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Titus 2

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Instructions for Specific Groups 1–10

1
But speak thou the things which become sound doctrine: ​
2
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. ​
3
The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; ​
4
That they may teach the young women to be sober, to love their husbands, to love their children, ​
5
To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. ​
6
Young men likewise exhort to be sober minded. ​
7
In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, ​
8
Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
9
Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; ​
10
Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things. ​

Grace Has Appeared 11–15

11
For the grace of God that bringeth salvation hath appeared to all men, ​
12
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; ​
13
Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; ​
14
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. ​
15
These things speak, and exhort, and rebuke with all authority. Let no man despise thee. ​

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Titus 2

Verse 1

sound doctrine — 'Sound' is hugiainō, to be in health, the word of Luke 5:31, 'They that are whole need not a physician'. The letter has used it of teaching already: 'by sound doctrine both to exhort and to convince the gainsayers' (1:9). 'Become' is prepō, to be fitting. 'Speak' (laleō) begins this chapter and ends it (v.15).

Verse 2

sound in faith, in charity, in patience — 'Sober' is nēphaleos, clear-headed, found elsewhere only in 1 Tim 3:2, 11; 'grave' is semnos, dignified; 'temperate' is sōphrōn. Then the verb of v.1 returns: the men are to be healthy in faith, love (agapē) and endurance (hypomonē), the three of 1 Thess 1:3, 'work of faith, and labour of love, and patience of hope'.

Verse 3

as becometh holiness — Hieroprepēs is one compound word, found only here: fitting for what is sacred; 'behaviour' (katastēma) is demeanour. 'False accusers' is diabolos, slanderers, the word that names the devil elsewhere. 'Given to much wine' is literally 'enslaved to much wine' (douloō). 'Teachers of good things' is kalodidaskalos, also found only here.

Verse 4

teach the young women to be sober — 'Teach… to be sober' is one verb, sōphronizō, to train in sound-mindedness, found only here; 'love their husbands' (philandros) and 'love their children' (philoteknos) are single words found only here too. The root runs through the chapter: 'temperate' (v.2), 'discreet' (v.5), 'sober minded' (v.6), 'soberly' (v.12).

Verse 5

keepers at home — Oikouros, a house-guard (oikos, house, with a word for watching), found only here. 'Discreet' is sōphrōn, as in v.2, and 'chaste' hagnos, pure. 'Obedient' is hypotassō, to set oneself under, the verb used of servants in v.9. The reason given, 'that the word of God be not blasphemed', matches Rom 2:24: 'the name of God is blasphemed among the Gentiles through you'.

Verse 6

sober minded — Sōphroneō, to be of sound mind: the word for the healed man 'sitting, and clothed, and in his right mind' (Mark 5:15), and for the measure of Rom 12:3, 'to think soberly'. It is the whole of what Titus is to exhort the young men to; the weight then falls on his own example in v.7.

Verse 7

a pattern of good works — Typos is the mark left by a blow, a stamp or impression; it is the 'example' of 1 Tim 4:12 and the 'ensample' of Phil 3:17. 'Uncorruptness' (adiaphthoria) is found only here; 'sincerity' translates aphtharsia, elsewhere 'incorruption' (1 Cor 15:42); 'gravity' (semnotēs) is the dignity of 1 Tim 3:4.

Verse 9

obedient unto their own masters — 'Servants' is doulos, a slave or bondservant; 'masters' is despotēs, the owner. 'Please them well' is euarestos, well-pleasing, the word for what is 'acceptable unto the Lord' (Eph 5:10); 'answering again' is antilegō, to speak against. Compare Col 3:22, 'Servants, obey in all things your masters according to the flesh'.

Verse 10

not purloining — Nosphizomai, to set apart for oneself; its only other use is of Ananias, who 'kept back part of the price' (Acts 5:2–3). 'Adorn' is kosmeō, to arrange or decorate, as in 1 Tim 2:9; faithful service sets off 'the doctrine of God our Saviour'. 'God our Saviour' is this letter's own title for God (1:3; 3:4).

Verse 11

the grace of God that bringeth salvation — 'Hath appeared' is epiphainō, to shine upon, as in Luke 1:79, 'To give light to them that sit in darkness', and in Titus 3:4, 'the kindness and love of God our Saviour toward man appeared'. 'Bringeth salvation' is the adjective sōtērios. 'To all men' follows the old and young, free and servants just addressed.

Verse 12

denying ungodliness and worldly lusts — 'Teaching' is paideuō, to train as a child is trained, which includes correction: 'whom the Lord loveth he chasteneth' (Heb 12:6). 'Worldly' is kosmikos, found elsewhere only in Heb 9:1, 'a worldly sanctuary'. 'Soberly' (sōphronōs) is the root of vv.2–6; 'world' is literally this present age (aiōn).

Verse 13

that blessed hope — 'Looking for' is prosdechomai, to welcome: Simeon was 'waiting for the consolation of Israel' (Luke 2:25), and others 'looked for redemption in Jerusalem' (Luke 2:38). 'Appearing' (epiphaneia) is the noun of 'hath appeared' in v.11. 'The great God and our Saviour Jesus Christ' is read as naming Christ himself, as in 2 Pet 1:1, 'God and our Saviour Jesus Christ'.

Verse 14

a peculiar people — Periousios is found only here, and echoes 'a peculiar people unto himself' (Deut 14:2). 'Redeem' is lutroō, to ransom, as in 1 Pet 1:18, 'ye were not redeemed with corruptible things'; the promise is that of Ps 130:8, 'he shall redeem Israel from all his iniquities'. 'Gave himself' is the phrase of Gal 1:4 and 1 Tim 2:6.

Verse 15

Let no man despise thee — Periphroneō, literally to think around or past someone, to disregard, found only here; compare 1 Tim 4:12, 'Let no man despise thy youth'. 'Rebuke' is elenchō, to convict. 'Authority' is epitagē, a command, as in Rom 16:26, 'the commandment of the everlasting God'. 'Speak' (laleō) answers v.1.