Over sometime we have been driven to the conclusion that the only way for God to fully reveal Himself was for the Word to become flesh. So the Scripture reads, ‘And the Word (Christ) became flesh (human, incarnate) and tabernacled (fixed His tent of flesh, lived awhile) among us; and we [actually] saw His glory (His honor, His majesty), such glory as an only begotten son receives from his father, full of grace (favor, loving-kindness) and truth.’ (John 1:14). Let us consider for a moment the words ‘tabernacled (fixed His tent of flesh, lived awhile) among us’. This revelation of God was not like the momentary disclosures of the Old Testament, when God unfolded some facet of His character through a divine title or name. This was no sudden rift in the clouds that surrounded the Deity –a swift insight into what God is like, a fleeting vision. No. He made His dwelling among us or Tabernacled (fixed His tent of flesh, lived awhile) among us! Some people wonder why it is that Lord Jesus lived on the earth for the short span of thirty-three years only. Well, it was long enough for Him to reveal God’s character in operation in the surroundings where your character and mine are developed. I love the verse that says, ‘68 Blessed (praised and extolled and thanked) be the Lord, the God of Israel, because He has come and brought deliverance and redemption to His people!’ (Luke 1:68). The only way God could redeem His people was to come to them and used His own way of living to teach mankind how life should be lived on earth because He said, learn of Me. Did He choose to save us by sitting on a cloud and uttering commands from there or by picking us up and transferring us to heaven in the grip of celestial tongs, thus not soiling His fingers with the messy business of human living? No. Lord Jesus made His dwelling among us or tabernacled (fixed His tent of flesh, lived awhile) among us –amid our poverty, our misery, our temptations, our problems, our choices, our opposition, our disappointments, He experienced them all and yet lived a victorious sinless life and thus has taught us to learn from Him how to live life on earth and be successful. He lived among us, wore our flesh, felt our pains, and showed us by a sustained, day -by –day revelation what God is really like and how God want us live our life.

Now let us read Titus 2:1-15; But [as for] you, teach what is fitting and becoming to sound (wholesome) doctrine [the character and right living that identify true Christians]. 2 Urge the older men to be temperate, venerable (serious), sensible, self-controlled, and sound in the faith, in the love, and in the steadfastness and patience [of Christ]. 3 Bid the older women similarly to be reverent and devout in their deportment as becomes those engaged in sacred service, not slanderers or slaves to drink. They are to give good counsel and be teachers of what is right and noble, 4 So that they will wisely train the young women to be [a]sane and sober of mind (temperate, disciplined) and to love their husbands and their children, 5 To be self-controlled, chaste, homemakers, good-natured (kindhearted), adapting and subordinating themselves to their husbands, that the word of God may not be exposed to reproach (blasphemed or discredited). 6 In a similar way, urge the younger men to be self-restrained and to behave prudently [taking life seriously]. 7 And show your own self in all respects to be a pattern and a model of good deeds and works, teaching what is unadulterated, showing gravity [having the strictest regard for truth and purity of motive], with dignity and seriousness. 8 And let your instruction be sound and fit and wise and wholesome, vigorous and [b]irrefutable and above censure, so that the opponent may be put to shame, finding nothing discrediting or evil to say about us. 9 [Tell] bond servants to be submissive to their masters, to be pleasing and give satisfaction in every way. [Warn them] not to talk back or contradict, 10 Nor to steal by taking things of small value, but to prove themselves truly loyal and entirely reliable and faithful throughout, so that in everything they may be an ornament and do credit to the teaching [which is] from and about God our Savior. 11 For the grace of God (His unmerited favor and blessing) has come forward (appeared) for the deliverance from sin and the eternal salvation for all mankind. 12 It has trained us to reject and renounce all ungodliness (irreligion) and worldly (passionate) desires, to live discreet (temperate, self-controlled), upright, devout (spiritually whole) lives in this present world, 13 Awaiting and looking for the [fulfillment, the realization of our] blessed hope, even the glorious appearing of our great God and Savior Christ Jesus (the Messiah, the Anointed One), 14 Who gave Himself on our behalf that He might redeem us (purchase our freedom) from all iniquity and purify for Himself a people [to be peculiarly His own, people who are] eager and enthusiastic about [living a life that is good and filled with] beneficial deeds. 15 Tell [them all] these things. Urge (advise, encourage, warn) and rebuke with full authority. Let no one despise or disregard or think little of you [conduct yourself and your teaching so as to command respect].

