Jeffrey Price NT520 – Titus 2 1

Section 1 – Introductory Matters

The entire Pauline corpus is one pastoral letter after another, where Paul pours out his pastoral love on
the people of God. The Apostle is driven by the truth of what Jesus Christ has done for him, how he
has redeemed and transformed Paul, and ultimately how Jesus Christ has called and equipped Paul to
deliver the gospel of love to the nations. Not only did he have a deep love for Christ and therefore,
Christ’s adopted brothers and sisters, but he held a special place in his heart for those he personally
discipled. As any young theologian would agree, mentors are immensely important to Christian life
growth. Jesus Christ exemplified this himself with his twelve disciples, but more than that with his
beloved three – Peter, James and John. Like Christ, Paul held out special people in his life who poured
more of himself into than others. The Pastoral Epistles, 1 & 2 Timothy and Titus stand as a testament
to Paul’s particular investment in these young church leaders.
The Pastoral Epistles are a hotly contested sub-set of the Pauline corpus. It is fair to say that there is
an argument against Pauline authorship of every epistle that has stood the test of time in the canon of
scripture, but these three letters have been especially scrutinized. The main issues that arise from the
scrutiny given to these letters is the date in which they were written, who they were written by, the
vocabulary used within them and the theology explained within them. Is there a dating that is
consistent with Pauline authorship? Is it possible that the Apostle used different words in these letters
than elsewhere, and do those words communicate a theology consistent with other letters attributed to
Paul? Those are the questions we are faced with, and will briefly touch upon here. This is just an
overview of some of the issues, and further study is recommended on each of these subjects to
understand them more deeply.
As with all Pauline letters, the dating of the letter varies from specific year to year, because we do not
have original autographs and these letters, unlike our modern letters did not come with a date at the
top. Therefore it is open for debate as to when these letters were specifically written, however, in the
case of Titus the dating is not debated over this year or that year but which century they were written.
It is generally thought that since the content of the letters deals with a church order that is thought not
to exist during Paul’s lifespan, then the letters were more likely written in the second century.
“Contemporary critical orthodoxy insists that the Pastorals were all written by someone other than Paul
and at a time considerably later than that of the apostle.”[1] Obviously, if these letters were thought to
have been written in second century and Paul martyred in the first then he could not have written them.
The problem with this line of thinking though is the assumption of church order not forming until the
second century. The reality is that the church order the writer of the Pastorals outlines is much more in
line with the founding of the church in the first century, and the need for guidance to that end.
“Second, it is argued that many of the words in question are found in the apostolic fathers and
apologists of the early second century.”[2] Along with the proposed language differences and
authorship, it is then thought that the theology is different in these letters. Again, there is no real
evidence that either is the case or that differences lead to vastly different theology. In fact, “most of the
words shared by the Pastorals and the second century writers are also found in other writings prior to
AD 50.”[3] As with all of Scripture, it is god-breathed[4] and coherent and therefore the vocabulary
and the theology are right in line with Pauline authorship in the first century.
Section 2 – Outline

Paul Exhorts Titus to Teach (1-10)

