TITUS
Study Notes—Chapter 2
wholesome: Or “healthful; beneficial.”—See study note on 1Ti 6:3.
the older men: Paul uses a Greek word (pre·sbyʹtes) that in the Christian Greek Scriptures refers to physically older men. (See also Lu 1:18; Phm 9.) This term is related to the Greek word (pre·sbyʹte·ros) that Paul used earlier in this letter when urging Titus to “make appointments of elders [lit., “older men”] in city after city.” (Tit 1:5; see study note on Ac 11:30.) However, the context here indicates that Paul is addressing all Christian men who are older in years, whether they serve as congregation elders or not. In fact, Paul goes on to give instructions regarding various age groups in the congregation, such as “the older women” and “the younger men.”—Tit 2:3-6.
moderate in habits: See study note on 1Ti 3:2.
serious: See study note on 1Ti 3:8.
sound in mind: See study note on 1Ti 3:2.
healthy in faith, in love, in endurance: The Greek word for “healthy” actually refers to physical health. (Lu 5:31) Paul, however, uses it in a figurative sense. With this medical metaphor, he encourages “the older men” to maintain strong spiritual health.
Likewise, let the older women: Paul shows that mature Christian women, like “the older men” whom he has just discussed, play a vital role in the congregation. For example, “older women” can be a positive influence on younger women. (Tit 2:2, 4, 5) Families in Crete were exposed to a bad moral climate and false teachers who were “subverting entire households.” (Tit 1:11, 15, 16) So Paul enlists the help of mature women to strengthen Christian families.
be reverent in behavior: The Greek word rendered “reverent” was used in non-Biblical writings regarding priests and others who were “engaged in sacred duties.” Here it suggests acting with deep respect toward God. (Compare 1Ti 2:10.) The Greek word for “behavior” in this context stresses actions that stem from a person’s attitude. The Christian women whom Paul mentions needed to remember that their everyday conduct and attitude should be in harmony with Jehovah’s sacred standards.
not slanderous: Paul wants older Christian women to set a good example by refusing to allow their conversations to slip into negative gossip and slander. (Ps 15:3; 1Ti 3:11; see study note on 2Ti 3:3.) He adds that they should not be enslaved to a lot of wine. Among the dangers of drinking too much is that doing so often makes a person speak recklessly, which could lead to slander.—Pr 20:1; 23:33.
teachers of what is good: This phrase emphasizes the dignified role of older women in the congregation. In another letter, Paul wrote that women were not to be appointed as teachers of the congregation, for God reserved that role for elders. (1Ti 2:12; see study notes on 1Ti 2:11.) Here, though, Paul stresses important ways in which Christian women were to teach others. Whether in the ministry or in an informal or a private setting, they taught by word and by example. Thus, they could be a vital influence for good.
they may advise the younger women: The Greek word rendered “advise” might also be translated “train; recall [the younger women] to their senses.” It is related to terms rendered “sound in mind” elsewhere in this letter. (Tit 1:8; 2:2, 5, 6) One lexicon suggests that the word involves teaching others to be prudent, to behave properly, to use good judgment. The older women would provide such loving guidance to younger women by setting a good example and by sharing Scriptural counsel. Paul trusted that faithful sisters would keep in mind the inspired principles he recorded about respecting the dignity and privacy of others.—1Th 4:11; 1Ti 5:13.
to love their husbands: Paul here uses a single Greek word that was often said in praise of a good wife. The apostle does not assume that a wife would automatically love her husband. Many women in those days had little or no say in the choice of a mate. So in some cases it may have been a challenge for a woman to develop such affection.
to love their children: This expression, like the preceding one (“to love their husbands”), also translates a single Greek word that was often used in praise of a good wife. Paul’s counsel shows that a mother’s natural love for her children can be nurtured and strengthened. Older women could help to build up families in the congregation by urging younger mothers to continue giving their children the love and direction they needed.—2Ti 1:5; 3:14, 15.
working at home: Or “caring for their homes.” In Paul’s day, women commonly cared for domestic duties, although there were exceptions. The apostle, however, is not suggesting that women confine their activities to the home; such an idea would not be in harmony with the Scriptures. (Pr 31:10-31; Ac 18:2, 3) By using this expression, Paul shows that caring for the household was an important, necessary duty. Christian women who neglected their families would reflect negatively on the congregation and its message. Paul may also have used “working at home” as a contrast to the worthless pursuits that took up the time of some women. (1Ti 5:13, 14) Jehovah gave both men and women important responsibilities in caring for their household.—1Ti 5:8 and study notes.
subjecting themselves to their own husbands: See study note on Col 3:18.