Sermons about Titus 2:1-15 often discuss the power of God's grace working out in our life, the importance of self-control, and how to live a life that is pleasing to God. But as for you, teach the things which are in agreement with sound doctrine [which produces men and women of good character whose lifestyle identifies them as true Christians]. Older men are to be temperate, dignified, sensible, sound in faith, in love, in steadfastness [Christlike in character]. Titus is to encourage traits such as faithfulness, respectfulness, dignity, and self-control. Living this way not only draws others to Christ, it leaves critics with no room to attack our faith. Titus 2:11-15 explains the grace of God as something which encourages believers toward right behavior and right thinking. The graces of God saves us from numerous troubles and dangers and when this happens, the saved ought to be thankful to God and think deeply and realizing what good God’s grace has done for him/her and as such take a decision never to repeat the wrong from which God has saved him/her and in general learn how to live Christly. What is the main point of Titus chapter 2? We should live soberly, righteously, and godly in the present age: Grace teaches us how to live in the present age. We must live soberly (self-controlled) in regard to ourselves. We must live righteously in regard to the people around us. And we must live godly (“to take God seriously”) in regard to our God. A. How Titus must teach different groups of people in the Church: 1. (1) The command to teach; But [as for] you, teach what is fitting and becoming to sound (wholesome) doctrine [the character and right living that identify true Christians]: a. But as for you: This very statement sets Titus apart from the people described at the end of Titus 1. They those people may teach legalism and fables, but Titus as a peculiar person to God was to teach the things which are proper for sound doctrine. And so it is with us as God’s people, we are to act and teach like Titus or like Christ! b. Things which are proper for sound doctrine: The idea behind this phrase of sound doctrine has to do with right thinking and right living together, not just right thinking. The Living Bible translates this “Speak up for the right living that goes along with true Christianity.” The New Living Translation has “Promote the kind of living that reflects right teaching.” Remember that right thinking and right living are two different thing! You might think right and live wrongly. i. We can’t escape it. The Bible is a Book that tells us how to live. It is the height of hypocrisy to say that we believe its truth if we ignore how it tells us to live our lives. We don’t always like it, but we always need to hear how God expects us to live so that when we get hit by doing otherwise, we will have ourselves to blame knowing that at least God told us, so God is vindicated for our ruins! ii. Paul simply wants Titus to fulfill the command of Lord Jesus in Matthew 28:19-20: Teaching them to observe all things that I have commanded you. It is important to know and observe that virtually everything is well spelt out in God’s word. 2. (2) What to teach the older men. Urge the older men to be temperate, venerable (serious), sensible, self-controlled, and sound in the faith, in the love, and in the steadfastness and patience [of Christ]. a. The older men: Titus had some older men among the Christians in Crete. They had to be approached with love and wisdom, or they might easily be offended when taught by a younger man like Titus. Always be very mindful of this fact when as a young man you are to talk to the older! b. Older men: Paul wanted Titus to know that they must live with the maturity and wisdom that their years should give them because as old people they have seen days, and have also seen by experience how nature’s laws and principles works out which younger people does not yet know. This means sober, reverent, and temperate lives. The command to teach these things means that they do not come automatically with age to everybody. c. Older men: They must also have stability, being stable in the right things like: sound in faith, in love, in patience. As we get older, we tend to “harden” in our ways. This is a good thing if we “harden” in the ways of faith, love, and patience but instead people get hardened in the wrong things of life. i. Patience is the great ancient Greek word hupomone. It means a steadfast and active endurance, not just a passive waiting. Older men are not to just patiently wait around until they pass on to the next world. They are to actively endure the challenges of life; even the challenges of old age they face it with joy. But today you see people who are tired of this life, they long for something to happen to them that will take away their life suddenly! No, this is not what God want, this is not how Christ endured His own life challenges, rather He accepted His own life challenges and endured them with joy to the end, and thus teaching us to do likewise as we faces our own life challenges. 