To establish order in the church Paul gave Titus instructions concerning the behavior of various groups of Christians that was appropriate for them. He had given directions concerning the appointment of proper leaders and had warned about subversive teachers in chapter 1. Now he advised regarding pastoral oversight.
"Paul here stresses the importance of building up the inner life of believers as the best antidote against error."38
"No condition and no period of life is to remain unaffected by the sanctifying influence of the gospel."39
This verse introduces the instructions concerning individual conduct that follow. In contrast to the false teachers, Titus was to teach the believers conduct that was in harmony with sound (i.e., healthy) doctrine (cf. 1 Tim. 1:10; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9, 13, 2:2). Paul wanted Christians to behave consistently with what they profess to believe. The primary motivation Paul used in the advice to follow is that these exhortations come from and agree with sound doctrine. A secondary motive that he also stressed is that the behavior he advocated would make a positive impact on unbelievers who would observe his readers.
Titus was to remind older men to be temperate (Gr. nephalious; sober, vigilant, clear-headed; 1 Tim. 3:2), dignified (Gr. semnous; worthy of respect, serious-minded rather than clowns), and sensible (Gr. sophronas; self-controlled; 1 Tim. 3:2; Titus 1:8; 2:4). These characteristics are all marks of maturity. They should also be godly. This means being sound in faith (Gr. hygiainontas te pistei; trust in God rather than correct in doctrine here), love (Gr. agape; concern for other people), and perseverance (Gr. hypomone; patiently enduring in view of their hope as believers).
". . . the years ought to bring, not an increasing intolerance, but an increasing tolerance and sympathy for the views and with the mistakes of others."40
These women were also to give evidence of their reverence for God in their behavior. Negatively they should avoid malicious gossip (Gr. me diabolous; slandering others; 1 Tim. 3:11; 5:13-14) and dependence on enslaving substances such as wine (Gr. mede oino pollo dedoulomenas; 1 Tim. 3:8). Positively they should teach what is good (Gr. kalodidaskalous) by deed as well as word and encourage the younger women to fulfill their responsibilities (v. 4a).
"We have bought into the notion that older people have had their day of usefulness and ought to make way for the young. But the principle here is quite the opposite. With age and experience come wisdom, and many older women have discovered secrets of godly living in relation to their husbands, children and neighbors and in the workplace that could save younger women a lot of unnecessary grief. And when the unavoidable trials come to the young woman, who better to guide her through than an older sister who has been through it before? Somehow the church must see that younger women have contact with older women."41
Paul listed seven responsibilities of these women. They were (1) to be lovers of their husbands (to put their welfare before self-interests), (2) to be lovers of their children, and (3) to be sensible (Gr. sophronas; self-controlled). They were also (4) to be pure (Gr. hagnas) and (5) to be workers at home (Gr. oikourgous, producers of orderliness in the home, 1 Tim. 5:14; not necessarily occupied exclusively with household chores). Finally they were (6) to be kind (Gr. agthas) and (7) to be subject to their own husbands (Gr. hypotassomenas tois idiois andrasin) as to God's ordained authority in their family; Eph. 5:22; Col. 3:18; 1 Pet. 3:1). Such behavior would guard the Word of God from dishonor by those who would otherwise observe inconsistency between the teaching of Scripture and the conduct of these women.
"Here we have the first of several clear articulations of the need for good works for the sake of nonbelievers . . . [cf. 2:1, 10, 11, 14; 3:2, 8, 14])."42
"The training of the younger women is the duty, not of Titus, but the older women, qualified to do so by position and character. Train' means to school in the lessons of sobriety and self-control (cf. vv. 2, 5). Younger' is a positive adjective literally meaning new' or fresh' and probably suggests a reference to the newly married."43
The word "subject"(Gr. hypotasso, v. 5) in the phrase "subject to their husbands"is not the exact equivalent of "to obey."
"The hypotassisthaiwhich Paul here [in Rom. 13:1] and elsewhere [e.g., Titus 2:5] enjoins is to be understood in terms of God's taxisor order.' It is the responsible acceptance of a relationship in which God has placed one and the resulting honest attempt to fulfill the duties which it imposes on one [cf. Eph. 5:24]."44
Paul was addressing himself to the typical young married woman who has children. Other young women would need to make adjustments to their situations in harmony with the principles underlying these directions.
