Titus

Christian Living in Contrast to the False Teachers. Paul describes proper Christian living rooted in the gospel, which is in direct contrast to the behavior of the false teachers (1:10–16) but in conformity to what is required of true church leaders (1:5–9). This is the primary concern of the letter: right doctrine leads to right behavior. This section is composed of two parallel units (2:1–15 and 3:1–8) that describe right behavior, root this behavior in the gospel, and close with a charge to Titus to teach these things with authority.

Proper Living by Age and Gender Groups. Paul describes “what accords with sound doctrine” (v. 1), i.e., the type of living that corresponds with the gospel. Some argue that the behavior commanded here is not universally required but is culturally bound to the first century. They argue that the ground for this behavior is to avoid offense (see note on 2:5, 8, 10). However, v. 1 roots this behavior not in cultural ideas but in “sound doctrine” itself. Paul addresses the behavior of the church according to typical groups within the family structure (older men, older women, younger women, younger men, bondservants), with special attention to age and gender. While there are similarities in what is expected of each group, there are also distinctives.

But as for you indicates the sharp contrast that must exist between people, on one hand, whose deeds disprove their claim to know God (1:16), and Titus, on the other hand, who must teach the people to live in a way that accords with sound doctrine, i.e., that will affirm rather than deny their claim to know God.

The overall picture of older men is of Christian dignity and vibrant faith.

See note on 1Tm 2:11-15. Pr 31 (vv. 16,18,24) clarifies that it is not a sin for a wife to work outside the home. But Paul shows that her responsibility to her family is of greater importance.

The instruction to older women and young women is intertwined because part of the role of a Christian older woman is to train (Gk. sōphronizō, “to give instruction in wise behavior and good judgment”) the younger women. The topics comprising the teaching of the older women in vv. 4–5 are very practical and focused on the domestic sphere. Working at home does not prohibit working outside the home (cf. Prov. 31:16, 18, 24) but it does indicate that Paul expects wives to carry the primary responsibility for the day-to-day care of their homes and children. Yet this is to be done while being submissive to their own husbands, supporting their husbands’ leadership role in the family. See notes on Eph. 5:22; 5:23–24. While other instructions could be included, the focus here is on older women helping younger women learn about being godly wives and mothers.

, 8, 10 In each of these verses, important statements are made concerning the desired result of “gospel living.” Such living keeps Christians from providing any legitimate grounds for the gospel (the word of God) to be reviled (v. 5; cf. v. 8). More positively, such living highlights the attractiveness of the gospel (“adorn,” v. 10). In keeping with the overall thrust of the letter, this kind of living “proves” the gospel. Doctrine of God our Savior (v. 10) sets up the description of this doctrine in vv. 11–14. On God as “Savior,” see note on 2 Tim. 1:8–10; and chart.

Some critics argue that this verse contradicts Mt 23:10. However, Jesus’s words refer specifically to calling a spiritual teacher “master,” not to a slave referring to his owner by that title (see note on 1Tm 6:1).

Paul was not a universalist, believing that all people go to heaven. Rather, God’s grace is for all the kinds of people discussed in vv. 1-10 (young and old, men and women, slaves and masters). See note on 1Tm 4:10.

Gospel Basis. Paul gives the theological basis for the lifestyles he has described in vv. 1–10. Christians should live this way because (“for”) the grace of God that saves also instructs its recipients to live in a new way. One cannot truly claim to be a recipient of saving grace without also being a pupil of “training grace.” This change in lifestyle is rooted in the atonement (v. 14) and the expectation of Christ’s return (v. 13).

Bringing salvation for all people is sometimes misunderstood as meaning that all people will be saved. However, such a reading is not necessary here and flatly contradicts other Scripture (see note on 1 Tim. 2:4). It means, rather, that salvation has been offered to all people (including all ethnic groups), not just to some.

Saving grace teaches its recipients to say no to sin and yes to godliness. In the present age stresses that this godliness is to be lived out in the here and now. It also sets up the reference to the future return of Christ (v. 13). Certainty about the future enables constancy in the present.

Grammatically and contextually, this verse is a powerful reference to Christ’s deity. Paul’s belief in Jesus’s deity was based on his life-changing experience of seeing Jesus clothed in divine glory (Ac 9:3-9), his exegesis of important OT messianic texts (Ac 9:20-22), and Jesus’s personal claims and miraculous activities as reported to him by eyewitnesses. Paul also witnessed Jesus’s divine power at work in his disciples through the miracles that Paul and other disciples performed. See note on 1Tm 2:5.

The Greek for waiting (prosdechomai) often carries a connotation of eagerness. Eagerly expecting the return of Christ is the way grace trains Christians to renounce sin and live in a godly way (see vv. 11–12). Setting one’s mind on the truth of Christ’s return impels a person to holiness (see 1 John 3:2–3). Our blessed hope means Christ’s second coming, which Paul calls the appearing of … our great God and Savior Jesus Christ. It may seem unclear whether Paul refers here to two persons of the Godhead (God the Father and Jesus Christ) or whether he describes Jesus as God and Savior. The Greek grammar, however, is well reflected in this translation and indicates that Jesus is being identified as “our great God and Savior” (cf. John 1:1; 20:28; etc.).

Paul anchors his call for godliness in the fact that one purpose of Jesus’ death was to make his people holy. To forsake godliness is to despise the sacrifice of Christ. Paul roots this in the OT with the phrase to redeem us from all lawlessness, which in Greek closely resembles the Septuagint of Ps. 130:8. A people for his own possession translates an unusual phrase (Gk. laon periousion) with intentional echoes from the OT (see esp. Ex. 19:5; Mal. 3:17). It has the sense of “prized, treasured possession.” These people are to be zealous for good works, so again redemption is tied specifically to living in a godly manner. There is no room for claiming to be redeemed while providing no evidence of practical transformation (see James 2:14–26).

Summary Command. After describing the gospel, Paul returns to commanding Titus (as in vv. 1–10). The reference to all authority, and not allowing anyone to disregard Titus, shows that Paul expects this instruction to be given clearly and with certainty.