1
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.
9
Slaves are to be submissive to their own masters in everything; they are to be well-pleasing,
not argumentative,
10
not pilfering, but showing all good faith, so that in everything they may adorn the
doctrine of God our Savior.
Paul Declares the Gospel (11-14)
11
For the grace of God has appeared, bringing salvation for all people,
12
training us to renounce ungodliness and worldly passions, and to live self-controlled, upright,
and godly lives in the present age,
13
waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus
Christ,
14
who gave himself for us to redeem us from all lawlessness and to purify for himself a people
for his own possession who are zealous for good works.
Paul exhorts Titus to Teach and Church to Hear (15)
15
Declare these things; exhort and rebuke with all authority. Let no one disregard you.
Section 3 – Tracing the Train of Thought
This short pastoral epistle, Titus, packs a big punch for the charge to live a Christ centered life, and is
consistent with the Pauline corpus. There are the familiar people groups referenced by Paul and the
very natural reading of the indicative-imperative charges. The indicative-imperative structure is most
obvious in chapter 2 where Paul exhorts Titus to sound teaching then lays out the implications and the
imperative nature of that sound teaching for the bulk of the chapter – verses 1-10. In the second part
of chapter 2 – verses 11-14, Paul returns to the indicative nature of the gospel of Jesus Christ, while
placing an exclamation point on the end of the chapter declaring once again the imperative action based
nature as a response to what Christ has done.
We must not forget that this is a personal letter, written to a Christian leader in need of encouragement.
Paul knew all too well what it was like to be in church leadership and the struggles that leaders faced.
To that end, Paul’s deep desire was to encourage Titus in not only the specifics of what was needed to
teach the congregations, but what was needed for his own heart to remain faithful and true to gospel. It
would only be by the power of Christ and the living Spirit of God that Titus would be strengthened for
service in the Kingdom of God. Paul writes his beloved son in the faith, to be exhorted and not
burdened by the realities of Christian service. What becomes clear as Paul outlines the various
demographic groups in the church, is that Titus is not left alone to lead the church himself.
His first and foremost responsibility was to “teach what accords with sound doctrine.”[5] As such,
Titus was not alone in this great calling and endeavor, for Paul was reminding Titus of what he had
previously learned from his time with Paul, his time in the Word of God and the active work of the
Spirit with him now. The doctrine was the indicative, steadfast, unchanging truth that Titus has been
taught and he was now being called to speak to the church.
Paul now makes the transition from the indicative nature of what Titus has been given, and now
exhorts Titus as to who he is to give this sound doctrine to. And yet, Titus is also shown again that he
is not alone here in the need to posses the sound doctrine. The various demographic groups Paul talks
about shows that both the older men and the older women are to assist Titus in his endeavors by living
lives that exemplify the very same doctrine they have been taught. Paul transitions to the imperative
nature of how people who have been taught sound doctrine are to live. “Sound doctrine must lead to
ethical conduct in the lives of all the groups in the congregations.”[6] This is true for the church in the
first and second century and still holds true for the church in the twenty-first century.
Having already spent a great deal of time in chapter one explaining the qualifications for elder, there is
not a lot time spent here in chapter two on the older men in the church. However, the focus here is not
on simply the office of elders which were generally comprised of older men but a broader exhortation
to older men in the congregation. The elders, along with the older men were to assist Titus in his
ministry of grace to church. As Titus was to teach sound doctrine, older men are to live lives that are
“sound in faith, in love and in steadfastness.”[7] “The definite article with each of the three nouns in
the Greek makes them definite and distinct, apparently carrying a possessive force, ‘their faith, their
love, their endurance.’ ‘Faith’ may be objective, as the doctrinal content of the faith professed, but the
following two items suggest that here it is subjective-their personal faith in the Lord.”[8] In this short
verse Paul lays down the framework for broad sweeping life changing doctrinal implications. Older
men play a vital role in the life of the congregation and it is important for them, model for the church
these three essentials of the Christian life. “With good reason does he include in these three parts –
faith, love, patience – the sum of Christian perfection.”[9] Not a light calling for the older men and one
that can only be accomplished in Christian community.
The exhortation continues with the older women, who like the older men are to be full of sound faith,
love and patience. However, here is Titus 2 the focus of the application for older women is for them to
be able to teach younger women. There is clearly a generational passing down of knowledge, doctrine,
behavior and conduct that Paul is urging Titus to teach the church. And in fact, Paul is teaching the
church as well through the writing of this letter. Not only is the generational connection being made,
but it is primarily being made through the example of the family. The family unit is how God relates to
his people and how his people are to relate to one another, as mother-daughter, brother-sister and
father-son. The demographic groupings are purposeful and intentional to show the natural order of the
household of God. This is how the church is to be structure and this is how the people of the church
are to conduct their lives. The inward purity is to be shown through the outward submissiveness to
God’s rule in the family and church structure.
The foundation to this family structure is the word of God itself. It is God’s word found at the center of
Titus’s sound doctrine, and it is the very same word that is the foundation of sound faith, love and
patience. Again, it is God’s word that lays down the family structure in the creation account of first
Adam and then Eve, which is echoed here in Titus 2. As it is first the men who are to hold out the
teaching, and it is the women who are to submissively come under the authority of that teaching to
teach the word of God themselves to their sphere of influence. Likewise, both the younger women and
men are to be taught by the wiser older men and women who have made the word of God the
foundation of their hearts, homes and families. The family structure is integral to the passing down of
God’s word from generation to generation, as pictured in the traditions of Israel that have preserved the
Old Testament and the traditions of the church that have preserved the New Testament. But it is not
just God’s word that is passed down from generation to generation, but it is the conduct of his people as
pure and upright – a people full of faith, love and steadfast endurance in the truths of a gracious God.
These good works that the family of God are called to do in the imperative of the sound doctrine they
