Titus Chapter 2
Originally posted Tuesday, October 7, 2008
Titus, Chapter 2:1-15 Teaching Sound Doctrine
We have noticed that
the Pastoral epistles and other letters of the same time period all address the
issue of teaching "sound doctrine" (Gk. = "speak the things which are suitable to
healthy teaching"). However, as we read this chapter we do not
find much if any doctrine being promoted until the last passage. Sound doctrine
refers to the primary Gospel themes of salvation through faith and what God has
done from the beginning to make this salvation available through the appearing
of Christ. Most of the chapter before us is related to the usual
elements of the household code, moral character and good works.
The older men are
not necessarily the church leadership ("overseers"). The
Greek word used is for men older than fifty. However, encouragement to be temperate
(moderate in all things), serious in thought, discreet and sound in
doctrine are essentially the same as those listed in 1 Tim. 3 for Bishop and Deacon
qualifications. The need to be sound in love would be essential in good
leadership, dealing with believers of all stages of faith and to avoid
haughtiness arising out of a sense of superiority. Endurance probably refers
more to the challenges of being leaders in troubled times (1:10-13) than to age and health.
Older women - not
necessarily widows, are to be respectful of others and temperate, behaving as
is fitting a life of godliness. They also have a special role in the
churches to be mentors for younger women. They are to share their
experience and counsel with them in the affairs of the family with regard to
husbands, children, moral character and managing the household, the latter
being the all-too-prevalent "assigned" role of women in most cultures
across the millennia. The author sees the credibility and competence of
the wife as important beyond the household. In vs. 5b he implies that the wife who does not live
up to the acceptable standards as he has listed them will be
a discredit to the "word of God." We should keep in mind
that this same admonition is often directed toward all believers, men and
women. It is to remind everyone who bears the name of
Christ that the outsiders are watching and all too willing to criticize
the Church as a whole based on the behavior of a few. Christians are the public
face of Christ. While God may be ever faithful in forgiveness, the public - and
sometimes the Church, is not.
Young men are not
beyond encouragement with regard to behavior but with far less attention than
given to women - another discriminatory cultural norm. Perhaps the exhortation
for self control covers a number of possible social infractions but probably
was considered most important in regard to sexual morality.
The author gives
special instructions to the supposed recipient, Titus (representative of
all who are teachers in the several churches). Titus is to be a
model of good works, leading by example and not just words. His most important
role is that of the teacher in which he shows a serious adherence to moral and
ethical principles (integrity and gravitas). The content and authority of his
teaching is to be of such power that it will be beyond reproach, unassailable
by those who might seek to discredit its truth by sowing seeds
of distrust.
As in Ephesians and
Colossians slaves are to be submissive, respectfully faithful, honest and obedient.
Through such exemplary behavior in all ways, the slave will be a
living representation (Gr. = "demonstration")
of the salvation of God and what it means to be a Christian so
as to be seen and admired by others.
The author offers a
brief on the doctrine of salvation. God's grace appeared in Christ.
Through Christ God brought the gift of salvation to all. Such grace
was meant to teach all who received grace by faith to live lives of
purity, self control and godliness in the present age, awaiting the fulfillment
of the hope of salvation at the "appearing" of Christ in glory.
When he appears he will redeem (take back) the faithful for whom he
died (from the world of iniquity) and receive them as his own people.
The idea of
redemption is sometimes used to describe a theory of atonement by which Jesus
dies on behalf of others, specifically "sinners" which for Paul
encompasses the entire sweep of humanity. Redemption has been defined as a
transaction of exchange: Christ's death exchanged for the sinner's
[eternal] life. We might understand this concept from Paul's perspective as
"taking back" from the
world those whom God has already promised in God's justification of
Abraham on account of his faith in God. This is not atonement for our
sinfulness. For Paul the crucial act of Christ on the cross was obedience,
no matter what, not death. It was Christ's obedience to the "no matter
what" of God that, in Paul's understanding, vindicated Christ by
resurrection (Rom 1:1-4) and
exaltation as the Lord through whom God would gather a people of faith -
the faith of Abraham which believed in what God promised "no matter
what." It is, as Paul wrote, God's "Yes" to
life against the world's "No." Whatever our misgivings relating
to such language as salvation, redemption and other "religious speak"
we are still drawn to Christ whose life was transformed by his openness to and
relationship with God. It is the same transformation offered to anyone who can
peer through the mystery, accept a higher calling and a deeper meaning for life
in this world and be obedient to the broader perspective of a God who demands
justice, loves kindness and expects compassion no matter what.
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