King James Version
Titus 2
15 verses with commentary
Teach Sound Doctrine
But speak thou the things which become sound doctrine:
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But speak thou the things which become sound doctrine—the adversative δέ (de, but) contrasts Titus's ministry with false teachers. λάλει (lalei, speak/keep speaking) is present imperative: continuous action. τὰ πρέπει (ta prepei, things which befit/are appropriate to) indicates harmony between teaching content and life application. ὑγιαινούσῃ διδασκαλίᾳ (hygiainousē didaskalia, sound/healthy teaching) uses medical metaphor: doctrine produces health or disease.
Chapter 2 shifts from elder qualifications (1:5-9) and false teacher refutation (1:10-16) to congregational instruction: aged men (2:2), aged women (2:3-4a), young women (2:4b-5), young men (2:6-8), servants/slaves (2:9-10). Sound doctrine isn't abstract theology but life-shaping truth producing godliness in every demographic. The chapter climaxes in the theological basis: grace teaches godliness (2:11-14).
Chapter 2 shifts from elder qualifications (1:5-9) and false teacher refutation (1:10-16) to congregational instruction: aged men (2:2), aged women (2:3-4a), young women (2:4b-5), young men (2:6-8), servants/slaves (2:9-10). Sound doctrine isn't abstract theology but life-shaping truth producing godliness in every demographic. The chapter climaxes in the theological basis: grace teaches godliness (2:11-14).
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. sober: or, vigilant
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That the aged men be sober, grave, temperate—πρεσβύτας (presbyteras, aged men, distinct from πρεσβυτέρους, elders/office-holders) describes older males generally. νηφαλίους (nephalious, sober/clear-headed), σεμνούς (semnous, dignified/serious), σώφρονας (sophronas, self-controlled/sensible)—three character traits appropriate to maturity. Older men should model stability, not immaturity. Sound in faith, in charity, in patience—ὑγιαίνοντας (hygiainontas, being healthy) governs three realms: πίστει (pistei, faith—vertical relation to God), ἀγάπῃ (agapē, love—horizontal relation to others), ὑπομονῇ (hypomonē, patient endurance—temporal relation to circumstances).
These virtues answer Crete's specific cultural vices (1:12): sobriety counters lazy gluttony, dignity counters beastly malice, self-control counters self-indulgence. Healthy faith, love, and endurance demonstrate grace's transforming power in elderly men who should be spiritual patriarchs, not perpetual infants (Hebrews 5:12).
These virtues answer Crete's specific cultural vices (1:12): sobriety counters lazy gluttony, dignity counters beastly malice, self-control counters self-indulgence. Healthy faith, love, and endurance demonstrate grace's transforming power in elderly men who should be spiritual patriarchs, not perpetual infants (Hebrews 5:12).
The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; holiness: or, holy women false: or, one who foments strife
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The aged women likewise—πρεσβύτιδας (presbytidas, aged women) receive parallel instruction. That they be in behaviour as becometh holiness—ἐν καταστήματι ἱεροπρεπεῖς (en katastēmati hieroprepeis, in deportment/bearing reverent/befitting sacred things). The compound ἱεροπρεπής suggests priestlike demeanor; Christian women's daily conduct has sacred dignity.
Not false accusers (μὴ διαβόλους, mē diabolous)—διάβολος (diabolos) is the Devil's title (slanderer/accuser). Gossip imitates Satan's character (Revelation 12:10). Not given to much wine (μὴ οἴνῳ πολλῷ δεδουλωμένας, mē oinō pollō dedoulōmenas)—literally "not enslaved to much wine." The perfect passive participle δεδουλωμένας depicts ongoing slavery. Teachers of good things (καλοδιδασκάλους, kalodidaskalous)—they teach τὸ καλόν (to kalon, the beautiful/noble/good), specifically training younger women (v. 4).