3. (3-4a) How to teach the older women. Bid the older women similarly to be reverent and devout in their deportment as becomes those engaged in sacred service, not slanderers or slaves to drink. They are to give good counsel and be teachers of what is right and noble, 4 So that they will wisely train the young women a. The older women likewise: Just as Titus had to give special consideration to the older men, also must he keep in mind how to approach the older women. They have their own set of temptations and opportunities that might be different to those of the older men. b. Reverent in behavior, not slanderers: The idea behind behavior includes a suggestion of dress and how a woman carries herself. The word for slanderers is the same word used for “devils.” When the older women – or anyone else, for that matter – slander and gossip, then they do the devils’ work. i. “The adjective ‘reverent’ basically means ‘suitable to a sacred office’ and conveys the image of a good priestess carrying out the duties of her office. The conduct of the older women must reveal that they regard life as sacred in all of its aspects.” (Hiebert) c. Not given to much wine: This was a common failing of older women in Roman and Greek culture. Paul recognizes that this special challenge needs special instruction. i. “The two prohibitions which follow, not false accusers and not given to much wine, again vividly portray the contemporary Cretan environment. The first has already been met in 1 Timothy 3:11 and the second in 1 Timothy 3:8. Evidently in Crete the liability to these excesses was more severe than in Ephesus, especially among the women, for the verb (doulo) used here signifies ‘bondage’ (RSV ‘slaves to drink’), a much stronger expression than the corresponding phrase in 1 Timothy.” (Guthrie) d. Teachers of good things: If the older women have special challenges, they also have special opportunities. God can use their wisdom and experience as they admonish the young women. This gives the older women something positive to live towards, instead of the negative things of slander and alcohol abuse. i. “To bring out the required Christian characteristics the apostle uses a unique compound expression, kalodidaskaloi, teachers of good things.” (Guthrie) 4. (4b-5) How to teach the younger women. The young women 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. a. The young women: According to Paul’s instruction, Titus was not to make it his ministry to teach the young women directly. Instead, he was to equip and encourage the older women to teach the young women. Do you see why we fall into temptations today, because we are not following divine instructions, instead the young male teachers goes directly to teach the young women which is wrong and thus fall into temptations! i. Of course, this doesn’t mean that the young women were barred from listening to Titus teach. It simply means that it was wrong – and dangerous – for Titus to make the young women a focus of his ministry. If there was a young women Bible Study group, Titus shouldn’t teach it. The older women should. b. To love their husbands, to love their children: Instruction for the young women begins with home matters. God has given them a strategic position of influence and assistance to their husbands and their children, and they must let love dominate their influence and assistance. i. Paul says that love for husbands and children must be taught. Certainly, aspects of this love are inborn. But other aspects – especially aspects that reflect the self-giving sacrifice of Lord Jesus – must be taught. Today we know that there is no more self-giving sacrifice anywhere, we are this day living on the wrong principle of ‘nothing goes for nothing’! c. To be discreet, chaste, homemakers: The young women must be taught these attitudes (discreet, chaste) and skills (homemakers). Discreet means careful and prudent in one’s speech or actions especially in order to keep something confidential or to avoid embarrassment. Chaste means abstaining from extramarital, or from all, sexual intercourse like the celibates of Catholic clergy. d. Good, obedient to their own husbands: Goodness isn’t always easy in a world that blurs the line between good and evil, so the older women need to teach the younger to be good. Obedient to their own husbands is another way of expressing the wife’s duty of submission in the marriage relationship (Ephesians 5:22, Colossians 3:18). Blur means ‘not clear’ not distinctly separate, because today many people cannot actually separate what is good from what is evil, our life style today makes the two appear the same following the adage that says that once evil is long practiced, it become accepted as good in society! e. That the word of God may not be blasphemed: This shows how important it is for the older women to teach these things, and for the younger women to learn them, but today Churches no longer upholds these teachings despite the fact that it is clearly spelt out in the Bible. When Christians don’t live in a Biblical, godly manner it means that the word of God may be blasphemed among the ungodly. The godly gives room for the ungodly to get God’s word blasphemed! That is an unfortunate situation, which is exactly what is happening in reality today in society. i. “The practical worth of a religion is not unfairly estimated by its effects on the lives of those who profess it. If the observed effect of the Gospel were to make women worse wives, it would not commend it to the heathen.” (White) Because Satan is currently the ruler of the world, he encourages the people of the world to be rubbishing the things of God and even God Himself but God wills that the godly should change the trend by living godly for people to see and appreciate the benefits of living godly in society!

