For a moment, consider the basic parts of a diamond ring. At the bottom is the sizing bar. Up from there is the round shank that slides over the finger. On top is then the shoulder and a few prongs that make up the gallery. But inside that gallery is the center jewel. Now, pretend that you’re showing someone a diamond ring, and they say, “Stunning! Just look at those prongs! I find the sizing bar gorgeous!

Wouldn’t you walk away thinking, “That’s bizarre!” We smile because we know that the ring exists not to distract from the center jewel but to hold forth its beauty. The ring adorns the diamond. It draws others to enjoy the beauty of the center jewel.

In a similar way, the life of a Christian must adorn the gospel of Jesus. In Titus, we’ve been seeing that a church in good order devotes itself to gospel doctrine, godliness, and good works. The next ten verses show how godliness adorns the gospel. Your behavior is like the basic parts of that diamond ring. What you say, what you do at home, how you speak to your children, how you eat and drink, what you post online—these things should not distract from the gospel but draw others into its beauty. A church in good order is a church where godliness adorns the gospel. Read with me in verse 1…

¹ But as for you, teach what accords with sound doctrine. ² Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. ³ Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, ⁴ and so train the young women to love their husbands and children, ⁵ to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. ⁶ Likewise, urge the younger men to be self-controlled. ⁷ Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, ⁸ and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. ⁹ Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, ¹⁰ not pilfering, but showing all good faith, so that in everything they may adorn the doctrine of God our Savior.

The structure of our passage is simple. Paul exhorts Titus in verse 1. Then he turns to specific instructions for older men in verse 2, older and younger women in verses 3-5, younger men in verses 6-8, and finally bondservants in verses 9-10. We’ll look at the specifics of each group over the next two sermons—today will be the older men and the older and younger women. But I’d like to start with a bird’s-eye view of verses 1-10 and how it fits within the letter and our broader mission.

Godliness Adorns the Gospel

You can see that verse 1 begins with a sharp contrast: “But as for you.” Paul has just finished exposing ungodly teachers in Crete. In 1:10, he called them “empty talkers” and “deceivers.” They weren’t all that different in character from the culture around them. In 1:12, we learned that “Cretans are always liars, evil beasts, lazy gluttons.” In verse 16, some professed to know God but denied him by their works. They were detestable, disobedient, unfit for any good work.

Then comes the contrast: “But as for you [Titus], teach what accords with sound doctrine.” Titus—and the churches who would follow Titus’s teaching—were to live in contrast to the ungodly culture around them. Whereas the world is disordered in beast-like passions, God’s household is to be rightly ordered. Whereas the world destroys humanity, the church represents a new humanity. So, when we read about older men being sober-minded, and women not being slanderers, and younger men showing self-control—all of it paints a picture of a new community, distinct from the world.

But how does that happen? Was it that some, by their own efforts, became morally superior? Did some just grow up having the edge on what’s right? No. As Paul will say later in 3:3, “we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.” Truth is, no matter what culture you’re from, we all share the fundamental problem of sin. But the good news is that God changes people. Which is something else we need to see about the bigger picture…

Godliness grows from the gospel of grace. Notice how verse 1 says “teach what accords with sound doctrine.” “Sound doctrine” means teaching that is healthy, teaching that nurtures the church spiritually and morally in the truth of the gospel. Then in verse 10 he closes with “the doctrine of God our Savior.” Then he explains that doctrine in verse 11: “for the grace of God has appeared, bringing salvation to all people, training us to renounce ungodliness.” Then again in 3:1-2 we get a smattering of godly qualities followed by “for we ourselves were once foolish…but when the goodness and loving kindness of God our Savior appeared, he saved us.”

It’s a consistent pattern: godliness grows from the gospel. So, when we get into the godly qualities of verses 2-10, they’re not simply do’s and don’ts. These qualities are the fruit of God’s grace in the gospel. In Christianity, the imperative always grows from the indicative. What you must become grows from what God has made you. Grace changes our nature; and that new nature produces new behaviors.

