Titus Chapter 2
Titus 2: Teach Them How to Live
A. How Titus Must Teach Different Groups of People in the Church
1. The Command to Teach (Titus 2:1)
“But as for you, speak the things which are proper for sound doctrine:”
(Titus 2:1, NKJV)
Paul opens the chapter by drawing a stark contrast between Titus and the false teachers described in Titus 1:10–16. They teach error, fables, and man-made commandments, but Titus must “speak the things which are proper for sound doctrine.” This phrase stresses both content and conduct — not only what is believed, but how that belief manifests in righteous living.
The word translated “sound” (hugiainō in Greek) is the same word from which we derive “hygiene.” It speaks of healthy, life-giving, spiritually nourishing truth. Sound doctrine is not simply theological correctness—it is doctrine that leads to godliness, as emphasized in Titus 1:1:
“According to the faith of God’s elect and the acknowledgment of the truth which accords with godliness.” (Titus 1:1, NKJV)
Therefore, Titus is not called merely to oppose error with facts, but to train believers in behavior that flows from right doctrine. This is not optional. The Great Commission includes, “Teaching them to observe all things that I have commanded you” (Matthew 28:20, NKJV) — not merely teaching information, but obedience.
Right theology always results in right living. If someone claims to believe sound doctrine but their life contradicts it, the truth has not yet taken root in their heart. Titus is to ensure that what is taught in word is backed by what is modeled in life.
2. What to Teach Older Men (Titus 2:2)
“That the older men be sober, reverent, temperate, sound in faith, in love, in patience;”
(Titus 2:2, NKJV)
Having established the foundation of teaching sound doctrine, Paul begins addressing specific demographic groups within the church, starting with older men (presbytēs). These men, by virtue of age and experience, were expected to embody spiritual maturity and stability — but such qualities still had to be taught and reinforced.
Paul gives six specific qualities that should characterize older men:
Sober (nēphalios): This speaks of mental and spiritual clarity. These men are to be alert, watchful, not dulled by distractions, addictions, or self-indulgence. Sobriety here is not limited to abstaining from alcohol, but points to a life of self-governed seriousness and awareness.
Reverent (semnos): This word carries the idea of dignity, honor, and gravity. Older men are to live with a sense of awe toward God and a solemn respect for the sacred responsibilities of Christian living. Their life should be worthy of respect, not flippant or foolish.
Temperate (sōphrōn): This refers to self-control, balance, and sound judgment. Older men must not be driven by passions or foolish whims, but demonstrate clear-headed moderation in all things. They are to be wise counselors in the church, not impulsive or indulgent.
These first three describe a man’s personal character. The next three focus on his spiritual strength:
Sound in faith: The older man should be firm and unwavering in his trust in Christ and in the revealed Word. He should not be a spiritual novice, blown about by every wind of doctrine. Years of walking with the Lord should have solidified his convictions, even amid hardship.
Sound in love: This is agapē love — sacrificial, others-oriented, and unconditional. As a man matures, he should grow in compassion, empathy, and kindness. He should be a model of spiritual fatherhood, marked not by cynicism or callousness, but by generous and gracious love.
Sound in patience: The word here is hupomonē, which means steadfast endurance. It is not passive waiting, but active perseverance under pressure. These men are to be examples of endurance in faith, family, and trials. They must show others how to suffer well and finish the race.
In short, older men are called to model a life of Christ-centered stability. Their lives should reflect the fruit of long-term discipleship and dependence on God. These men are the anchors of the local church and must be intentionally trained to display godly maturity in both doctrine and life.
Titus 2:3–5 – Teaching Women to Live Godly Lives
A. Instruction for Older and Younger Women in the Church
1. How to Teach the Older Women (Titus 2:3–4a)
“The older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—that they admonish the young women…” (Titus 2:3–4a, NKJV)
Paul continues his emphasis on generational discipleship by turning from older men to older women (presbytidas). These women are to live out the Gospel in a way that models maturity and holiness, becoming spiritual mothers within the congregation. The term “likewise” ties their responsibilities to the same overarching call to sound doctrine.
