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Teach What Is Consistent with Healthy Doctrine (2:1—3:11)

But you are speaking what is appropriate to healthy teaching (2:1). But (de) is a strong adversative here. Titus is emphasized.123 He, unlike the opponents (1:9), should be speaking what is appropriate to healthy teaching,124 described in 2:1—3:8, not the unhealthy teaching described earlier (1:10–16). Chapter 2 begins the second major section of the letter. The first major section is more negative, dealing with setting straight what was remaining to be done (1:5–16). This next major section is more positive, dealing with teaching what is consistent with healthy doctrine (2:1—3:11). The first subsection deals with specific groups in the churches, the second subsection deals with the churches as a whole, and the third subsection deals with Titus specifically.

Godly Behavior among the Elders, Youth, and Slaves (2:1–15)

Paul recommends Titus speak to five groups: male and female elders, female and male youth, and slaves: (Encourage) elders (males) to be sober, honorable, wise, healthy in faith, in love, in perseverance; (encourage) elders (females), likewise, to be in demeanor holy, not slanderous, and not enslaved to much wine, teaching what is good, in order that they exhort the young (females) to be loving their husbands, loving their children, wise, pure, working at home, good, being subject to their own husbands, in order that God’s word not be blasphemed (2:2–5).

What is the relationship between the male (presbytēs [2:2]) and female (presbytis [2:3]) elders to the “elders” of chapter one (presbyteros [1:5])? All terms go back to the root presbys (an old person or elder). Presbyteros is the comparative of presbys,125 literally, “the older one” or “elder of two,” as in Luke 15:25. Presbytēs and presbytis are the masculine and feminine prose forms of presbys. Do the forms in Titus 2 refer to church leadership positions (male and female “elders”) or simply to age (“old men,” “old women”)? Many English translations render the latter.126 However, the former is also possible. Why? First, in ancient times deference was given to elders simply because of their age.127 Second, in the same way as presbyteros could refer to leadership positions or to age,128 presbytēs could refer to age or to leadership positions. Although the Bible does have several references where presbytēs refers simply to age,129 other references clearly refer to ambassadors or envoys, as the “elders” of the ruler from Babylon who visited Hezekiah (2 Chr 32:31; LXX) and elders representing the Jews to Sparta and to Rome (1 Macc 14:22; 15:17; LXX). Even the envoys from Rome are called “elders” (2 Macc 11:34; LXX). Elders (presbytēs) are also mentioned at the city gate where judgments were made in Israel (Job 29:7–8; Lam 5:14; LXX). When Paul calls himself presbytēs, some translators render it “ambassador” (REB, TEV), while others “old man”/ “aged” (NRSV, NIV, TNIV, KJV) (Phlm 9).

The feminine presbytis occurs only in Titus 2:3 in the Bible. Were women ever called “elder” implying a leadership position in ancient times? One heroic “aged” (gēraia) mother of seven sons was called by the author of 4 Maccabees an “elder” (presbytis) even though a woman (4 Macc 16:14).130 At Crete, a female, Sophia of Gortyn, is described on a plaque as “elder (presbytera) and ruler of the synagogue.”131 A woman, Mannine of Venosa, thirty-eight-years-old, is described as an “elder” in a cemetery in Italy. Brooten found six or seven Jewish women “elders” spread over a wide geographical area.132 In the early years after the New Testament, female elders had leadership in the church.

If presbytēs and presbytis in Titus 2 refer to leadership positions, how do they relate to the qualifications in 1:6–9? In the same way as Paul describes the ministers/deacons in 1 Timothy 3:8–10 in a general way first and then goes on to describe the female and male distinctive qualities (3:11, 12), also in Titus, Paul first describes the general qualities of an elder/overseer (1:6–9) and then goes on to highlight qualities on which the men (2:2) and the women (2:3) need to work. Another way to understand the passage is that, in the same way as everyone is encouraged to seek an overseeing office (episcopēs) in 1 Timothy 3:1, but then the distinctive qualities of overseer (episcopos) and minister/deacon (diakonos) are delineated in 3:2–13, so the elders, youth, and slaves are encouraged to seek positive qualities that would make them eligible to serve as Christian leaders.

Comparison of Qualities in Titus 2:2–10 with Those Needed for Elder and Minister/Deacon

Male elders (presbytēs [2:2])	Female elders (presbytis [2:3])
1. sober(elder, Titus 1:7; 1 Tim 3:2, 3;minister/deacon, 1 Tim 3:8, 11)	1. in demeanor holy (elder, Titus 1:8)
2. honorable(minister/deacon, 1 Tim 3:8)	2. not slanderous(minister/deacon 1 Tim 3:11)
3. wise (elder, Titus 1:8; 1 Tim 3:2)	3. not enslaved to much wine(elder, Titus 1:7; 1 Tim 3:2, 3; minister/deacon 1 Tim 3:8, 11)
4. healthy in:a. faith(elder, Titus 1:9; minister/deacon, 1 Tim 3:11)	4. teaching what is good(elder, Titus 1:8; 1 Tim 3:2)
b. love
c. perseverance(elder, Titus 1:7; 1 Tim 3:3)

Qualities for elders/overseers are evident throughout Titus 2:2–10: self-controlled limiting of consumption of intoxicating substances (elders), honor, wisdom (male elders, young women and men), faithfulness (male elders and slaves), love (male elders and young women), perseverance, holiness (female elders and young women), ability to teach (female elders), household-oriented, not being self-pleasing, not being disobedient, and not seeking selfish financial gain. Yet the male and female elders have distinctive aspects of their Christian walk to which they had to pay attention. Only women in these lists are challenged not to be slanderous (Titus 2:3; 1 Tim 3:11).