In a similar way, urge the younger men to be self-restrained and to behave prudently [taking life seriously]. a. Likewise: This is a linking word. It shows that what the young men need to learn isn’t all that different from what the younger women, the older women, and the older men need to learn. We may need a slightly different emphasis depending on our station in life, but the essential message of godly living is the same. b. To be sober-minded: The Living Bible translates the thought well: Urge the young men to behave carefully, taking life seriously. This is the only command Titus is told to emphasize to young men, but sometimes a difficult one for younger men. i. Sober-minded: “The word is sophron, and it describes the man with the mind which has everything under control…. strength of mind which has learned to govern every instinct and passion until each has its proper place and no more.” (Barclay) 6. (7-8) Titus and his practical example to the young men. And show your own self in all respects to be a pattern and a model of good deeds and works, teaching what is unadulterated, showing gravity [having the strictest regard for truth and purity of motive], with dignity and seriousness. 8 And let your instruction be sound and fit and wise and wholesome, vigorous and [b]irrefutable and above censure, so that the opponent may be put to shame, finding nothing discrediting or evil to say about us. a. In all things showing yourself to be a pattern of good works: Titus had to be more than a teacher, he also had to be an example. His guidance to others could not be taken seriously if he himself was not walking after the Lord. b. In doctrine showing integrity: Titus had to be an example in doctrinal stability and integrity. If he wasn’t comfortably settled in his understanding of the Scriptures, he wasn’t ready to lead. c. That one who is an opponent may be ashamed: So that your accusers will be embarrassed, having nothing to hold against you. Lord Jesus could say to an angry mob, “Which of you convicts Me of sin?” (John 8:46) i. White on having nothing evil to say: “The clause means having nothing evil to report concerning us: not, as the English versions, having no evil thing to say.” 7. (9-10) How to teach servants. [Tell] bond servants to be submissive to their masters, to be pleasing and give satisfaction in every way. [Warn them] not to talk back or contradict, 10 Nor to steal by taking things of small value, but to prove themselves truly loyal and entirely reliable and faithful throughout, so that in everything they may be an ornament and do credit to the teaching [which is] from and about God our Savior. a. Exhort bondservants: Titus was to teach bondservants about their specific duties as Christians. In the ancient world, Christians shocked the larger culture by mixing slaves and masters in the social setting of the Church service. This meant that a slave might go to Church and be an elder over his own master. i. “I do not think for a moment Paul believed that the practice of slavery ought to exist. He believed to the fullest extent that the great principles of Christianity would overthrow slavery anywhere, and the sooner they did so the better pleased would he be; but, for the time being, as it was the custom to have slaves, they must adorn the doctrine of God their Savior in the position in which they were.” (Spurgeon) b. Obedient to their own masters: Paul doesn’t say that bondservants should be obedient to every free man, only to their own masters. This means that Paul recognized that bondservants had obligations, but only to their own masters. i. Obedient: “The word ‘obedient’ was used to describe a company of soldiers as they stand at attention and salute their commander. They are declaring as they stand at attention in front of him that they are ready to take his orders.” (Draper) ii. At the same time, as in every arena of human submission, our obedience and submission is limited by our higher responsibility to obey God. As Peter said in Acts 5:29, We ought to obey God rather than men when there is a conflict between the two. c. Not pilfering: This type of offence was so common in the ancient world that sometimes the words servant and thief were used interchangeably. It was assumed that servants would steal from their masters in these small ways. i. Pilfering: “The word signifies, not only stealing but embezzling another’s property; keeping back a part of the price of any commodity sold on the master’s account. In Acts 5:2, we translate it, to keep back part of the price; the crime of which Ananias and Saphira were guilty.” (Clarke) d. Well pleasing in all things: Simply, Titus must direct servants to be good workers in all ways. By their hard work and humble submission, they will adorn the doctrine of God our Savior. i. Adorn: “It literally means to take precious jewels and arrange them so as to show their true beauty.” (Draper) ii. In one sense the gospel doesn’t need adornment. At the same time, we can show the beauty of the gospel by the way we live. We often think we need better words to adorn the gospel. Better words are fine, but what we really need are better lives and better living. iii. Wonderfully, those who (in this context) have the ability to adorn the doctrine of God our Savior are bondservants – slaves under a master. Even one in a low or disadvantaged station in life has the potential to beautify God’s truth by the way they live their life. iv. “Thus we see how ‘the doctrine of God our Savior’ may ‘be adorned.’ It is adorned when its effects on life and character are expressed in conduct…. While it is still only a theory doctrine lacks the manifestation of beauty. When, however, it is realized and manifested in human life its beauty at once appears and people can see it. The value of a theory is always supremely apparent in the results it produces.” (Morgan)

1. (11) Saving grace. For the grace of God (His unmerited favor and blessing) has come forward (appeared) for the deliverance from sin and the eternal salvation for all mankind. a. The grace of God that brings salvation: Grace brings salvation. You don’t go out and “get” salvation; it comes to you and you have the opportunity to receive it. b. Has appeared to all men: There is one gospel of grace for all men. God doesn’t have a gospel of grace for some and a gospel of law or self-justification for others. All men find salvation by the grace of God. i. “No rank or class or type of mankind is outside the saving influence of God’s grace.” (White) ii. “There is a beauty and energy in the word epiphaino, hath shined out, that is rarely noted; it seems to be a metaphor taken from the sun. As by his rising in the east and shining out, he enlightens, successively, the whole world; so the Lord Jesus, who is called the Sun of righteousness, Malachi 4:2, arises on the whole human race with healing in his wings.” (Clarke) iii. The light and warmth of the sun is for the whole earth; but it does not shine upon the earth all at the same time, nor in the same intensity from place to place. This fact should be noted properly because everything we see that the sun do is exactly what God’s Son does! 2. (12-13) What grace teaches us. It has trained us to reject and renounce all ungodliness (irreligion) and worldly (passionate) desires, to live discreet (temperate, self-controlled), upright, devout (spiritually whole) lives in this present world, 13 Awaiting and looking for the [fulfillment, the realization of our] blessed hope, even the glorious appearing of our great God and Savior Christ Jesus (the Messiah, the Anointed One), a. Teaching us that: The ancient Greek word for teaching has in mind what a parent does for a child. It speaks of the entire training process: teaching, encouragement, correction, and discipline. Grace is a teacher in this sense. Grace exactly teaches, it encourages, it corrects and it disciplines! i. “‘It teaches us’ declares that grace also operates in the lives of the saved. Grounded in God’s nature, grace makes ethical demands of Christians consistent with His nature. ‘Teaches’ pictures grace, practically personified, as instructing the believer in the things ‘in accord with sound doctrine.’” (Hiebert) ii. “He means that God’s grace, should instruct us to order our lives aright. Some are quick to turn the preaching of God’s mercy into an excuse for licentiousness, while carelessness keeps others from thinking about the renewal of their life. But the revelation of God’s grace necessarily brings with it exhortations to a godly life.” (Calvin) iii. “Thus you see that grace has its own disciples. Are you a disciple of the grace of God? Did you ever come and submit yourself to it?” (Spurgeon) b. Denying ungodliness and worldly lusts: Grace puts ungodliness and worldly lusts in our past. Now grace teaches us to renounce those things, not only to avoid them. i. Denying: “This indicates the renunciation of the Devil, of the vanity of this world, and of all the sinful lusts of the flesh.” (White) ii. One may say that in a world where we are tempted to say “Yes” to every desire and feeling, that the reality of our faith can be demonstrated by what we say no to, by what we are willing to deny. iii. “The most difficult part of the training of young men is not to put the right thing into them, but to get the wrong thing out of them.” (Spurgeon) c. We should live soberly, righteously, and godly in the present age: Grace teaches us how to live in the present age. We must live soberly (self-controlled) in regard to ourselves. We must live righteously in regard to the people around us. And we must live godly (“to take God seriously”) in regard to our God. i. “We are taught by that gentle school-mistress, the Grace of God, to