Reverent in behavior: The Greek word used here (hieroprepēs) conveys the idea of priest-like conduct — behavior suitable to someone who handles sacred things. Older women are to carry themselves with dignity, self-respect, and holiness, not in terms of style or status, but in everyday behavior. Their entire demeanor should reflect that they understand life is sacred and that their role in the church is significant.
Not slanderers: The Greek word here is diabolos — the same root from which we get “devil.” This is not an exaggeration. When a woman (or anyone) gossips or falsely accuses others, she is literally doing the devil’s work. Paul understood that the sin of the tongue can destroy more than any sword, and older women, due to their social influence, must be especially guarded in this area.
Not given to much wine: This phrase in Greek (literally “not enslaved to much wine”) indicates a deeper issue than occasional indulgence — it suggests addiction or dependency. In Roman and Greek culture, older women were often isolated, idle, and subject to this kind of bondage. Paul uses a word (douloō) that means enslaved, revealing that spiritual maturity cannot coexist with chemical enslavement.
Teachers of good things: This compound word (kalodidaskalos) appears nowhere else in the New Testament. It highlights the positive mission of older women — they are not only to avoid sin, but to actively instruct others in what is good. Rather than being busybodies or critics, they are to be influencers for righteousness, using their experience and wisdom to guide the next generation of women.
That they admonish the young women: Older women are specifically commissioned to train, counsel, and disciple younger women. The word translated “admonish” (sōphronizō) literally means “to bring to a sound mind” — a kind of coaching toward godly thinking and behavior. This training is personal, relational, and doctrinal. It’s a mentorship rooted in sound theology and real-life application.
2. How to Teach the Younger Women (Titus 2:4b–5)
“…to love their husbands, to love their children, to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.” (Titus 2:4b–5, NKJV)
The Spirit-led training of younger women includes specific, countercultural instruction. Paul does not encourage women to seek personal fulfillment apart from God’s design. He directs them to embrace and elevate their God-given responsibilities within the home.
To love their husbands: The word here is philandros — not agapē, but a warm, affectionate, friendly love. Contrary to modern assumptions, love for a husband does not always come naturally; it must be cultivated, encouraged, and taught. Especially when difficulties arise, older women must guide younger wives in how to remain lovingly loyal to their husbands.
To love their children: Similarly, motherhood must be taught. Paul uses philoteknos, referring to a nurturing, tender-hearted love. This includes sacrifice, instruction, affection, discipline, and spiritual care. It is not enough to give birth — young mothers must be equipped to disciple the next generation.
To be discreet: The Greek word (sōphrōn) again points to self-control, sound thinking, and moral restraint. A discreet woman avoids drama, foolishness, and impulsiveness. She thinks before she speaks, acts with wisdom, and leads by quiet strength.
Chaste: This speaks to sexual purity and modesty, not only in physical conduct but in heart, attitude, and appearance. A younger woman is to guard her virtue — not just in public, but in the way she speaks, dresses, and lives. This runs against the grain of a culture that promotes sensuality and self-exposure.
Homemakers: The Greek word here (oikourgous) literally means “workers at home.” It does not imply a woman is confined to the home, but that she is anchored there as the center of her ministry. She is not idle or aimless, but purposefully engaged in making the home a haven of order, love, and godliness. In a culture that often devalues domestic labor, Scripture exalts it.
Good: The word agathas refers to moral goodness and kindness — benevolence expressed in action. Young women are to be marked by a generous spirit, not bitterness, pride, or rivalry. They are to reflect the goodness of God in their homes and relationships.
Obedient to their own husbands: This echoes Ephesians 5:22 and Colossians 3:18. The word “obedient” (hypotassō) means “to submit willingly under.” This is not servile subjection, but spiritual alignment in God’s design for marriage. The young wife is called to honor and support her husband’s God-given headship — not because he is superior, but because God has ordained order in the home.