Loving in this way involves unconditional acceptance. Wives need to accept their husbands as they are, namely as imperfect sinners like themselves. This acceptance should not depend on the husband's performance but on his worth as a good gift God has given to the wife. The wife needs to accept her husband's thoughts, feelings, decisions, and failures. Love is active, not passive. It is something we do. Love involves listening because listening says, "I love you and I care about you."Loving a husband involves a wife accepting her lifestyle that results from her husband's schedule. It involves protecting him from criticism in public as his ally rather than criticizing him before others. Love involves committing to a mutually fulfilling sexual relationship and sometimes taking the initiative for his pleasure. The best thing a couple can do for their children is to love each other unconditionally.
God wants wives to make homemaking a priority. A woman's home is the primary arena of her ministry. It also makes a statement about her values. Normally homemaking includes nurturing children (cf. Prov. 1:8; 1 Thess. 2:7). Supplementing the family income may be a possible option (cf. Prov. 31:16, 34). However a mother should take a job only if both her husband and she agree that this would be best for the family.
"A wife's first responsibility is in her home."45
"The wise husband allows his wife to manage the affairs of the household, for this is her ministry."46
"Any marriage relationship that is conceived and maintained only on the basis of each member adhering to certain prescribed legal requirements is probably doomed from the beginning. In considering the New Testament teaching on marriage, especially in Paul's letters, the emphasis appears to be on the maintenance of a mutual or reciprocal commitment of the husband and the wife to an exclusive, intimate, loving, and caring partnership. When these prescribed biblical attitudes between husband and wife prevail, there will be little (if any) need for resorting to God's intended order for establishing authority within the home."48
The same principles apply to the behavior of young men. Since Titus was one of these, Paul addressed him personally. They should also be sensible (Gr. sophronein; self-controlled, vv. 2, 5, 6) and a good example (pattern) of good deeds (1 Tim. 4:15-16).
"Since young men are inclined to be somewhat impetuous and unrestrained in conduct, their basic need is to be self-controlled,' cultivating balance and self-restraint in daily practice."49
They do this by maintaining purity in the teaching of God's truth as teachers or simply practitioners, by being dignified (serious, v. 2), and by speech that others cannot legitimately criticize. Obedience to these particulars would rob the enemies of the church of any reasonable grounds for criticism (cf. 1:16). They would be "put to shame"because they would have no factual basis for their opposition.
Slaves were (1) to be submissive to their own masters in everything and (2) to try to please their masters. They were (3) to refrain from talking back when given instructions, (4) not to steal from them, and (5) to prove completely trustworthy. Again the reason for this kind of behavior follows. It is that such behavior is in harmony with and therefore adorns (contributes to the enhancement of by providing a complimentary setting for) the teaching concerning God our Savior.50
"Since slaves were part of the Hellenistic household, it is quite possible that the false teachers' disruption of Cretan households (1:11) accounts for the kind of disrespectful behavior among slaves implied by this set of instructions. Something similar had occurred in Ephesus (see 1 Tim 6:1-2)."51
"Where all around there is disrespect or indifference to those in authority, a Christian's respectful attitude and speech, backed up by good performance, will demonstrate that God's message of salvation produces positive, visible results. This is an opportunity for witness that we must not miss."52
"There are no slaves in our [United States] society today, but there are employees. Christian workers must obey orders and not talk back. They must not steal from their employers. Millions of dollars are lost each year by employers whose workers steal from them, everything from paper clips and pencils to office machines and vehicles. They owe it to me!' is no excuse. Neither is, Well, I've earned it!'"53
"The previous paragraph [2:1-10] has been a challenge to the several groups in the Cretan churches to accept the specifically Christian pattern of behavior. Its presuppositions may at first sight seem prosaically humdrum and conventional, but Paul now eloquently reminds Titus that they have their basis in the gospel itself. It was precisely in order to raise men to a higher quality of life that God intervened in history in the incarnation."54
"There are few passages in the New Testament which so vividly set out the moral power of the Incarnation as this passage does."55
2:11 "For"introduces Paul's full theological reason for requiring the conduct above, why such conduct harmonizes with sound doctrine (v. 1).56In short, it is the proper response to God's grace. God has manifested His grace (unmerited favor) in Christ and the gospel. This has resulted in two things: the possibility of salvation for all and the actual salvation of all who believe in Christ (1 Tim. 2:4, 6; 4:10).
