Chapter two, concerned with the pastoral care of the Cretan Christians, is the second main division. In verses 1–10 Paul gives Titus instructions on how the various groups in the congregations are to govern themselves ethically. In verses 11–14, Paul points out that the empowering motivation for the Christian life is the grace of God.

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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.

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In these verses, Paul outlines the manifestations of spiritual healthiness as it applies to different groups, designated by age and gender. The “aged men” referred to here are not necessarily the “elders” of the church. This is a designation of longevity, not office. Because these senior male members were looked up to for leadership, their example had great influence. They needed to have moral character. As such, they were to be “sober” (Gk. nephaleos, nay-FAL-eh-os, meaning temperate, clear-minded, having presence of mind in all circumstances), “grave” (Gk. semnos, sem-NOS, meaning honorable, worthy of respect), “temperate” (Gk. sophron, SO-frone, meaning of a sound mind, sane, self-controlled— curbing one’s desires and impulses), “sound (Gk. hugiaino, hoog-ee-AH-ee-no, meaning to be in good spiritual health) in faith” (Gk. pistis, PIS-tiss), in charity” (Gk. agape, ag-AH-pay, meaning brotherly affection and benevolence), in patience” (Gk. hupomone, hoop-om-on-AY, meaning steadfastness, constancy or perseverance).

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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;

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“The aged women likewise” indicates that the apostle expects the same demeanor from them as he did from the “aged men.” They are to have “behavior as becometh holiness.” The NIV says that they “be reverent in the way they live.” The word “holiness” comes from the word hieroprepes (hee-er-op-rep-ACE), meaning reverent, befitting the sacred things to God. Such behavior springs from a spiritually healthy inner character and displays a life totally dedicated to God.

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Reverence like this requires that they not be “false accusers” (Gk. diabolos, dee-AB-ol-os, meaning slanderous). In essence, they are not to engage in gossip or spread unfounded rumors about people. Also, they should not be “given (Gk. douloo, doo-LO-o, meaning to make a slave of, reduce to bondage) to much wine.” Slander (gossip) and intoxication are grouped together in this verse to show a connection between the two. On the contrary, these older women in the church are to be “teachers of good things” or “teach what is good” (NIV) by example and speech.

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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.

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The older women who are spiritually healthy are qualified to teach the younger women to love their husbands and children. The word translated as “teach” is sophronizo (so-fron-ID-zo) and means to train in the lessons of selfcontrol, to moderate or to admonish earnestly.

They are to encourage the younger women to be “discreet” (temperate or self-controlled), “chaste” (Gk. hagnos, hag-NOS, meaning exciting reverence or pure from carnality), “keepers at home” (“busy at home,” NIV). The stresses of the constant demands of home management can lead to exasperation. Therefore, she must cultivate the quality of being “good” (Gk. agathos, ag-ath-OS, meaning pleasant, agreeable, or joyful). Finally, the older women should train the young wives to be “subject to their husbands, so that no one will malign the word of God” (NIV). The idea here is not that of a dictatorship, but a voluntary acceptance of their husband’s headship. This supportive role is an expression of the love the young wives are to give to their husbands.

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These duties grew out of the patriarchal society that existed during that time when the roles of men and women were strictly defined. Today, many women are no longer just administrators of the home; many work full-time jobs outside of the house. There are many single parent homes, and the roles once assigned to women have changed. Most women today have duties in the church and society that extend beyond the home. Women’s cultural status has evolved over the years. Yet, the basic principles of self-control outlined by Paul still apply.

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Similarly, Titus encouraged the young men to be “sober minded” (Gk. sophroneo, so-fron-EH-o,meaning to exercise self-control). As a young man, Titus was in a good position to deal directly with other young men. Thus, he was to do more than “teach,” but to exhort them. The Greek word for “exhort” is parakaleo (par-ak-al-EH-o), meaning to call to one’s side or admonish.

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7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

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Now Paul reminds Titus that his teaching will be confirmed by how he carries out his ministry: “in all things shewing thyself a pattern (Gk. tupos, TOO-pos, meaning the mark or figure formed by a stroke or impression) of good (Gk. kalos, kal-OS, meaning beautiful, excellent, surpassing, or commendable) works.” The NIV renders this, “set them an example by doing what is good.” Seriousness and integrity must be the mark of Titus’s ministry in Crete. In light of the sacred nature of his commission, Titus’s motives must be pure (integrity), and his conduct must reflect high moral standards with dignity (seriousness). The same should be true of us as ambassadors of Christ (Ephesians 6:20).

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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.