Paul highlights six qualities important for the male elder: to be sober, honorable, wise, healthy in faith, in love, in perseverance (2:2). A recurring topic at Crete and Ephesus is the necessity not to become intoxicated, but rather to remain sober.133 If one is sober, then the second quality is more likely—to be honorable or godly. Semnos has been translated by such diverse terms as “honorable, serious, dignified, and holy.”134 It describes the ideal minister/deacon (male and female, 1 Tim 3:8, 11), children (1 Tim 3:4), male elder (Titus 2:2), teaching (Titus 2:7), and all Christians (1 Tim 2:2). The noun, like its verb form (sebō)135 properly refers to God or the gods.136 Thus, semnos can refer to the feeling of awe or reverence before God. In the New Testament, semnos is always used in a positive sense. Luke uses it in Acts to describe the Gentile converts to Judaism, such as Lydia (16:14) and Titius Justus (18:7), the “God-fearers” (13:43; 17:4, 17), and to the respectable, august, or honorable women of Pisidian Antioch (13:50). Thus, semnos appears to be an aspect of God that humans should have. More than “serious,” it is “august.” It is a synonym for “godliness” (1 Tim 2:2) and “uncorrupted” (Titus 2:7). We are to think of whatever is honorable or godly or awesome (Phil 4:8) so that we can become honorable, godly, and awesome ourselves. This is true for all Christians, and certainly Christian leaders.

Wisdom permeates every aspect of leadership. Even though it is twelfth on the list for an elder in Titus as opposed to fourth on the list for an elder in Ephesus,137 nevertheless, Paul repeats it as an important quality for male elders and young women and men. Although one would expect this word-family to be more frequent in the New Testament, it occurs only sixteen times, ten of which are in the Pastoral Letters.138 The basic idea in wisdom is soundness or wholeness of mind, as the opposite of lunacy.139 In Attic especially, it refers to having control over the sensual desires, having moderation and self-control. The elder who keeps away from intoxication and dwells on godly attributes (Titus 2:2) will then be able to have a mature mind directed by self-control.140 In the New Testament, this quality is necessary for all, male and female, young and old. It is a prerequisite to prayer (1 Pet 4:7). Unfortunately, some translators will chose an aspect of wisdom to highlight when addressing particular groups of people. Mature men are to be “prudent” (Titus 2:2; NRSV) and “reasonable” (Acts 26:25; NIV), whereas women are to have “propriety, decency, modesty” (1 Tim 2:9, 15; NRSV, NIV) and the young are to have “self-control, self-discipline” (Titus 2:5–6; 2 Tim 1:7; NRSV, NIV). Of course, context affects the aspect of a word a translator might want to emphasize, but the sex or age should not limit meaning because then readers fail to see the continuity of virtue desired for all men and women, younger and older, indicated by the use of the same word-family for all.

If sōphrōn has to do with soundness of mind, hygiainō has to do with soundness of body. Both have to do with good health. The male elder has “to be in good health” when it comes to faith, love, and perseverance (2:2). Healthy or “sound” faith has already been mentioned as a goal in this letter for all.141 The three attributes of faith, love, and perseverance occur together once in each Pastoral Letter, referring in Titus to the elders (2:2), in 1 Timothy to Timothy (6:11), and in 2 Timothy to Paul (3:10). Faith and love are two of three qualities that persist longer than any spiritual gift (1 Cor 13:8–13). The content of faith has been summarized in 1 Tim 3:16. But since God is truth and love, love is necessary to work together with faith. Now, as well, the elder needs to persevere in faith and love with a constancy that persists through testing, cares, riches, pleasures, and persecution (Luke 8:13–15; 21:12–19).

The list for the female elders is connected with the list for the male elders by “likewise”: (encourage) elders (females), likewise, to be in demeanor holy, not slanderous, and not enslaved to much wine, teaching what is good (2:3). Thus, although Paul highlights distinctive qualities for each, yet their function as elders is similar. In 1 Timothy the likewise indicates that the women are to pray as the men (2:8–9), the ministers/deacons need leadership qualities similar to the overseer’s (3:8), and the female ministers/deacons need leadership qualities similar to those of the male ministers/deacons (3:11). The likewise also indicates that Titus is to encourage the female elders as much as he does the male elders.