Speaking of new behaviors, look again at verse 1. Paul does not simply say, “teach sound doctrine” but “teach what accords with sound doctrine.” Teach what is fitting to sound doctrine. The apostles connect the dots between right beliefs and right behavior—God forgives you, therefore you forgive others; God is generous to you, therefore you be generous to others; Jesus seeks the lost, therefore you seek the lost. Sound doctrine always aims to change the mind, stir the heart, and move the hands.

A moment ago, I said the imperative grows from the indicative. Some Christians take that to mean we should only stress the indicative, lest we risk legalism. But that’s not the pattern of the apostles. They taught that godliness was a necessary outworking of gospel doctrine. To use Paul’s word in verse 11, grace trains us to live godly lives; and that’s not legalism.

But one more observation as we’re still flying high above this passage: godliness has a missional aim. I wonder if you caught the three purpose clauses, all of which make a related point. After his instructions to women in verse 5, he says, “that the word of God may not be reviled.” Then again in verse 8, after instructing Titus to be an example for the younger men: “so that an opponent may be put to shame, having nothing evil to say about us.” Then again at the end of verse 10, after words to bondservants: “in order that in everything they may adorn the doctrine of God our Savior.”

All three purpose statements imply that following Jesus includes a very public, observable behavior; and that our behavior can do one of two things. Our behavior will either expose us as hypocrites and lead people to revile God’s word; or our behavior will leave people with no other choice but to investigate the gospel more carefully.

Now, yes, even when our behavior aligns with God’s word, some may still charge us with wrong unjustly. To live a godly life will invite its share of criticism. But Paul’s point here is, “Let’s be sure not to give the world any legitimate grounds for critique. Let’s be sure our lives lend credibility to the message we preach.” We must conduct ourselves in a manner that adorns the gospel. Like the prongs on that ring, our lives should draw people to the beauty of the diamond, Jesus Christ.

Older Men

That’s verses 1-10 from a bird’s-eye perspective. Let’s now fly down to ground level and see how some of this plays out in the specifics. We’ve pretty much covered verse 1. So, let’s see what sorts of things are fitting to sound doctrine. He mentions four groups, starting with older men. Evidence suggests men about the age of 40 and above are in view. But be careful. If you’re not “over the hill,” that doesn’t mean you get to check out. Younger men, one day you will be older men. Also, the passage assumes that the younger will follow the example of the older. And some of the qualities here get repeated below for others—like “self-control” in verse 2, verse 5, and verse 6.

Having said that, if you’re an older man, listen up. He begins with “sober-minded.” Broadly, he could be speaking about older men keeping a level head. More narrowly this likely “pertains to being very moderate in the drinking of alcohol.”[i] Something similar comes up for the older women in verse 3—not “being enslaved to much wine.” Same was said for the elders back in 1:7. It seems like alcohol abuse characterized the culture in Crete; and that lines up with verse 12: “lazy gluttons.”

Our own culture is much like Crete in that regard. Psalm 104:15 says the Lord gives wine to gladden the heart of man. But we know from our own experience that people abuse God’s good gifts. Many become dependent on alcohol; or they use alcohol to cope with stress. But older men in the church must set a different example. They must stay temperate. The point is staying clear-minded and ready to serve the Lord.

Older men must also be “dignified.” They take life seriously. That doesn’t mean they never laugh or have a good time. Quite the contrary: they’re the sort of men who laugh the hardest at the right things at the right times. They’re gripped by the happiness of heaven and the horrors of hell; and that keeps them from a life of flippant aimlessness. They live honorably such that others deem them worthy of respect.

