Additional Notes §4
§4 Instructions for Groups of Believers (Titus 2:1–10)
Although this section has affinities to several passages in both the PE and the rest of the NT, the material nonetheless appears here in a unique way. It picks up the framework of 1 Timothy 5:1–2, where people are grouped by age and sex, and in verses 2–8 fleshes out some details, not in terms of Titus’ relationship to them but of their own attitudes and conduct. The language of the details echoes that used for the overseers, deacons, and women in 1 Timothy 3:1–13 and 2:9–15. The passage then concludes in verses 9–10 with a word to slaves, reminiscent of 1 Timothy 6:1–2. Imbedded in the instructions for the younger men is a word to Titus himself (vv. 7–8), reminiscent of 1 Timothy 4:12–13.
Some have seen a similarity between this material and the so-called house codes in Colossians 3:18–4:1, Ephesians 5:21–6:9, and 1 Peter 2:18–3:7. However, the similarities are merely surface at best, since in those passages the entire concern was about relationships within the household. Here the concern is chiefly about character and conduct in general; only the instructions for the younger women and slaves is relational, and in both of these, submission is advised for the sake of the gospel’s reputation with outsiders.
Thus the concern throughout the passage is on observable behavior, obviously in contrast to that of the “opponents” described in 1:10–16, who are finally judged as unqualified for any good work. The language used is quite general and very much that which was current in pagan philosophical and religious circles, here adapted to Christian life. One gets the feeling, therefore, that the passage does not so much address ad hoc problems in Crete as it does in a more general way call for good works and a lifestyle on the part of Christians that will make the teaching about God our Savior attractive (v. 10).
All of this adds to the overall sense of the letter as being less urgent than 1 Timothy and somewhat prophylactic. Christians of both sexes and all ages are urged to consider their conduct, not so much toward one another, but before the world.
2:1 / Beginning with the emphatic personal pronoun and the Greek adversative de (“But you”), this section stands in clear contrast to 1:10–16. The same formula occurred in 1 Timothy 6:11, immediately following the final indictment of the false teachers (cf. 2 Tim. 3:10, 14). However, in contrast to its occurrences in 1 and 2 Timothy, where Timothy himself was urged to stand in opposition to the false teachers, here Titus is urged to teach what is in accord with sound doctrine, so that the people themselves will live differently from the false teachers. The verb to teach literally means “to speak,” a milder term than the imperatives of 1 Timothy (“exhort,” “charge,” “teach”). Titus is to “rebuke sharply” the opponents (1:13); he is to “speak” to the people. On sound doctrine, see discussion on 1 Timothy 1:10 (cf. Titus 1:9, 13). Here it stands in contrast to the “human commandments” of 1:14–16. Again, it will be observed that what is in accord with sound doctrine has not so much to do with the cognitive side of the gospel as the behavioral.
2:2 / Paul begins with instructions for the older men (cf. 1 Tim. 5:1; on this word, Philo, On the Creation 105, cites Hippocrates as referring to the sixth of seven periods of a man’s life, ages fifty to fifty-six; Philo himself uses it to refer to a man over sixty in On the Special Laws 2.33). It is chiefly from among these men that the elders/overseers of 1:5–9 will be selected. Hence it is not surprising that the qualities urged on them correspond to what is said of the overseers and deacons in 1 Timothy 3:2, 8. They are to be temperate (cf. 1 Tim. 3:2), worthy of respect (cf. 1 Tim. 3:8, “have a good character”), and self-controlled (cf. 1:8; 1 Tim. 3:2). This last word, sōphronas, which is a favorite in the PE, is repeated below of the younger women (v. 5) and younger men (v. 6). It has especially to do with being “sensible” or “sound-minded” (see disc. on 2 Tim. 1:7).
They are also to be sound (cf. v. 1 and 1:13) in the three cardinal virtues of faith, love, and endurance (hope?). These three words occur together in the exhortation to Timothy in 1 Timothy 6:11 (cf. 2 Tim. 3:10) and are found together in Paul as early as 1 Thessalonians 1:3 (though not quite in this way). The triad faith, love, and hope appears to be a very early piece of Christian ethical instruction (see note). That “hope” has been replaced by endurance probably reflects an emphasis on perseverance that the word hope itself does not always connote. Thus “what accords with sound doctrine” for the older men is that they should be respectable in every way (esp. in light of 1:12!); above all they should be exemplary of the cardinal Christian virtues: faith toward God, love toward all, endurance to the End. Although nothing like the latter is explicitly said of the following groups, it may be assumed that such is expected of all.