Not false accusers (μὴ διαβόλους, mē diabolous)—διάβολος (diabolos) is the Devil's title (slanderer/accuser). Gossip imitates Satan's character (Revelation 12:10). Not given to much wine (μὴ οἴνῳ πολλῷ δεδουλωμένας, mē oinō pollō dedoulōmenas)—literally "not enslaved to much wine." The perfect passive participle δεδουλωμένας depicts ongoing slavery. Teachers of good things (καλοδιδασκάλους, kalodidaskalous)—they teach τὸ καλόν (to kalon, the beautiful/noble/good), specifically training younger women (v. 4).
That they may teach the young women to be sober, to love their husbands, to love their children, sober: or, wise
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That they may teach the young women to be sober—σωφρονίζωσιν (sophronizōsin, train/encourage/advise) describes the older women's ministry to νέας (neas, young women). The content: φιλάνδρους εἶναι (philandrous einai, to be husband-loving), φιλοτέκνους (philoteknous, child-loving). Both compound adjectives with φίλος (philos, affectionate love).
This isn't natural instinct but learned behavior requiring teaching. To love their husbands, to love their children—Christian marriage and motherhood aren't biologically automatic but cultivated virtues. The gospel transforms domestic relationships from duty or cultural expectation into worshipful vocations. Modern feminism despises this, but Paul dignifies marriage and motherhood as arenas of grace-taught godliness.
This isn't natural instinct but learned behavior requiring teaching. To love their husbands, to love their children—Christian marriage and motherhood aren't biologically automatic but cultivated virtues. The gospel transforms domestic relationships from duty or cultural expectation into worshipful vocations. Modern feminism despises this, but Paul dignifies marriage and motherhood as arenas of grace-taught godliness.
To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
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To be discreet, chaste, keepers at home, good, obedient to their own husbands—five qualities: σώφρονας (sophronas, self-controlled/discreet), ἁγνάς (hagnas, pure/chaste), οἰκουργούς (oikourgous, working at home/domestic), ἀγαθάς (agathas, good/kind), ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν (hypotassomenas tois idiois andrasin, submitting to their own husbands). This isn't universal female subordination but wives to their own husbands—authority in the marriage covenant, not gender hierarchy outside it.
That the word of God be not blasphemed (ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται, hina mē ho logos tou theou blasphēmētai)—the ultimate concern: God's reputation. When Christian wives live counter-culturally godly lives, critics can't mock Christianity. When they conform to worldliness, they give occasion for slander (βλασφημέω, blasphēmeō). Gospel witness requires lived demonstration.
That the word of God be not blasphemed (ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται, hina mē ho logos tou theou blasphēmētai)—the ultimate concern: God's reputation. When Christian wives live counter-culturally godly lives, critics can't mock Christianity. When they conform to worldliness, they give occasion for slander (βλασφημέω, blasphēmeō). Gospel witness requires lived demonstration.
Young men likewise exhort to be sober minded. sober: or, discreet
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Young men likewise exhort to be sober minded—νέους (neous, young men) receive briefer instruction: παρακάλει σωφρονεῖν (parakalei sophronein, exhort to be self-controlled/sensible). One command where women received five (v. 4-5). Why? Verses 7-8 shift to Titus personally as the young man's model. Self-control (σωφροσύνη, sophrosynē) was a cardinal Greek virtue but needed Christian redefinition: not autonomous self-mastery but Spirit-empowered discipline.
Young men face unique temptations: sexual immorality, pride, rashness, aggression. Σωφρονεῖν encompasses sexual purity, humility, thoughtful decision-making, and controlled strength. Where young women needed instruction about relationships and domesticity, young men needed fundamental character formation—thinking rightly before acting rightly.
Young men face unique temptations: sexual immorality, pride, rashness, aggression. Σωφρονεῖν encompasses sexual purity, humility, thoughtful decision-making, and controlled strength. Where young women needed instruction about relationships and domesticity, young men needed fundamental character formation—thinking rightly before acting rightly.
In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
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In all things shewing thyself a pattern of good works—Paul shifts to Titus personally. περὶ πάντα (peri panta, in all things/concerning everything) is comprehensive. παρεχόμενος σεαυτὸν τύπον (parechomenos seauton typon, presenting yourself as an example/pattern) means embodied teaching. τύπος (typos, type/pattern/model) suggests an impression left in wax—others should be able to imitate Titus's visible godliness. καλῶν ἔργων (kalōn ergōn, good/beautiful works).