We must also be “self-controlled.” In Paul’s day, to have this virtue meant that you “avoid extremes and [give] careful consideration for responsible action.”[ii] I couldn’t help but think how our media often couches things in the most extreme rhetoric. Then, many listening to these sources are unaware of how much their own group will normally just reinforce what they would’ve believed anyway. Then add to that an internet designed to give you only more and louder versions of yourself. The result is a culture of polarizing extremism, not self-control. It does not adorn the gospel when Christians claim to have the message of truth but then spread lies about political opponents, for example.

Older men, you have an opportunity to display a different way to relate to others. In an age of extremism, be the man who gives careful consideration. Be the man who shows sound judgment. Be the sort of man who’s careful, who seeks truth, who keeps his passions rightly ordered, who’s quick to listen and slow to speak.

Older men must also be sound in faith, in love, and in steadfastness. “Sound” is the same word that appeared in verse 1, “sound doctrine.” It means “healthy.” Older men should be healthy in faith. Not some vague sense of “I’m a person of faith,” but faith in Christ. Our behavior should exhibit a trustful reliance on Christ. That faith then works itself out in love—love for God and love for neighbor. Because God first loved us, we love others. As a man, Jesus served the good of his people by giving himself for them. Brothers, we adorn the gospel when we, like Christ, make great sacrifices in love.

Now, living that way is not easy—which is also why Paul adds steadfastness. “Steadfastness” has to do with long-standing obedience in the face of trial. I. Howard Marshall put it this way: “[Steadfastness] is the element of constancy and perseverance which maintains faith and love in the face of opposition and every temptation to discouragement until the believer reaches the end of the long journey. It thus puts up with difficulties caused by other people…as well as with trying circumstances.”[iii]

Older men, what sort of example are we setting for the younger generation? Does it look like the portrait Paul is painting here? In many ways, I’m encouraged to know men like this in our own church. I remember a time when Kim Huffman was serving as a care group leader. He came to one of our care group leader meetings. His brother had come to know the Lord; and I remember Kim sharing how long he’d been praying for the Lord to save his brother. Then, it dawned on us: Kim had been praying for his brother longer than any of us had been alive.

That’s steadfastness—and in that moment, we were all drawn into the beauty of God’s grace. Kim’s faith, love, and steadfastness adorned the gospel. Older men, don’t think that older age makes you less important to the life of the church. Consider these words. Look here at the way your life can adorn the gospel, and so help put the church in good order. Pray these things for one another. Encourage one another into these patterns of godliness. Model them for the younger men.

Older men, who are you discipling? As an older man himself, Paul models what it looks to help others like Timothy and Titus grow into these things; and then they passed that along to others. Brothers, how are you working to pass along the Christian faith to others? Our faith is meant to be passed along: “make disciples,” Jesus said. How are you participating in that? One book that I think models this well is J. C. Ryle’s Thoughts for Young Men. It’s written for younger men, but he’s speaking as an older man. It’s short, straightforward, and serious. Maybe it’ll be helpful guide along the way.

Older and Younger Women

In verses 3-5, Paul then considers older and younger women; and I group them together because that’s the way Paul wrote it. In verse 4, older women are to behave a certain way for the purpose of training the younger women. Godliness isn’t simply a matter of personal piety. It’s meant to affect others—the whole community is growing into that godliness that adorns the gospel.

Older women, what does the Spirit say to you here? He starts with “reverent in behavior.” Literally, “what’s fitting to holiness.” It recalls the imagery of God’s holy dwelling place. Conduct yourself as one who’s been welcomed into God’s presence.

That’s what the blood of Jesus does for anybody who comes to him in faith. In our sin, we are separated from God. We are unholy people; we cannot enter his holy presence. But through the blood of Jesus, we find ourselves washed and made holy. Sisters, your holy behavior isn’t about you being perfect; it’s about the Perfect One who’s brought you near to God. That nearness to God affects everything in life.

Everything about your behavior changes when you’re close to God. Like your speech—older women are not to be “slanderers.” Slander could mean demeaning others with your speech. More narrowly, it has to do with making false statements to damage another person. Nearly everywhere else in Scripture, this same word refers to the devil, who lies and who accuses the brethren. According to 1:14, lying was prevalent in Crete. By way of contrast, women in the church should speak truthfully.