That the word of God may not be blasphemed: This is the motive behind the instruction — not to conform to cultural stereotypes, but to uphold the honor of God’s Word. When professing Christians disregard these roles and responsibilities, they bring reproach upon the Gospel. The watching world judges Christianity by the lives of those who claim it.
In other words, a disorderly home discredits sound doctrine. But a home aligned with God’s Word becomes a powerful witness to His grace, design, and authority.
Summary:
Titus 2:3–5 reveals God’s divine pattern for spiritual growth and generational discipleship among women:
Older women are to be dignified, sober-minded, and examples of holiness. Rather than slandering or wasting their influence, they are to mentor younger women.
Younger women are to be taught to love their husbands and children, to be modest, self-controlled, diligent in homemaking, good, and submissive to their husbands.
This structure is not legalism—it is God’s strategy for preserving order, joy, and fruitfulness in the local church and in the home.
Above all, these instructions exist so that God’s Word will not be blasphemed. The integrity of the church’s doctrine is on display in the lives of its women — and in how seriously the church takes their training.
Titus 2:6–10 – Teaching Young Men and Servants to Live Godly Lives
5. How to Teach the Younger Men (Titus 2:6)
“Likewise exhort the young men to be sober-minded,”
(Titus 2:6, NKJV)
Paul now turns his focus to young men in the congregation. The word “likewise” connects this command with the previous instructions to older men, older women, and younger women. In other words, godly character is not optional for any age group or gender. Though the roles differ, the call to holiness remains universal.
Titus is instructed to exhort the younger men — not merely instruct, but to urge, plead, and challenge them. Young men are typically marked by zeal, ambition, and emotional volatility. Therefore, they need strong, clear guidance and personal accountability.
Paul gives one chief imperative here: “to be sober-minded.” This is the Greek word sōphroneō, which carries the idea of self-control, sound thinking, and spiritual alertness. It speaks of a disciplined mind, a man who governs his impulses, passions, and pride.
This singular command touches every area of life — relationships, money, ambition, sexuality, and speech. Young men are not to coast through life thoughtlessly or recklessly. They are to think seriously, live purposefully, and discipline themselves for godliness (cf. 1 Timothy 4:7).
In a culture where masculinity is often expressed through bravado, rebellion, or indulgence, Paul calls for spiritual strength expressed through self-mastery.
6. Titus Must Set the Example (Titus 2:7–8)
“In all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you.”
(Titus 2:7–8, NKJV)
Paul now speaks directly to Titus, charging him to embody everything he is to teach. Doctrine is not only delivered by words — it is also demonstrated by life. Titus is to be a “pattern” (Greek: typos) — a visible mold or example of godly conduct. His life should be reproducible in others.
“A pattern of good works”: His conduct must be marked by what is helpful, righteous, and fruitful. It’s not enough to avoid sin; he must actively pursue what builds others up and honors God.
“In doctrine showing integrity, reverence, incorruptibility”:
Integrity refers to consistency, truthfulness, and upright teaching without manipulation or compromise.
Reverence points to seriousness — not a somber tone, but a weighty sense of responsibility before God.
Incorruptibility shows that his teaching must not be contaminated by false motives, worldly philosophy, or self-interest.
“Sound speech that cannot be condemned”: Titus’s communication must be healthy, biblical, and above reproach — not slanderous, not quarrelsome, and not profane. His speech must be so measured by the Word of God that no legitimate accusation can stand against him.
“…that one who is an opponent may be ashamed, having nothing evil to say of you.”
The integrity of Titus’s life and doctrine is to be so undeniable that even those who oppose him (and there will always be some) are silenced by the evidence. This is similar to what Christ said in John 8:46:
“Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me?” (NKJV)
Spiritual leadership demands credibility, example, and visible holiness, so that truth is adorned by the life of the messenger.
7. How to Teach Servants (Titus 2:9–10)
“Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.”
