Titus 2

But as for you, teach what accords with sound doctrine.

Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.

Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good,

and so train the young women to love their husbands and children,

to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.

Likewise, urge the younger men to be self-controlled.

Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity,

and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.

Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative,

not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.

For the grace of God has appeared, bringing salvation for all people,

training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,

waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,

who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

Declare these things; exhort and rebuke with all authority. Let no one disregard you.

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Titus 2

Paul structures community ethics around age and gender categories—older men, women, younger women, younger men, slaves—establishing behavioral patterns that reflect submission to God's authority and the gospel's transformative power. The command that older women train younger women in conjugal love and devotion (sōphronizō—making wise) creates an intergenerational transmission of household virtue, making spiritual maturation concrete in domestic relationships. The theology of gracious appearance—the grace of God that brings salvation has appeared to all people (epephanē)—grounds ethical transformation in the epiphany of divine favor, making Christian conduct a grateful response to redemptive intervention. The phrase the great God and Savior Jesus Christ (understood through Granville Sharp's grammatical rule) identifies Jesus as God, a striking declaration of divine status and salvific function. Christ gave himself for us to redeem us from all lawlessness and to purify for himself a people zealous for good works articulates the purpose of redemption not as juridical pardon alone but as transformation toward virtue and justice. The instruction that slaves be subject to masters, showing all good faith, adorning the doctrine of God our Savior applies the gospel even to the enslaved, making fidelity in servitude an expression of gospel allegiance rather than a capitulation to injustice. Titus's role becomes ensuring that community practice embodies gospel truth, that external conduct matches internal profession.

Titus 2:1

But as for you, teach what accords with sound doctrine — the sharp turn from false teachers to Timothy/Titus's positive role establishes the alternative: doctrine that is hygiainous (sound, healthy), creating spiritual and moral health. The teaching role (didaskalia) becomes defined by healthiness, not novelty or personal insight. The apostolic pattern model ensures continuity with apostolic faith rather than sectarian innovation.

Titus 2:2

Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness — the elder males (presbyteroi) exemplify the cardinal virtues of sophrosyne (self-control), semnos (dignity/gravity), and enkrateia (self-restraint), forming the moral foundation for younger generations to observe. The triad of faith, love, and steadfastness (hypomenē — patient endurance) captures soteriological virtue fully: trust in God, devotion to neighbor, and perseverance through trial.

Titus 2:3

Older women likewise are to be reverent in behavior, not slanderers, not slaves to much wine, but teachers of what is good — the female presbytides model reverent conduct (semnas en katastolē — dignified in demeanor), with particular warnings against slander (diabolos) and wine-slavery, vices that undermine household peace. The role as teachers of good (kalodidaskaloi) grants women explicit pedagogical authority, though directed toward younger women in familial contexts rather than public proclamation.

Titus 2

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