Paul places the prepositional phrase in demeanor first (2:3), therefore highlighting it. Katastēma, occurring only here in the Bible, refers to an external bodily or mental state.142 For instance, some elephants were driven to a maniacal state by external inducements (3 Macc 5:45). Or, Alexandra, mother of Queen Mariamne, wife of King Herod, changed her behavior from boldly supportive of her daughter to critical of her (Josephus, Ant. 15.7 [232–34]). But Paul does not advise the women elders to display criticism or a maniacal state—rather a steady behavior of holiness.

The neuter form, hieron, is always used in the New Testament literally for the temple in Jerusalem (e.g., Matt 21:23). If indeed all believers are members of God’s “holy priesthood,”143 then certainly women elders also need to act appropriately to a priestly vocation, in other words, in a holy or reverent manner. Hieroprepēs signifies “appropriate to a sacred place.” It is a synonym for semnos (Titus 2:2).

The opposite of a holy demeanor, which is fleshed out in teaching what is good (2:3), is being slanderous (diabolos) and enslaved to much wine. Normally diabolos (with the article) refers to the devil. Jesus told some religious leaders that the devil “was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (John 8:44; NRSV). In Ephesians, the devil’s schemes work against truth, righteousness, peace, and faith (Eph 6:11, 14–16). He is called “that ancient serpent,” “the deceiver of the whole world” (Rev 12:9).

The devil’s character is implied by aspects of the Letter to Titus. The devil would encourage wildness, disobedience, attack, self-pleasure, anger (cf. Eph 4:26–27), drinking, fighting, shameful gain, opposition, deception, lying, evil, idleness, false teachings, envy, hate, and lawlessness.144 In contrast, Paul encourages faith, truth, godliness, eternal life, grace, peace, salvation, goodness, wisdom, righteousness, holiness, self-control, honor, love, and perseverance (1:1–4, 8; 2:2–3). Thus, when Paul calls for women elders not to slander, he is calling for them not to act in a diabolical way.145 The verb diaballō highlights one aspect of the devil’s character—lying about another person, thereby breaking the ninth commandment, “You shall not bear false witness against your neighbor” (Exod 20:16; NRSV). Slander, from a biblical perspective, is a larger concept, referring to deception and lying that promotes the devil’s kingdom, which would affect the implementation of many of the Ten Commandments, including having gods before the Lord, promoting murder (of character at least), and, as well, bearing false witness (Exod 20:3, 13, 16).

The Pastoral Letters use a couple of synonyms that relate to drinking: nēphalios (Titus 2:2; 1 Tim 3:2, 11) and paroinos (Titus 1:7; 1 Tim 3:3). In Titus, the male elders are encouraged to be “sober” (nēphalios), while female elders are encouraged not to be enslaved to much wine (Titus 2:3).146

Instead of wasting their time being drunk, the female elders are to teach (2:3). Didaskalos is the same root word used in 1 Tim 2:12. The difference is that in Crete the women are encouraged to teach what is good (kalodidaskalos), whereas the women at Ephesus were forbidden from teaching what is bad.147 The elder/overseer was to love what is good (philagathos, 1:8). The next step would be to teach what is good (2:3).

What is the purpose of teaching what is good? Paul answers with two adverbial clauses, one stresses the positive (in order that they exhort the young (females) to be loving their husbands, loving their children, wise, pure, working at home, good, being subject to their own husbands) and the second avoids the negative (in order that God’s word not be blasphemed) (2:4–5). The first purpose of the teaching is to help the younger women become wise. Exhort (sōphronizō) literally is to cause one to become wise or to recall or bring people to their senses.148 At first glance, for the young women to be exhorted to love their husbands and children seems to apply to a domestic role limited to the female sex. However, the male elders also are encouraged to be “healthy” “in love” (2:2). In contrast to Crete, where the wives are challenged to love their husbands (2:4), in Ephesians 5, the husbands are challenged to love their wives (Eph 5:25, 28, 33). The situation of women varied among the differing ancient cultures. Cretan marriage was a public, state-controlled ceremony, involving those who belonged to the same age-grade and same social class.149 However, the wives usually did not join the husbands’ homes until later when the young women had learned how to manage household affairs.150 Most marriages were arranged. For example, in Xenophon’s Oeconomics, the husband says to the wife, “I took you and your parents gave you to me” to obtain “the best partner of home and children” (Oec. 7.11). Thus, love for one’s husband had to be learned. Paul places responsibility for the training on the female elders. Neither Titus nor the husbands teach the women (cf. Xenophon, Oec. 7.8–9), nor the mothers, as we might expect. Paul wanted Christian models for the younger women.

A Christian’s responsibility to one’s family is very important. One’s spouse and children are one’s closest neighbor (“Love your neighbor as yourself,” Matt 22:39). Similarly, elders are to be a “one-woman man, having faithful children, not in accusation of wildness or disobedience” (Titus 1:6; and 1 Tim 3:2, 4–5).151 Love is the greatest motivator both for the one loving and the one being loved.