so that the word of God may not be spoken of abusively: Paul had just shown how Christian women could conduct themselves honorably in their daily lives. Now he explains why. If Christian women set a poor example, non-Christian observers would criticize “the word,” or message, of God. They would claim that the Christian message fails to produce good qualities in people. On the other hand, women who conducted themselves honorably would reflect favorably on God and on his message, perhaps even moving some to become Christians.—1Pe 2:12; see study note on Col 3:8.
keep on urging the younger men: Paul here uses a stronger verb than “speaking,” which he used at Tit 2:1. In this context, the Greek verb for “urging” means to “persuade with authority.” (See study note on Ro 12:8.) However, Titus was not to exercise authority in a harsh or unkind way; rather, he was to be “an example of fine works” for the younger men. (Tit 2:7) Further, Paul uses a continuous verb form (here rendered “keep on urging”), indicating that Titus needed to give ongoing reminders.
sound in mind: See study note on 1Ti 3:2.
wholesome speech that cannot be criticized: The Greek word for “wholesome” may also be translated “healthful” or “beneficial.” Granted, even perfect speech may meet with criticism. (Compare Joh 6:58-61.) But the term here rendered “cannot be criticized” conveys the idea that the wholesome speech cannot justly be criticized, or condemned. Titus’ good example in speech would reflect well on the congregation, possibly even putting opposers to shame.
Let slaves be in subjection to their owners: Some might conclude that Paul here endorses the institution of slavery, but in fact, he simply acknowledges a reality of his day, which Christians had no authority to change. True, at 1Co 7:21, Paul urged slaves who were Christians to “seize the opportunity” to be set free if they could legally do so. However, not all could. Therefore, here he urges Christians who are slaves to be conscientious and to bring glory to Jehovah by their actions.—See study notes on 1Ti 6:1.
not stealing: The Greek verb here rendered “stealing” is not the one most commonly used for “to steal.” This verb literally means “to put aside for oneself” but could also convey the meaning “to misappropriate funds for one’s own benefit” or “to embezzle.” The same word is rendered “secretly hold back” at Ac 5:2, 3 in the account about the sin of Ananias. In the Greek Septuagint, this verb is used at Jos 7:1 to describe how Achan improperly took for himself something that belonged to Jehovah. One reference work explains that in Paul’s day many slaves “were entrusted with the task of buying, and often were in charge of large amounts of money.” So they were tempted to steal from their masters. Christian slaves, who resisted such temptation, showed that they were completely trustworthy.—See study note on Eph 4:28.
adorn the teaching: The Greek term here rendered “adorn” was also used regarding the precious stones that adorned Herod’s temple, the appealing qualities that Christian women could cultivate, and the beauty of New Jerusalem. (Lu 21:5; 1Ti 2:9; 1Pe 3:5; Re 21:2) As Paul here indicates, it is possible for a Christian to adorn, or to show the beauty of, God’s message. A Christian slave who respected and obeyed his owner could make Bible teachings appealing. Onlookers could clearly see the difference between a Christian slave and a slave who was known to be lazy, argumentative, and likely to steal.
our Savior, God: See study note on 1Ti 1:1.
bringing salvation: See study note on 1Ti 2:4.
to all sorts of people: See study note on 1Ti 2:4.
It trains us: Paul here refers to “the undeserved kindness of God.” Jehovah God has shown mankind great love and undeserved kindness by providing the ransom sacrifice of Christ Jesus, which brings “salvation to all sorts of people.” (Tit 2:11; Eph 1:7; 2:4-7) As Paul expresses it, that kindness trains a follower of Christ. It guides and motivates him. (2Co 5:14, 15) After being taught what Jehovah has done for him, a Christian wants to live in a way that pleases his heavenly Father. For example, he learns to reject wrong desires and negative personality traits that reflect “this present system of things” ruled by Satan. (See study notes on Eph 2:2.) The Christian works hard to develop such positive qualities as soundness of mind, righteousness, and godly devotion.—See study notes on 1Ti 3:2; 4:7.
ungodliness: See study note on Ro 1:18 for a discussion of the term “ungodliness,” which is the opposite of “godly devotion.”
godly devotion: For a discussion of the expression “godly devotion,” see study note on 1Ti 4:7; see also study note on 1Ti 2:2.
this present system of things: Or “this present age.”—See study note on 1Ti 6:17; Glossary, “System(s) of things.”
the happy hope: In the Bible, hope refers to “confident anticipation of what will surely come to pass,” as one reference work explains. Paul here refers to the hope of some humans to be resurrected as immortal spirit creatures and to be corulers with Jesus Christ in “his heavenly Kingdom.” (2Ti 4:18; Re 5:10) That Kingdom will bring blessings to its subjects on earth, giving them the prospect of living forever. All such prospects inspire happiness in those who look forward to the fulfillment of the promises, which only “the happy God” can guarantee. (1Ti 1:11) The Greek word here rendered “happy” is translated “blessed” in some Bible translations. Both renderings highlight God’s favor toward those who entertain such hopes.—Compare study note on Mt 5:3.