2:3 / Likewise (a word that similarly connects 1 Tim. 2:9 to 8, and 3:8 and 11 to 3:2) Titus is to teach the older women (a related but different word from 1 Tim. 5:2; used by Philo, On the Special Laws 2.33, of women past sixty). Interestingly, especially in light of what is said next of the younger women, these instructions do not reflect 1 Timothy 5:9–10, but only 3:11.
First, they are to be reverent in the way they live. The word translated reverent, hieroprepeis, often means simply “holy” (e.g., 4 Macc. 9:25; 11:20), but it could also carry the more specialized sense of “acting like a priestess,” resulting from its use to describe the conduct of a priest. Since it is an unusual word (occurring only here in the Gk. Bible), it may well be that Paul intends this broader connotation. In demeanor they are to be what would be fitting for temple service.
Then he adds two injunctions: They must not be slanderers (as 1 Tim. 3:11) or addicted to much wine (cf. 1 Tim. 3:8, 11). It is a negative reflection on first-century culture itself, which often admired heavy drinkers, that both the older men and older women in the church are urged to set a different kind of example.
Finally, they must teach what is good. This represents a single compound word in Greek, kalodidaskalous, which occurs only here in all Greek literature. The word itself does not necessarily mean formal instruction. Indeed, it probably implies nothing more than informal teaching by word and example, since the content of the instruction in verses 4–5 has to do with being a model, godly wife.
2:4–5 / Paul next directs his instruction to the younger women but does so by way of the “older women” in verse 3. The latter are to be teachers of good, so that they may train the younger women. The verb translated train, sōphronizōsin (see disc. on v. 2, sōphronas, “self-controlled”), is highly unusual, literally meaning to “bring someone to his or her senses,” although there is some evidence for it to mean something like “advise,” or “urge.” Since what follows is reminiscent of the instructions to the women in 1 Timothy 2:9–15 and 5:11–14, one wonders whether Paul, in mentioning the younger women, is not still smarting from the problem in Ephesus. If so, then the verb probably means something like “wise them up” as to their responsibilities as wives.
Therefore, the instructions that follow differ from verses 2–3—as well as verse 6—in that (a) they are very specific, all having to do with her being a good wife; and (b) in this case such demeanor is specifically enjoined so that outsiders will not disparage the gospel.
The younger women (“wives” is implied; the whole passage assumes a culture in which most younger women will be married) are advised to demonstrate six qualities—probably to be paired as the NIV suggests of the first four. They are to love their husbands and children (two words in Gk., found frequently in pagan antiquity in praise of “good wives”). One should note that although these two words do not appear in 1 Timothy, they are the implications behind 2:9–12, 15 and 5:9–10, 14.
The next word, self-controlled, is identical to what was said of the older men in verse 2. However, this is one of the most frequent words used by contemporary writers to describe a good wife, and most often it intends to describe her as a virtuous woman (see disc. on 1 Tim. 2:10). Therefore, in this context self-controlled and pure probably mean “virtuous and chaste.” The last two words in the list (to be busy at home, to be kind) probably also form a pair. The first word means “keepers of the home” (cf. 1 Tim. 5:14); the second means “good women.” However, the latter could also have the nuance, as NIV, of “being kind,” and some have suggested it might mean “goodness” or “kindness” to members of the household (including slaves). If so, then the whole list reflects her relationships at home.
Finally, he urges that they also be subject to their husbands cf. 1 Tim. 2:11; Col. 3:18; Eph. 5:21–23; 1 Pet. 3:1). As with the list of virtues, this, too, assumes the cultural norm of what a good wife was expected to be like (see note). Thus, very much in keeping with 1 Timothy 2:9–15 and 5:9–15, Paul sets a standard, conditioned in part by the cultural norm of what was expected of a good wife, that the younger women’s place in Christ was to be found in the home.
