should make sure they bring no shame on it. Instead, they ought to adorn it as much as they can in all they do. Our light must shine before others, so that when they see our good works, they may glorify our Father in heaven. This is how the apostle’s directions to Titus end, as he teaches Titus how to carry out his work among different kinds of people.