have been taught flow from the gospel of God’s grace. Paul transitions from the imperative in verses
2-10 to the indicative nature of the Gospel in verses 11-14. “Men could never have formed an adequate
conception of that grace apart from its personal manifestation in Christ, in his incarnation and
atonement.”[10] Additionally, Paul writes here about the two epiphanies of Jesus Christ in both the
present age and the age to come. In the coming of Christ to the present age, he came to set the captives
free and “bring salvation for all people”[11] through his once and for all sacrifice for those that posses
the faith, love and patience found in God himself. But there is an even greater hope found in the
fulfillment and consummation of his first coming in the second and greater coming when all those in
Christ will find themselves exalted in glory with him completely redeemed. As Paul did, and as he
urged Titus and the church to do so, he looked back at what Christ accomplished on the cross for him
and for us now, but he also looked forward to that day of eschatological consummation of Christ’s
sacrifice. Where the once and for all accomplishment would be fully realized, tasted and experienced
by the people of God.
Finally, chapter 2 ends in much the same way as it began but instead of unpacking the chapter it acts as
a crescendo summation of the indicative-imperative nature of the people of God to act like the people
of God because of the doctrine they have been taught and the gospel of grace that has been bought and
paid for them. Verse 15 carries an imperative force for both Titus and the church to declare the truth,
exhort the people to good works, and rebuke the people against their sin. When this is done with the
force of Christian community, as the family unit of God, then the people of God will not be ignored
and the truth of God will reign and prevail in world.
Section 4 – Theological Issues
Our study of scripture should always lead us back to the theological issues that affect our hearts and
lives today. There is no greater practical endeavor than the study of theology and God’s word, and so
Titus 2 raises several issues for the modern reader. The first thing we see is that the church is seen as a
family, and so we are called to relate to one another within a familial context. Second, and this can be
a challenge at times for those of us who come from the reformed tradition but we must deal with the
constant call to good works. Finally, true to form, Paul always brings the heart of the message back to
the gospel – what Jesus Christ has done for him and for the people of God.
One of the key themes that repeats itself within the pastoral epistles is that of church governance , as
Paul exhorts both the church to hear and either Timothy or Titus to set-up the ruling authority from
which the community is equipped to grow out from. But here in Titus 2, Paul is moving beyond the
framework of church governance and into the body of the church itself. Who should the body of Christ
be comprised of, and how ought they to act? These are the people who Titus is to teach the sound
doctrine to, they are the audience and the hearers of the teaching. Without someone to listen, there is
no reason to teach. Or put another way, if no one is following – then you aren’t leading. Titus needed
the church family as much as the church family needed Titus. That is why Paul goes from verse to
verse exhorting the generations of the church family to remember that they are a single family
comprised of old and young believers. No one is exempt from service in the family and no one is
exempt from the teaching of the sound doctrine. The Israelites were to pass along the teaching of
salvation and grace from slavery into freedom, and so too is the modern church family called to
remember, to exemplify, to teach and to be taught the gospel of grace that has set us free and brought
us together.
Our next question though, is what have we been brought together for? Was Israel brought out of Egypt
for no reason? Is the modern church saved by grace for nothing? It is clear that Paul did not think so,
and he was reminding Titus of this very same fact. “Show yourself in all respects to be a model of
good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned,
so that an opponent may be put to shame, having nothing evil to say about us.”[12] First and foremost,
it is clear that the church has not been saved for its own sake. There is no sense here that the good
works in question lead to any soteriological questions, but are more ecclesiastical nature. The New
Perspective on Paul would like make good works soteriological and soteriological issues ecclesiastical
thus confusing the issue of monergistic salvation. This is why the reformed tradition has difficulty
dealing with good works, not because there is no argument for acts of integrity and dignity, but because
there is confusion over good works leading to salvation. On the contrary, those acts of faith, love and
steadfastness manifest themselves in response to salvation accomplished, and are therefore used to both
sanctify the church family and entice others towards church. The church is called together, to proclaim
the gospel of Jesus Christ, to show that in their everyday lives and to be transformed by the Holy Spirit
daily into the image of Jesus Christ himself.
Finally, this leads us to the most important part of every one of Paul’s letters, the gospel message
shared for all to hear. The gospel proclamation is part and parcel to the sound doctrine that Titus is to
teach and that the church is to exemplify. The gospel is the indicative, and the good works are the
imperative. Paul declares first what Christ has done through his acts of redemption, “our great God and
Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for
himself a people for his own possession”[13], and second what the church is to do in response to being
Christ’s own possession, be “zealous for good works.” Paul, an artisan with words is always
communicating the fullness of the gospel. He teaches us who Jesus Christ is, God, what he has
accomplished, redemption from lawlessness, and why he has accomplished it, to make his people pure
and holy. Finally, the fruit of Christ’s accomplished redemption is in having a people who are zealous
for good works. That is, in response to redemption accomplished, the family of God should be
obedient to God’s word that equips them for every good deed, for even the good works are the fruit of
gospel taking hold in believer’s life.
Bibliography
Calvin, John. Calvin's Commentaries Volume XXI. Grand Rapids: Baker Books, 2005.
D.A. Carson & Douglas J. Moo. An Introduction to the New Testament. Grand Rapids: Zondervan,
2005.
Dunn, James D.G. The New Interpreter's Bible - Volume 11. Nashville: Abingdon Press, 2000.
Fausset, A.R. A Commentary: Critical, Experimental and Practical on the Old and New Testaments -
Volume 3. Grand Rapids: Eerdmans Printing Company, 1984.
Gaebelein, Frank. The Expositor's Bible Commentary - Volume 11. Grand Rapids: The Zondervan
Coporation, 1978.
Stoger, Alois. The Epistle To Titus. New York: Herder and Herder New York, 1971.
Walter A. Elwell & Robert W. Yarbrough. Encountering the New Testament. Grand Rapids: Baker
Academics, 2005.

[1] (D.A. Carson & Douglas J. Moo 2005, 555)

[2] (D.A. Carson & Douglas J. Moo 2005, 556)
[3] (D.A. Carson & Douglas J. Moo 2005, 556)
[4] (2 Tim 3:16)
[5] (Titus 2:1)
[6] (Gaebelein 1978, 435)
[7] (Titus 2:2)
[8] (Gaebelein 1978, 436)
[9] (Calvin 2005, 311)
[10] (Gaebelein 1978, 439)
[11] (Titus 2:11)
[12] (Titus 2: 7-8)
[13] (Titus 2:13-14)