(Titus 2:9–10, NKJV)
In Paul’s day, bondservants (doulos) made up a significant portion of the Roman population. Many Christians came to faith while in this social condition. Though Paul elsewhere teaches the equality of all believers in Christ (Galatians 3:28), he also instructs servants on how to honor Christ within their current station, for the sake of the Gospel.
Key Commands for Servants:
“Be obedient to their own masters”: Submission here is not passive, but active — a readiness to follow legitimate direction. This does not mean servile fear or moral compromise, but a willing recognition of God’s sovereignty even in imperfect circumstances (cf. Colossians 3:22–24).
“Be well pleasing in all things”: Servants are to perform their duties with excellence, not grudgingly, and with a heart that seeks to please God. Their work ethic is part of their testimony.
“Not answering back”: This forbids disrespect, arguing, or defiance. Christian servants must be marked by humility and respect in speech, even under unjust masters (cf. 1 Peter 2:18–20).
“Not pilfering”: Stealing, embezzlement, or mismanagement of their master’s goods was common. Paul warns against even the smallest dishonest acts. A servant’s integrity in private matters proclaims the Gospel louder than many sermons.
“Showing all good fidelity”: They are to be trustworthy, loyal, and consistent in their duties, displaying faithfulness in every task.
Why?
“…that they may adorn the doctrine of God our Savior in all things.”
The word “adorn” (kosmeō) means to arrange, display, or beautify — like setting jewels into place. Though the Gospel is perfect in truth, it is made visibly beautiful through the transformed lives of those who believe it.
Even a servant — someone in a disadvantaged or oppressed state — can magnify the beauty of the Gospel through faithful conduct. The truth of Christianity is seen when it works not only in pulpits and palaces, but also in humble households and daily labor.
Paul’s point is clear: there is no life so lowly that it cannot reflect the glory of God. And when Christian slaves show respect, integrity, and self-control, the watching world sees the doctrine of God our Savior lived out.
Summary:
Young men are to be taught self-control — governing their passions with sound judgment and seriousness.
Titus himself must model sound doctrine and visible holiness, serving as a living example to silence critics.
Servants are to honor God by being respectful, diligent, honest, and trustworthy — adorning the doctrine they profess.
Each role—whether older man, older woman, young woman, young man, or servant—contributes to the overall testimony of the church. The church is not strengthened by titles, but by lives transformed through sound doctrine and personal godliness.
B. The Place of Grace in the Christian Life
1. Saving Grace (Titus 2:11)
“For the grace of God that brings salvation has appeared to all men,”
(Titus 2:11, NKJV)
Paul now shifts from the conduct of various groups within the church to the divine power that enables such godliness: the grace of God. This verse serves as the theological hinge of the chapter. Everything Paul has commanded — sound doctrine, disciplined lives, godly homes, and faithful servants — is now grounded in grace, not law.
“The grace of God that brings salvation” reminds us that salvation is not earned; it is given. Grace — charis in Greek — refers to God’s unmerited favor, His divine initiative on behalf of undeserving sinners. It was grace that moved God to send Christ (John 3:16); it is grace that justifies, sanctifies, and glorifies.
The phrase “has appeared to all men” uses the Greek verb epiphainō, meaning “to shine forth” or “to become visible.” It evokes the image of the rising sun — and intentionally so. Christ is the “Sun of Righteousness” who has risen with healing in His wings (Malachi 4:2). This is not a hidden or secret message; grace has appeared in the person of Jesus Christ and the proclamation of the gospel.
While not all men are saved, the appearance of grace is universally offered — “to all men” without ethnic, class, or gender distinction (cf. Galatians 3:28). The gospel is sufficient for all, but efficient for those who believe.
Grace is not a system, a ritual, or a code — grace is a person, revealed in the life, death, and resurrection of the Lord Jesus Christ.