"In the Greek, has appeared' stand emphatically at the beginning, stressing the manifestation of grace as a historical reality. The reference is to Christ's entire earthly life--his birth, life, death, and resurrection. The verb epephane, from which we derive our word epiphany,' means to become visible, make an appearance,' and conveys the image of grace suddenly breaking in on our moral darkness, like the rising sun. (It is used of the sun in Acts 27:20.) Men could never have formed an adequate conception of that grace apart from its personal manifestation in Christ, in his incarnation and atonement."57
2:12 When the Christian appreciates this grace it teaches him or her. It instructs us negatively to deny ungodliness, the root problem, and worldly passions, the manifestation of the root problem. These passions are the desires that unbelievers find so appealing but which are not in harmony with God's character and will, though they are typical of the world system. It instructs us positively to live sensibly (Gr. sophronos; self-controlled inwardly, cf. vv. 2, 5, 6), righteously (Gr. dikaios; morally upright outwardly), and godly (Gr. eusebos; reverently upwardly) in this age.
2:13 The blessed hope of our great God and Savior Jesus Christ's appearing in glory at the Rapture also motivates the sensitive Christian to honor God by his or her behavior now.58The Greek verb prosdechomenoi("looking for") is in the present tense indicating that this waiting should be our characteristic attitude, always ready to welcome the returning Lord. We do not want to feel ashamed when we meet Him face to face (1 John 2:28; 3:3). In the Greek text one article, "the,"introduces both "blessed hope"and "glorious appearing"suggesting that Paul was viewing one event from two aspects. The blessed hope is the glorious appearing of our Savior.
"In the New Testament hopedoes not indicate merely what is wished for but what is assured."59
"In light of the concept of the imminent coming of Christ and the fact that the New Testament does teach His imminent coming, we can conclude that the Pretribulation Rapture view is the only view of the Rapture of the church that comfortably fits the New Testament teaching of the imminent coming of Christ. It is the only view that can honestly say that Christ could return at any moment, because it alone teaches that Christ will come to rapture the church before the 70th week of Daniel 9 or the Tribulation period begins and that nothing else must happen before His return."60
"Paul . . . does not ask us to look for the Tribulation, or the Antichrist, or for persecution and martyrdom, or for death, but for the return of Christ. If any of these events must precede the Rapture, then how can we help looking for them rather than the Lord's coming? Such a view of the coming of the Lord can at best only induce a very general interest in the blessed hope.'"61
"The unusual phrase the great God,' found only here in the New Testament, is best accounted for as a Christological application of an Old Testament description of God."62
In other words, Paul described the appearing and glory of one Person, our great God and Savior Jesus Christ.63
2:14 Christ's intent in providing salvation for us was to buy our freedom from slavery to sin and wickedness.
"First, the verb gave(and indeed the entire saying--who gave himself for us) portrays Christ's death as a ritual offering made specifically to atone for sins (Rom 4:25; 8:32; compare Gal 1:4). . . .
"Second, the note of willingness is emphasized, for it is said that he gave himself. . . .
"Third, the phrase for usreveals that this offering was both representative and substitutionary."64
Christ's purpose was also to purify a people for Himself who are eager to do what is right and good.
"When a royal visit is expected, everything is cleansed and decorated, and made fit for the royal eye to see."65
"The highest and purest motivation for Christian behavior is not based on what we can do for God but rather upon what God has done for us and yet will do."66
To summarize this section (vv. 11-14), the grace of God should result in our present commitment to deny what He detests and to pursue what He values. We see God's grace in His past provision of salvation in Christ and the prospect of Christ's future return to take us to be with Himself forever. The fact that so few Christians make this commitment is disappointing, but it is true to life, and Jesus Christ anticipated it (Luke 17:11-19).
This last verse concludes the section of instructions to various groups in the church (ch. 2). Paul urged Titus to teach, exhort, and reprove, in accord with what the apostle had just revealed, with full authority since it was divine revelation. He should let no one intimidate him because the truth was at stake.
"The minister's authority rests in the nature of his message; he is not raised above the truth but the truth above him."67