In doctrine shewing uncorruptness, gravity, sincerity—three teaching qualities: ἀφθορίαν (aphtharian, incorruption/integrity—doctrine unmixed with error), σεμνότητα (semnotēta, dignity/seriousness), ἀφθαρσίαν (aphtharsian, sincerity/purity). Some manuscripts omit ἀφθαρσίαν. The point: teaching content (uncorrupted) and manner (dignified) must align. Style and substance both matter.
In doctrine shewing uncorruptness, gravity, sincerity—three teaching qualities: ἀφθορίαν (aphtharian, incorruption/integrity—doctrine unmixed with error), σεμνότητα (semnotēta, dignity/seriousness), ἀφθαρσίαν (aphtharsian, sincerity/purity). Some manuscripts omit ἀφθαρσίαν. The point: teaching content (uncorrupted) and manner (dignified) must align. Style and substance both matter.
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.
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Sound speech, that cannot be condemned—λόγον ὑγιῆ ἀκατάγνωστον (logon hygiē akatagnōston, healthy speech beyond reproach). ὑγιής (hygiēs, healthy) recalls medical metaphor; ἀκατάγνωστος (akatagnōstos, irreproachable/not able to be condemned) means critics find no legitimate fault. This requires both truthfulness (content) and winsomeness (manner). Proverbs 15:1-2 warns that even truth spoken foolishly provokes opposition.
That he that is of the contrary part may be ashamed (ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ, hina ho ex enantias entrapē)—the goal: ἐντρέπω (entrepō, to shame/to turn around in shame). ὁ ἐξ ἐναντίας (ho ex enantias, the one of the opposite side) is the opponent. Having no evil thing to say of you (μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον, mēden echōn legein peri hēmōn phaulon)—legitimate criticism is disarmed. This isn't silencing all opposition but removing just cause for accusation.
That he that is of the contrary part may be ashamed (ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ, hina ho ex enantias entrapē)—the goal: ἐντρέπω (entrepō, to shame/to turn around in shame). ὁ ἐξ ἐναντίας (ho ex enantias, the one of the opposite side) is the opponent. Having no evil thing to say of you (μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον, mēden echōn legein peri hēmōn phaulon)—legitimate criticism is disarmed. This isn't silencing all opposition but removing just cause for accusation.
Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; answering: or, gainsaying
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Exhort servants to be obedient unto their own masters—δούλους (doulous, slaves) describes involuntary servitude, not mere employment. ὑποτάσσεσθαι (hypotassesthai, to submit/be subject to) is present infinitive: continuous submission. ἰδίοις δεσπόταις (idiois despotais, their own masters)—δεσπότης (despotēs, master/lord) implies absolute authority. And to please them well in all things (εὐαρέστους εἶναι ἐν πᾶσιν, euarestous einai en pasin, to be well-pleasing in all things)—sacrificial service, not bare minimum.
Not answering again (μὴ ἀντιλέγοντας, mē antilegontas)—ἀντιλέγω (antilegō, to speak against/contradict/argue back). Slaves had no legal recourse; arguing invited punishment. Christianity didn't immediately abolish slavery but planted gospel seeds (Philemon) that eventually destroyed it. Meanwhile, Christian slaves demonstrated gospel transformation through counter-cultural service.
Not answering again (μὴ ἀντιλέγοντας, mē antilegontas)—ἀντιλέγω (antilegō, to speak against/contradict/argue back). Slaves had no legal recourse; arguing invited punishment. Christianity didn't immediately abolish slavery but planted gospel seeds (Philemon) that eventually destroyed it. Meanwhile, Christian slaves demonstrated gospel transformation through counter-cultural service.
Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
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Not purloining, but shewing all good fidelity—μὴ νοσφιζομένους (mē nosphizomenous, not embezzling/pilfering/misappropriating) addresses petty theft. Slaves had access to household goods; temptation to pilfer was constant. Instead, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν (alla pasan pistin endeiknymenous agathēn, demonstrating all good fidelity/faithfulness)—comprehensive trustworthiness even when unsupervised.
That they may adorn the doctrine of God our Saviour in all things (ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν, hina tēn didaskalian tēn tou sōtēros hēmōn theou kosmōsin en pasin)—κοσμέω (kosmeō, to adorn/decorate/beautify, root of "cosmetic") makes doctrine attractive. Slaves' faithful service provides visible apologetic. The most socially powerless demonstrate gospel power most clearly—God's upside-down kingdom (1 Corinthians 1:26-29).
That they may adorn the doctrine of God our Saviour in all things (ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν, hina tēn didaskalian tēn tou sōtēros hēmōn theou kosmōsin en pasin)—κοσμέω (kosmeō, to adorn/decorate/beautify, root of "cosmetic") makes doctrine attractive. Slaves' faithful service provides visible apologetic. The most socially powerless demonstrate gospel power most clearly—God's upside-down kingdom (1 Corinthians 1:26-29).
The Grace of God Brings Salvation
For the grace of God that bringeth salvation hath appeared to all men, hath: or, to all men, hath appeared
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For the grace of God that bringeth salvation hath appeared to all men—γάρ (gar, for) signals theological foundation for the ethics (2:1-10). ἐπεφάνη (epephanē, has appeared/dawned) recalls the Epiphany—Christ's incarnation making invisible grace visible. ἡ χάρις τοῦ θεοῦ ἡ σωτήριος (hē charis tou theou hē sōtērios, the saving grace of God). πᾶσιν ἀνθρώποις (pasin anthrōpois, to all men) doesn't mean universalism but universal offer—the gospel goes to all people groups, not just Jews.
Grace (χάρις, charis) is God's unmerited favor, the entire gospel in one word. It appeared historically in Christ, offers salvation freely, and (crucially, v. 12) teaches godliness. Grace isn't opposed to holiness but produces it. Antinomianism falsely divorces grace from obedience; Paul unites them. The same grace that saves also sanctifies.
Grace (χάρις, charis) is God's unmerited favor, the entire gospel in one word. It appeared historically in Christ, offers salvation freely, and (crucially, v. 12) teaches godliness. Grace isn't opposed to holiness but produces it. Antinomianism falsely divorces grace from obedience; Paul unites them. The same grace that saves also sanctifies.
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
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Teaching us that, denying ungodliness and worldly lusts—παιδεύουσα ἡμᾶς (paideuousa hēmas, disciplining/training us) depicts grace as παιδαγωγός (paidagōgos, tutor/trainer). Grace isn't passive but actively educative. The curriculum has negative and positive: ἀρνησάμενοι (arnēsamenoi, having denied/renounced) τὴν ἀσέβειαν (tēn asebeian, ungodliness—irreverence toward God) καὶ τὰς κοσμικὰς ἐπιθυμίας (kai tas kosmikas epithymias, and worldly desires—this-age-focused cravings).
We should live soberly, righteously, and godly, in this present world—three adverbs: σωφρόνως (sophronōs, sensibly/self-controlled), δικαίως (dikaiōs, righteously/justly), εὐσεβῶς (eusebōs, devoutly/reverently). These govern three relationships: self (sobriety), others (righteousness), God (godliness). ἐν τῷ νῦν αἰῶνι (en tō nyn aiōni, in the present age)—not escapist otherworldliness but embodied holiness now.
We should live soberly, righteously, and godly, in this present world—three adverbs: σωφρόνως (sophronōs, sensibly/self-controlled), δικαίως (dikaiōs, righteously/justly), εὐσεβῶς (eusebōs, devoutly/reverently). These govern three relationships: self (sobriety), others (righteousness), God (godliness). ἐν τῷ νῦν αἰῶνι (en tō nyn aiōni, in the present age)—not escapist otherworldliness but embodied holiness now.
Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; glorious: Gr. the appearance of the glory of the great God, and of our Saviour Jesus Christ
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Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ—προσδεχόμενοι (prosdechomenoi, awaiting/expecting) τὴν μακαρίαν ἐλπίδα (tēn makarian elpida, the blessed hope). καὶ ἐπιφάνειαν (kai epiphaneian, and appearing/manifestation) τῆς δόξης (tēs doxēs, of the glory) τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou).
Grammatically, this is the famous "Granville Sharp Rule": single article governing two nouns joined by καί (kai, and) indicates they're the same person. "The great God and our Savior" both refer to Jesus Christ—explicit affirmation of Christ's deity. Jesus is θεός (theos, God), awaited in glory. This motivates present godliness (v. 12): we live between Christ's first appearing (v. 11, ἐπεφάνη, epephanē) and second appearing (v. 13, ἐπιφάνειαν, epiphaneian).
Grammatically, this is the famous "Granville Sharp Rule": single article governing two nouns joined by καί (kai, and) indicates they're the same person. "The great God and our Savior" both refer to Jesus Christ—explicit affirmation of Christ's deity. Jesus is θεός (theos, God), awaited in glory. This motivates present godliness (v. 12): we live between Christ's first appearing (v. 11, ἐπεφάνη, epephanē) and second appearing (v. 13, ἐπιφάνειαν, epiphaneian).
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
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Who gave himself for us—ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (hos edōken heauton hyper hēmōn)—ὑπέρ (hyper, for/on behalf of/in place of) indicates substitutionary atonement. Christ's self-giving (ἔδωκεν) was voluntary (John 10:18). That he might redeem us from all iniquity (ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας, hina lytrōsētai hēmas apo pasēs anomias)—λυτρόω (lytroō, redeem/ransom) pictures purchasing slaves' freedom. ἀνομία (anomia, lawlessness) is comprehensive: πάσης (pasēs, from all).
And purify unto himself a peculiar people, zealous of good works (καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων, kai katharisē heautō laon periousion, zēlōtēn kalōn ergōn)—καθαρίζω (katharizō, cleanse/purify) makes holy. λαὸν περιούσιον (laon periousion, a treasured people) echoes Exodus 19:5, Deuteronomy 7:6—Israel language applied to the church. ζηλωτήν (zēlōtēn, zealous/eager) for good works—redemption produces works, not vice versa.
And purify unto himself a peculiar people, zealous of good works (καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων, kai katharisē heautō laon periousion, zēlōtēn kalōn ergōn)—καθαρίζω (katharizō, cleanse/purify) makes holy. λαὸν περιούσιον (laon periousion, a treasured people) echoes Exodus 19:5, Deuteronomy 7:6—Israel language applied to the church. ζηλωτήν (zēlōtēn, zealous/eager) for good works—redemption produces works, not vice versa.
These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
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These things speak, and exhort, and rebuke with all authority—three imperatives: λάλει (lalei, speak/proclaim), παρακάλει (parakalei, exhort/encourage), ἔλεγχε (elegche, rebuke/reprove). μετὰ πάσης ἐπιταγῆς (meta pasēs epitagēs, with all authority/commandment)—ἐπιταγή (epitagē) is military command language. Titus must proclaim, encourage, and correct with full apostolic authority, not tentatively.
Let no man despise thee (μηδείς σου περιφρονείτω, mēdeis sou periphroneitō)—περιφρονέω (periphoneō, think around/disregard/despise). This isn't commanding respect but charging Titus to minister authoritatively despite youth (cf. 1 Timothy 4:12). If he speaks God's word faithfully, no one has grounds to despise him. Timidity invites contempt; bold faithfulness commands respect.
Let no man despise thee (μηδείς σου περιφρονείτω, mēdeis sou periphroneitō)—περιφρονέω (periphoneō, think around/disregard/despise). This isn't commanding respect but charging Titus to minister authoritatively despite youth (cf. 1 Timothy 4:12). If he speaks God's word faithfully, no one has grounds to despise him. Timidity invites contempt; bold faithfulness commands respect.