Women’s Roles in Titus 2:3–5
Andreas Köstenberger
In our day and age, few parts of Scripture are more controversial that the household codes of the New Testament. Indeed, as family structures continue to unravel and hierarchical relations, in the home, the church, or the workplace, are often abusive, the biblical teaching that men and woman have distinct, God-given roles and that women submit to their husbands has fallen on hard times. Yet, for those who are committed to Scripture, we must take a closer look to see what God says about male-female relationships, and women’s roles in particular, throughout Scripture. And one important place to do that is Titus 2.
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Paul’s instructions to Titus in chapter 2 are given as part of a household code that conceives of the church as God’s household. In keeping with this format, Paul gives ministry directives regarding older men (v. 2), older and young women (vv. 3–5), and younger men (v. 6), as well as bondservants (vv. 9–10).
Like all the members in God’s household, women ought to “renounce ungodliness (asebeia) and worldly passions, and to live self-controlled, upright, and godly (eusebōs) lives” as they await Christ’s return (vv. 12–13). They’re part of God’s overall purpose of sending Christ “to redeem” and “purify for himself a people for his own possession who are zealous for good works” (v. 14; note the allusion to Israel as God’s “treasured possession among all peoples” in Exod 19:5).
Against this backdrop, we can now turn to Paul’s specific instructions regarding women in verses 3–5, which unfold in two sections.
(1) Reverence in behavior (en katastēmati hieroprepeis). The fear of God is to be exhibited in a woman’s godly character. She is to show her reverence in the way she behaves, not just as part of her inner disposition. This might come out in the way she talks, dresses, and relates to others.
(2) Not slanderers (mē diabolous). The word for “slanderer” (diabolos) is stronger than merely referring to gossip (cf. 1 Tim 5:13: phlyaroi). Diabolos is also the word for the devil who epitomizes slander as the “accuser of the brethren.”
(3) Not slaves to much wine (mē oinō pollō dedoulōmenas). In Cretan culture, it was particularly important for women to reject excessive drinking because of its prevalent decadent debauchery. Self-control, in this and other ways, is a vital characteristic of reverent women.
(4) Teach what is good (kalodidaskalous, literally, “good-teachers”). Older women are to teach young women what is good and pleasing to God.The ESV starts a new sentence here, but in the Greek this is a fourth characteristic. This general command is fleshed out in verses 4–5.
Remarkably, as many as five instances of the same word group (sōphr-) are found in Titus 2. In the immediate context, being self-controlled is a recurring quality, said to be worthy of pursuit for both older and younger men and one that older women are to teach young women (vv. 2, 5, 6; cf. v. 12).
One interesting parallel to Paul’s command that older women sōphronizō (“train”) young women is found in verses 11–12, where Paul writes that the grace of God has appeared, “training us” (paideuō) to live self-controlled lives. Ultimately, it is the grace of God that trains us, so older women are called to be agents of God’s grace in the lives of young women in the Church.
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The full article can be read here
Assoc article: elders
In our day and age, few parts of Scripture are more controversial that the household codes of the New Testament. Indeed, as family structures continue to unravel and hierarchical relations, in the home, the church, or the workplace, are often abusive, the biblical teaching that men and woman have distinct, God-given roles and that women submit to their husbands has fallen on hard times. Yet, for those who are committed to Scripture, we must take a closer look to see what God says about male-female relationships, and women’s roles in particular, throughout Scripture. And one important place to do that is Titus 2.
...
Paul’s instructions to Titus in chapter 2 are given as part of a household code that conceives of the church as God’s household. In keeping with this format, Paul gives ministry directives regarding older men (v. 2), older and young women (vv. 3–5), and younger men (v. 6), as well as bondservants (vv. 9–10).
Like all the members in God’s household, women ought to “renounce ungodliness (asebeia) and worldly passions, and to live self-controlled, upright, and godly (eusebōs) lives” as they await Christ’s return (vv. 12–13). They’re part of God’s overall purpose of sending Christ “to redeem” and “purify for himself a people for his own possession who are zealous for good works” (v. 14; note the allusion to Israel as God’s
Against this backdrop, we can now turn to Paul’s specific instructions regarding women in verses 3–5, which unfold in two sections.
Older Women Exhibiting Reverence and Self-control (v. 3)
The first section stipulates how older (i.e., mature) women are to conduct themselves. The pattern is chiastic (ABBA), with two positive traits enveloping two negative ones:(1) Reverence in behavior (en katastēmati hieroprepeis). The fear of God is to be exhibited in a woman’s godly character. She is to show her reverence in the way she behaves, not just as part of her inner disposition. This might come out in the way she talks, dresses, and relates to others.
(2) Not slanderers (mē diabolous). The word for “slanderer” (diabolos) is stronger than merely referring to gossip (cf. 1 Tim 5:13: phlyaroi). Diabolos is also the word for the devil who epitomizes slander as the “accuser of the brethren.”
(3) Not slaves to much wine (mē oinō pollō dedoulōmenas). In Cretan culture, it was particularly important for women to reject excessive drinking because of its prevalent decadent debauchery. Self-control, in this and other ways, is a vital characteristic of reverent women.
(4) Teach what is good (kalodidaskalous, literally, “good-teachers”). Older women are to teach young women what is good and pleasing to God.
Older Women Training Young Women (v. 4a)
Older women have the important responsibility of training young women in the church. The word translated “train” in the ESV (sōphronizō) is rendered “urge” in the NIV and “encourage” in the NASB. In the entire New Testament, this word only occurs here. In the original, the word means something like “instill a sound mind,” that is, to cause a person to think in a healthy way about their life and priorities. In the present case, this means that young women develop a mindset of devotion to their husband and children and to manage their household well.Remarkably, as many as five instances of the same word group (sōphr-) are found in Titus 2. In the immediate context, being self-controlled is a recurring quality, said to be worthy of pursuit for both older and younger men and one that older women are to teach young women (vv. 2, 5, 6; cf. v. 12).
One interesting parallel to Paul’s command that older women sōphronizō (“train”) young women is found in verses 11–12, where Paul writes that the grace of God has appeared, “training us” (paideuō) to live self-controlled lives. Ultimately, it is the grace of God that trains us, so older women are called to be agents of God’s grace in the lives of young women in the Church.
...
The full article can be read here
Assoc article: elders