“Sound speech” must mark the ministry of Titus. His teaching and conversation must be in accord with “healthy doctrine.” Thus, he would be beyond condemnation to such an extent that his critics would be put to shame, having nothing on which to base their diatribes. This is especially crucial in light of the false teachers who constantly tried to undercut the ministry of Paul and Titus.

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Like Titus, our teaching may not be popular. Sometimes, being true to “healthy doctrine” will lead us to take a stand that is not politically correct. But, with dignity and integrity, we can persevere and outlast any opponent.

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9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

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The church in Crete had a cross section of society in its ranks. This included servants. In his instructions to Titus, the apostle Paul lays down guidelines for how they should represent who they are as members of the body of Christ.

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We must remember that the servanthood Paul referred to bore no resemblance to American slavery. There have been those who used Paul’s words to teach that he would have been in full agreement with the American slave system. Nothing could be further from the truth. In fact, when addressing Christian slaves in Corinth, Paul stated, “...if you can gain your freedom, do so” (1 Corinthians 7:21, NIV). The closest contemporary equivalent to the master/ servant relationship is the employer/employee relationship.

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When Paul instructs Titus to “exhort (encourage) servants to be obedient unto their own masters,” the aim is to demonstrate the Gospel of Jesus Christ, not to endorse the institution of slavery. To maximize the effectiveness of their witness, they were to seek to “please them well” (Gk. euarestos, yoo-AR-es-tos), meaning their masters, in “all things.” They were not to perform their duties with bad attitudes. The only exception to obedience in “all things” would be if the master demanded that the Christian servant do something contrary to healthy doctrine or clear biblical teaching. Otherwise, they were to perform their assigned tasks with dignity, “not answering again” (Gk. antilego, an-TIL-eg-o, meaning to speak against or to talk back).

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10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

Like Titus, the Christian servant must also demonstrate integrity. Honesty was to distinguish the work of children of God. For example, they were not to be guilty of “purloining” (Gk. nosphi-zomai, nos-FID-zomahee, meaning to set apart or separate for one’s self, to steal or embezzle) from their masters. In Roman households, petty theft among servants was common. This was not to be the case for followers of Christ. They were to show “all good fidelity” (Gk. pistis, PIS-tiss, meaning conviction of the truth of anything, faith). To show such good faith is to demonstrate that one can be fully trusted. By this, they “adorn the doctrine of God our Saviour in all things.” If we are motivated by true Christian spirituality, it will show in ethical conduct. In other words, the teaching about God’s salvation through Christ is made attractive through the integrity of the Christian servant.

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Those of us who are employees would do well to implement these principles in our various careers and professions. For many of our employers, the quality and integrity of our character and work may be the only Bible they will ever read.

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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;

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The grace of God is the foundation for godly living, and this grace has appeared (Gk. epiphaino, ep-ee-FAH-ee-no, meaning to become visible or clearly known) in the person of Jesus Christ— His birth, life, death, and resurrection.

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Humanity could never have accomplished redemption. Why? Because human nature is sinful and weak. Only Jesus was able to bring salvation, and it is applied to us by grace through faith. God’s grace not only saves us, but empowers us to rise above the ethical meritocracy surrounding us. It teaches us to say no to “ungodliness” (Gk. asebeia, as-EB-i-ah,meaning the lack of reverence toward God) and worldly “lusts” (Gk. epithumia, ep-ee-thoo-MEE-ah, meaning desire for what is forbidden). This transforming grace leads us to live soberly (self-controlled—the inward dimension), righteously (the outward dimension), and godly in our present circumstances. Grace is not visible until it becomes visible in the way we live

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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 purif[ied] 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.

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As we receive instruction from God’s grace and seek to demonstrate it in the present reality, we eagerly anticipate the fulfillment of our “blessed hope,” the glorious return of our Lord and Saviour. This is what gives meaning to all the sacrifices we make in our pursuit of righteousness.

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Jesus, the only perfect man who ever lived, gave himself for us. We were hopelessly lost in guilt and shame. Still, He redeemed “us from all iniquity (Gk. anomia, an-om-EE-ah, meaning wickedness), and purify unto himself a peculiar (Gk. periousios, per-ee-OO-see-os, meaning that which is one’s own possession) people, zealous (Gk. zelotes, dzay-lo-TACE, meaning most eagerly desirous of) of good works.”

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From the beginning, God has been after a people to call His own who are eager for good works. In Christ, God has brought forth such a people. We can become God’s own people in Christ by grace through faith. Having received such a privilege, we will live the rest of our lives in gratitude to God. How are we to express our gratitude to God for His saving grace? By following Paul’s instruction, it means being eager for good works.