live – soberly, as regards our personal life; righteously, in relation to others; godly, in our attitude towards God.” (Meyer) ii. Taken together, we see that the fear of the legalist – that preaching grace produces Christians indifferent to obedience – is unfounded. Grace teaches us obedience. “Wherever the grace of God comes effectually, it makes the loose liver deny the desires of the flesh; it causes the man who lusted after gold to conquer his greediness; it brings the proud man away from his ambitions; it trains the idler to diligence, and it sobers the wanton mind which cared only for the frivolities of life. Not only do we leave these lusts, but we deny them.” (Spurgeon) iii. The phrase godly in the present age is also a subtle proof against the idea of purgatory or some place of cleansing in the life to come. “Not supposing that anything will be purified in the world to come that is not cleansed in this.” (Clarke) d. Looking for the blessed hope: Grace teaches us to expect and prepare for our blessed hope. That hope is not heaven or glory, but Lord Jesus Himself, face to face, closer than ever. i. Looking for indicates that Christians should live in active expectation of the return of Lord Jesus. It should be precious for Christians to consider: • He came the first time to save the soul of man; He will come a second time to resurrect the body. • He came the first time to save the individual; He will come a second time to save society. • He came the first time to a crucifixion; He will come a second time to a coronation. • He came the first time to a tree; He will come a second time to a throne. • He came the first time in humility; He will come a second time in glory. • He came the first time and was judged by men; He will come a second time to judge all men. • He came the first time and stood before Pilate; He will come a second time and Pilate will stand before Him. ii. Our great God: “This is the only place in the N.T. in which megas is applied to the true God, although it is a constant predicate of heathen gods and goddesses, e.g., Acts 19:28.” (White) iii. “The discipline of grace, according to the apostle, has three results – denying, living, looking. You see the three words before you.” (Spurgeon) 3. (14) The heart of the God of grace. Who gave Himself on our behalf that He might redeem us (purchase our freedom) from all iniquity and purify for Himself a people [to be peculiarly His own, people who are] eager and enthusiastic about [living a life that is good and filled with] beneficial deeds. a. Who gave Himself for us: Every word of this description of Lord Jesus’ work is important. Lord Jesus gave, which means it was voluntary. He gave Himself, which means Lord Jesus gave all He could give. And He gave Himself for us, which means Lord Jesus was given as a substitute for sinful man. b. That He might redeem us: Redemption means “to be bought out of slavery by the paying of a ransom.” We are bought out of our slavery to sin, and purchased for His service. i. From every lawless deed: “And we are, therefore, taught that the death of Lord Jesus was intended, not for our forgiveness and justification merely, but for our sanctification, and our deliverance from the power of all our besetting sins.” (Meyer) ii. His own special people: “The word we have translated special (periousios) is interesting. It means reserved for; and it was specially used for that part of the spoils of a battle or a campaign which the king who had conquered set apart especially for Himself.” (Barclay) c. Zealous for good works: We are redeemed and purchased to live with zeal. This is zeal with knowledge, and zeal for righteousness in our own life before zeal for righteousness in the lives of others. i. “As you know, Titus was a teacher of teachers. He had to set in order the things that were wanting, and to show other preachers how they were to preach… You see how much of the Epistle is taken up with the affairs of ordinary life, matters of holy practice; so let our preaching be, and let Christian people learn to receive joyfully such instruction.” (Spurgeon) 4. (15) The messengers of grace. Tell [them all] these things. Urge (advise, encourage, warn) and rebuke with full authority. Let no one despise or disregard or think little of you [conduct yourself and your teaching so as to command respect]. Speak these things, exhort, and rebuke with all authority. Let no one despise you. a. Speak these things: Titus, and every one of God’s messengers of grace are directed to speak, exhort, and rebuke – and to do it with all authority. God’s messengers are to remember that they are messengers from a King, holding the word that brings life and turns back hell. b. Let no one despise you: If Titus spoke with all authority, he had to back it up with his life. Titus had to live so that no one would despise him or his message.