The reason for their living out their faith in terms of this domestic code is for the sake of the gospel and how it would be viewed by outsiders: so that no one will malign the word of God. For this clause, see discussion on 1 Timothy 6:1. Here we have the first of several clear articulations of the need for good works for the sake of nonbelievers (see disc. on 1:6; cf. 2:10, 11, 14; 3:2, 8, 14).
2:6 / Paul finally turns his attention to the young men (note the repeated hōsautōs, similarly; cf. v. 3, “likewise”). However, in this case instead of giving a list of virtues, he gives a single exhortation: Encourage them to be self-controlled. Paul now uses the verb form sōphroneō (cf. vv. 2, 4, 5) and emphasizes once again the need for clearheaded, sensible Christian living in the face of much that is false (both in terms of the truth itself and resulting behavior).
The prepositional phrase, in everything, (perhaps better, “in all respects”), may indeed go with verse 7 as in the NIV (cf. GNB, RSV); more likely it belongs with the exhortation for the younger men to “keep their heads” (as in NEB, NAB, Kelly, D-C). This usage fits the style of the PE and does not negate the otherwise emphatic use of seauton, “yourself,” in verse 7 (untranslated in NIV: you “yourself” set them an example).
2:7–8 / In the context of exhorting the younger men to sensible Christian behavior, Paul emphatically urges Titus to fulfill the apostolic role of “modeling” genuine Christian behavior (lit., “putting yourself forward as an example of good works”). This is a common theme in Paul (see disc. on 1 Tim. 4:12; cf. 1 Thess. 1:7; 2 Thess. 3:9; Phil. 3:17) and stands in contrast to those in 1:16 who are “unqualified for any good work.”
This passage (vv. 7–8) is reminiscent of 1 Timothy 4:12, 13. However, instead of giving a list of what is good (“good works”) for him to set them an example by (as in 1 Tim. 4:12), he turns immediately to Titus’ own larger responsibilities in the community (as in 1 Tim. 4:13). There, the reason was for Timothy to save himself and his hearers (4:16); here, it is so that those who oppose you may be ashamed because they have nothing bad to say about us (v. 8).
Thus he exhorts Titus in his teaching to show integrity (lit., “be without corruption”), seriousness (semnotēta, see disc. on 1 Tim. 3:4; “your manner [be] such as to inspire respect,” Lock). Here teaching, as in 1 Timothy 4:13, 16; 2 Timothy 3:16, has to do with the activity of teaching, not its content, which will be emphasized in verse 8. The concern is first of all that in his teaching Titus set an example of pure motive and respectful demeanor (integrity and seriousness), in obvious contrast to the “rebels” of 1:10–16.
Also in contrast to them, Titus is to use soundness of speech (that word again! see disc. on 1:9, 13; 2:1, 2; cf. 1 Tim. 1:10) that cannot he condemned. This word occurs only here in the NT and means “uncondemned,” thus “beyond reproach.” It is not that Titus will not be condemned, but that in terms of the gospel itself, his teaching/preaching must be above contradiction.
If Titus’ teaching is pure in motive, demeanor, and content, his opponents may be ashamed. Those who oppose you is actually singular, “the one who is in opposition.” The primary reference is almost certainly to the opponents within, although in the full context of verses 1–10 it may also include the pagan critic.
But what does it mean for them to be ashamed? Does Paul intend a kind of judgment; that is, they will be disgraced because they can find nothing in Titus’ conduct to reproach? Or, perhaps more likely (cf. 2 Thess. 3:14), does he intend something of an offer of hope, that is, shamed into repentance, since he has nothing bad to say about us? In either case, the word bad (“evil”) is used invariably of evil deeds. So Paul’s point is not that the opponent should not be able to point out evil in Titus’ doctrine—although that would follow—but in his conduct, which in turn would also implicate Paul (about us).
Thus a passage that began as an exhortation to the younger men turns out instead to be a word to Titus about his life and ministry. It does not thereby exclude the younger men, but includes them only indirectly.
2:9–10 / This concluding exhortation to slaves comes as something of a surprise, since everything that has preceded is based on age and sex. It is nonetheless joined grammatically to verses 6–8 as a second indirect command with the verb “urge” in verse 6. The passage is reminiscent of 1 Timothy 6:1–2 and also has some interesting parallels with what is said to the younger women in verses 4–5. They are the two longest sections in the paragraph; in both submission is called for; and both conclude with a purpose clause on the possible effect of their behavior on how the gospel is viewed by outsiders. Although nothing specific is said in these two verses about whether the masters are pagan or Christian—and no decision has to be made—the close ties with verses 4–5 and 1 Timothy 6:1–2 probably presuppose activity within a Christian household.