glorious manifestation: The Greek term rendered “manifestation” (e·pi·phaʹnei·a) is used in the Scriptures to refer to discernible, solid evidence of something; it can also refer to a display of authority or power. (See study note on 1Ti 6:14.) Here Paul links such a manifestation with the fulfillment of “the happy hope.” For spirit-anointed Christians, this hope includes their resurrection to serve as Christ’s corulers in heaven. The Bible shows that this heavenly resurrection would not take place until “the presence of the Lord” Jesus. (1Th 4:15-17) This resurrection is also part of the “glorious manifestation of the great God and of our Savior, Jesus Christ.” With God’s backing, Jesus is made manifest, that is, he appears, and he rewards anointed Christians who have died.
of the great God and of our Savior, Jesus Christ: Paul here discusses the “glorious manifestation” of both God and Jesus Christ. Usually, the term “manifestation” is used only in connection with Jesus. (2Th 2:8; 1Ti 6:14; 2Ti 1:10; 4:1, 8) Some scholars therefore argue that only one person is referred to here, so they render this phrase, “of our great God and Saviour, Jesus Christ.” They thus view this text as proof that the inspired Scriptures describe Jesus as “the great God.” However, many scholars and Bible translators acknowledge that this passage can properly be rendered as it is in the New World Translation, referring to two distinct persons.—Support for this rendering can be found in the Kingdom Interlinear, App. 2E, “Of the Great God and of [the] Savior of Us, Christ Jesus.”
to set us free: Lit., “to ransom us; to redeem us.” The Greek verb was used of freeing a slave or a prisoner of war by paying a ransom. The same verb is used at 1Pe 1:18, 19, where Christians are said to be “set free [or “ransomed; redeemed,” ftn.]” by means of Christ’s “precious blood.”—See also study note on Mt 20:28.
every sort of lawlessness: The Bible says that all “sin is lawlessness.” (1Jo 3:4) However, lawlessness can include not just sinful actions but contemptuous disregard for God’s laws. (See study note on Mt 24:12.) Of course, Paul knew that imperfect Christians were not entirely free from sin. (Ro 7:19-23) But their way of life changed; they no longer ignored God’s righteous standards. Thanks to Jesus’ priestly services, they now had Jehovah’s laws “in their hearts, and in their minds.” (Heb 10:14-16; Ro 7:25; 8:2, 4; Tit 2:12) Thus, they were “set . . . free from every sort of lawlessness.”
a people who are his own special possession: Christ’s followers have been cleansed and “set free” by means of the “precious blood” of his ransom sacrifice. (1Pe 1:18, 19; Heb 9:14) So they can rightly be called “his own special possession.” According to one lexicon, the Greek word Paul uses for “his own special possession” can include the idea of being a “costly possession and a distinctive treasure.” This wording echoes what Jehovah told the ancient nation of Israel: “You will certainly become my special property [or, “my treasured possession”] out of all peoples.” (Ex 19:5; see also De 7:6; 14:2.) Since Pentecost 33 C.E., Jehovah has had a new “nation” on earth, “the Israel of God,” “a people for special possession.” (1Pe 2:9, 10; Ga 6:16 and study note) Therefore, spirit-anointed Christians can be called a “special possession” both of Jehovah God and of Jesus Christ. However, the term “people” used here is not limited to anointed Christians. It includes Jesus’ “other sheep,” who zealously support them. (Joh 10:16) Jehovah God and Jesus Christ deeply treasure them all.—Compare Ps 149:4; Hag 2:7.
zealous for fine works: Paul explains that Christians would be “zealous,” or eager, enthusiastic, to do what is right and proper in God’s eyes. Such “fine works” include doing good deeds for others, displaying the fruitage of God’s spirit and, above all, preaching the good news of God’s Kingdom.—Mt 24:14; Ga 5:22, 23; Tit 2:1-14; Jas 1:27; 1Pe 2:12.
Keep on speaking . . . and exhorting and reproving: Paul concludes this passage of his letter to Titus with a series of exhortations that are progressively more forceful. Paul knew that an overseer might need to give only a kind reminder to some, whereas others he would need to exhort; still others he would need to reprove. With a few, he might need to take all three steps. Titus would start by “speaking these things,” then “exhorting” the individuals if they failed to listen, then “reproving” them if they turned a deaf ear to his exhortations. Titus could take these steps confidently, knowing that he had “full authority” to carry out this assignment.
Do not let anyone look down on you: Paul here uses a Greek verb that may suggest that Titus’ opponents took a superior attitude toward him. But Titus should remember that as an appointed elder, he had “full authority” to exhort and reprove those who disrupted the peace and unity of the congregation.—Compare 1Ti 4:12, where Paul uses a similar verb to indicate the disdain that some might have shown for Timothy because of his youth.