2. What Grace Teaches Us (Titus 2:12–13)
“Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ,”
(Titus 2:12–13, NKJV)
Grace does more than save; grace trains. The word teaching (paideuō) refers to the comprehensive instruction of a child — including education, discipline, correction, and encouragement. Grace does not only cleanse our record; it reshapes our character.
Grace Teaches Us to Say “No”:
“Denying ungodliness and worldly lusts” — Grace instructs us to renounce these things, not merely avoid them. Ungodliness speaks of irreverence and disregard for God, while worldly lusts refers to passions driven by the values of this present evil age — pride, sensuality, greed, vanity.
To deny them is to make a decisive break — to disown what once defined us. This is repentance in action. In a world that exalts the self and says “yes” to every appetite, grace teaches us to say “no.” This is the true test of conversion: not merely professing Christ, but possessing a Spirit-taught ability to refuse sin.
As Paul wrote elsewhere:
“Let everyone who names the name of Christ depart from iniquity.” (2 Timothy 2:19, NKJV)
Grace Teaches Us How to Live:
“We should live soberly, righteously, and godly in the present age”
Soberly (sōphronōs): This is inward discipline. It refers to self-control, clear thinking, and spiritual restraint. It is the opposite of being ruled by emotion or fleshly impulse. It governs how we relate to ourselves.
Righteously (dikaiōs): This is outward justice. It means living in right relationship with others, marked by honesty, fairness, and respect. This governs how we relate to others.
Godly (eusebōs): This is upward reverence. It means taking God seriously — living in worship, obedience, and holiness. This governs how we relate to God.
Together, this is a complete pattern of life. Grace does not make us passive. It does not excuse sin or lower the bar of holiness. On the contrary, grace raises the standard, because we are now empowered by the indwelling Spirit of God. Grace not only declares us righteous — it trains us to live righteously.
Grace Teaches Us What to Expect:
“Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ”
Grace does not only instruct our past and our present; it directs our eyes toward the future. We live in eager anticipation of the “blessed hope” — the imminent return of Jesus Christ.
This hope is not vague or abstract. It is defined: the glorious appearing (epiphaneia) of Christ, our “great God and Savior.” This is one of the clearest affirmations of the deity of Christ in the New Testament. Jesus is both God and Savior — the same One who appeared in grace to save, will appear in glory to reign.
This is a cornerstone of dispensational, premillennial theology: the Church lives in anticipation of the rapture, not the tribulation. The “blessed hope” is the return of Christ for His bride, not the wrath of judgment. It is our comfort, our confidence, and our crown.
We are not waiting for a catastrophe, a regime, or a reform — we are waiting for a Person.
As the Apostle John wrote:
“And everyone who has this hope in Him purifies himself, just as He is pure.” (1 John 3:3, NKJV)
Summary:
Grace appeared in Christ and is universally offered to all people.
Grace teaches believers how to deny sin and live in holiness — in personal, social, and spiritual dimensions.
Grace fixes our eyes forward, toward the return of Christ, our blessed hope, and trains us to live in light of eternity.
The Christian life is not powered by guilt, shame, or law — it is fueled by grace: past grace (salvation), present grace (sanctification), and future grace (glorification). It is grace from start to finish.
Titus 2:14–15 – The Redemptive Mission and Mandate of Grace
3. The Heart of the God of Grace (Titus 2:14)
“Who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.”
(Titus 2:14, NKJV)
This verse brings us to the epicenter of the Gospel — the cross. Grace is not a concept; grace is a crucified Christ. After describing the appearance and instruction of grace in verses 11–13, Paul now describes the substance and intention of grace. This verse explains what Jesus did, why He did it, and what He expects from those whom He saves.
“Who gave Himself for us”
Every word is weighty.
“Gave” — speaks of voluntary sacrifice. No one took Jesus’ life from Him (John 10:18); He laid it down of His own will.
“Himself” — not riches, not angels, not even creation — He gave Himself. Nothing greater could have been offered.
“For us” — the substitutionary nature of the atonement is central. He gave Himself in our place, bearing our penalty.