Slaves are to be subject (better, “subject themselves,” reflecting the Gk. middle voice, and therefore better than the passive of the NIV, et al.) to their masters (despotais, as elsewhere in PE and 1 Peter; in earlier letters Paul uses kyrioi). Probably, as in verses 6–7, the in everything is intended to go with this verb, which in turn would strengthen the suggestions that the masters are believers. The rest of the passage (one sentence in the Gk.) spells out some details of Christian submission.
First, slaves are to please (“give satisfaction to,” Bernard) their masters. No one promised that Christian discipleship would be easy! This is the positive attitude that would cover all others (cf. esp. Col. 3:22–25; Eph. 6:5–8), but it is further elaborated by two injunctions: They are not to talk back to them, and not to steal from them. These must have been the two most common temptations of slaves, especially the latter (a word that implies “pilfering” [RSV] or “misappropriating funds”), since slaves were often entrusted with buying goods and also often had a degree of private ownership.
On the contrary (but, a strong adversative to the two negatives), to show that they can be fully trusted (lit., “demonstrate all good faith,” or “fidelity”). This use of “faith” (pistin) to mean faithfulness is a Pauline usage in the NT (see esp. Gal. 5:22).
These attitudes—and behavior—are again for the sake of the outsider. But what was said in a somewhat negative way in verse 5 (“lest they speak evil of the message”) is now given its flip side: so that in every way (the same as in everything in v. 9) they will make the teaching about God our Savior (see disc. on 1 Tim. 1:1) attractive (kosmōsin, lit., “adorn”).
Consequently, the final point about the conduct of Christian slaves also serves as the final point of the whole section regarding people who are to be “sound in their faith, love, and endurance” (v. 2). Paul wants the Christians in Crete not only to stand in contrast to the Cretan reputation exemplified by the insubordinates (1:10–16) but also to live in such a way that outsiders will not only not “blaspheme” the gospel (v. 5) but actually be attracted to it by the believers’ behavior (v. 10). This is precisely the point of the creedal basis for such concern and behavior that now follows (vv. 11–14).
It is common among commentators (see, e.g., D-C) to see this section as reflecting the house codes sections in Colossians, Ephesians, and 1 Peter. But the dissimilarities are much greater than any similarities. In fact, if it were not for the section on slaves (vv 9–10), and to a lesser extent the young wives (vv. 4–5), one wonders what would ever have given scholars the suggestion. This is not a domestic code, but a call to exemplary behavior, with the outsider in view.
2:2 / For a discussion of the triad faith, hope, and love as a common pre-Pauline formula for ethical instruction, see A. M. Hunter, Paul and His Predecessors, rev. ed. (London: SCM, 1961), pp. 33–35.
2:3 / That the older women are expected to be “teachers of good” to the younger is almost totally irrelevant to the hermeneutical concerns that are often raised in conjunction with 1 Tim. 2:11–12. Formal teaching is hardly in view; rather, it is that “everyday” kind of instruction that takes place in the home by word and example.
2:4–5 / Most of the virtues mentioned for the young women occur regularly in non-Christian texts as the highest ideals of a good wife. For example, the first two appear together in Plutarch’s Dialogue on Love 23. Sōphronas, as the high ideal of being virtuous, occurs frequently in that essay and others (esp. Advice to Bride and Groom). In this latter essay (conj. praec. 33) Plutarch also notes: “So it is with women also; if they subordinate themselves to their husbands, they are commended, but if they want to have control, they cut a sorrier figure than the subjects of their control” (Loeb). On these matters Plutarch speaks for all antiquity.
2:8 / There has been general disagreement about to whom Paul is referring in speaking of “the one who is in opposition” (NIV, those who oppose you). Chrysostom, alone and certainly incorrectly, suggested Satan. Bernard argued for the opponents within the church (1:10–16); Spicq, for the pagan critic (generally, in view in 2:1–3:2). Scott, Kelly, and Hanson take the middle ground of allowing either, although seeing the emphasis to lie differently (within the church [Kelly]; outside [Hanson]).