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (2 Corinthians 5:21, NKJV)
This is the foundation of grace: the innocent, eternal Son of God gave Himself for guilty sinners.
“That He might redeem us from every lawless deed”
The purpose of this sacrifice is redemption — the buying back of slaves through the payment of a ransom. The Greek term lutroō was used in the slave markets of the Roman Empire. Jesus paid the full ransom price with His own blood to free us from every lawless deed — not just some sins, but all. This redemption is both judicial (justification) and transformational (sanctification).
We are not redeemed merely to escape Hell, but to be delivered from the enslaving power of sin in this present life. This rebukes any shallow, license-based gospel that excuses sin in the name of grace. True grace sets us free from lawlessness, not just the guilt of it, but the power of it.
“And purify for Himself His own special people”
Redemption leads to purification. Christ cleanses us for Himself, not merely for heaven. He does not redeem us and leave us in our filth; He washes us for holy fellowship with Him.
“Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her…” (Ephesians 5:25–26, NKJV)
The phrase “His own special people” (laon periousion) echoes Old Testament covenant language (see Exodus 19:5). It refers to a people uniquely possessed by God, treasured and set apart for His glory. In ancient battles, the periousios was the portion of spoils the king set aside for himself alone.
Christ’s sacrifice was not to produce vague spirituality but to create a holy nation, a people for His own possession (cf. 1 Peter 2:9).
“Zealous for good works”
The result of grace is not passivity but zeal. We are not only saved from something (sin); we are saved for something — good works. This is not legalism, but Spirit-fueled eagerness to serve God. Good works are not the root of salvation, but they are its fruit (Ephesians 2:10).
The Christian life is not apathetic or neutral — it is zealous (zēlōtēs), passionate for holiness, evangelism, service, and truth. This zeal is not emotional hype; it is rooted in sound doctrine and flows from love for Christ who gave Himself for us.
4. The Messengers of Grace (Titus 2:15)
“Speak these things, exhort, and rebuke with all authority. Let no one despise you.”
(Titus 2:15, NKJV)
Having laid out the moral and theological implications of grace, Paul now exhorts Titus to preach it boldly. The messenger of grace must not be timid. He is entrusted with the words of life and must speak with conviction and clarity.
“Speak these things”
The Greek is a present active imperative: keep on speaking. These doctrines of salvation, sanctification, and expectation must be continually proclaimed. They are not advanced truths for a seminary classroom; they are the daily diet of the church.
Paul doesn’t tell Titus to speak about politics, speculation, or entertainment — he must speak these things. Doctrine is never dry when it is lived.
“Exhort and rebuke with all authority”
Preaching grace includes both encouragement and correction. To exhort (parakaleō) is to call alongside, to motivate, to inspire. To rebuke (elenchō) is to expose sin, correct error, and guard the church.
And he must do both “with all authority” — not personal arrogance, but with the delegated authority of the Word of God. This is not suggestion; it is divine commission. The preacher must stand firm, knowing that he speaks not for himself, but for the Lord.
“Let no one despise you”
Titus, being a younger man (cf. 1 Timothy 4:12), may have been tempted to shrink back. But Paul commands him: do not let anyone treat you or your message as insignificant. The way to avoid being despised is to preach with courage and live with integrity.
The statement is also a warning to the congregation — don’t dismiss the preacher or the truth he brings simply because of his youth or boldness. If he speaks the Word, he speaks with divine authority.
Summary of Titus 2:11–15:
Grace appeared in Christ, bringing salvation to all men.
Grace teaches us how to live — by denying sin, living godly, and waiting expectantly for Christ’s return.
Christ gave Himself to redeem, purify, and transform us into a people set apart and zealous for righteousness.
The minister of grace must speak boldly, exhort passionately, and rebuke authoritatively, letting no one despise the truth.
This is the power, purity, and purpose of grace — not only saving souls, but sanctifying lives, preparing us for Christ, and displaying the glory of God in everyday obedience.