Nearness to God will also mean sobriety. Older women can’t be “enslaved to much wine.” In this way, they must show the same temperance required of older men in verse 2. The point is that the world has lost its grip on them. Her speech and her appetites are no longer shaped by the world; they’re shaped by her nearness to God.

They must also teach what is good. 1 Timothy 2:12 restricts women from teaching in some ways in the church, but not in all ways. Paul encourages older women to teach what is good for the purpose of training the younger women. With their words and by their example, they are to set before the younger women what is good.

The “good” in view is then illustrated in verses 4 and 5: “training the young women to love their husbands and children.” Glance down at 3:4. It says, “But when the goodness and loving kindness of God our Savior appeared.” That word, “loving kindness” is “love for humanity;” and it’s similar to the two words applied here to younger women—“love for husbands,” “love for children.” Younger women, loving your husband and children is a high calling. You get to image God’s loving-kindness to your family.

In the context of 3:3, God’s loving-kindness is that kind of love that keeps doing someone good even when they don’t deserve it. As a husband, a father, and a pastor, I get to see many of you sisters doing this a lot. Scrubbing vomit off carpet while others complain that they’re not getting enough attention; planning fun activities for the family the same week you’ve been disregarded; pouring countless hours into “keeping the tiny humans alive” with little thanks in return; patiently enduring hard things in marriage and then forgiving and blessing once again; and then waking up the next day to do it all again. Some days you might feel like giving up. But I can tell you this, from where I’m sitting, that diamond looks beautiful. Your lives hold out the beauty of Christ.

We talked some about “self-control” earlier in verse 2; and he mentions it for the younger women as well in verse 5. Additionally, they must be “pure”—morally pure, sexually pure. 1 John 3:3 says, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. Everyone who thus hopes in him purifies himself as he is pure.” Older women, you have to train the younger women in these things. Social media and the Taylor Swifts of our culture aren’t teaching them to be this kind of woman.

Paul also says that younger women must be “working at home” in the ESV. Others have “busy at home.” Some have taken this to mean that work outside the home isn’t permitted. That’s overstating things a bit. The word itself doesn’t restrict a woman to working only at home. Also, the woman in Proverbs 31 doesn’t work only at home. But something else—nearly everyone in Paul’s day were already working from home. So, why train the younger women to do it? I think part of it has to do with the culture of laziness in Crete. They were at home but not fulfilling their duties.

You see, one of the problems among younger women in Paul’s day gets explained further in 1 Timothy 5:13. He’s talking about younger widows; and he says this: “[these young women] learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. So, I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander.” “Working at home” is the contrast to that problem—in place of idleness, be busy with the responsibilities God has entrusted to her.

Be the kind of woman who fulfills household duties. Of course, Paul doesn’t spend any time here teasing out further specifics—like cases of special need. What if the husband is disabled and much of her day is spent at work? What if mom is disabled and lacks the strength? What about single moms? And so on. Those are things the church must figure out together as we apply wisdom. His point here is about the character of younger women: are they women who prioritize the family, invest in their children, and enjoy fulfilling the needs of the household?

“Kindness” is another godly quality that adorns the gospel. Younger women must reflect God’s goodness and generosity. 1 Timothy 5 includes examples like showing hospitality, serving the saints, caring for the afflicted.

Paul then closes with younger women “being submissive to their own husbands.” Not to men in general, but to their own husbands. Submission is like nails on a chalkboard to many in our culture. Some will even say Paul’s instructions should be critiqued to liberate women. Others will say that Paul simply doesn’t want wives upending the social order of his day but not that he agrees with it.

But in other places, Paul clarifies that a wife’s submission is God’s good design. In 1 Corinthians 11, Paul says that the head of a wife is her husband; and then he grounds his argument in the way God made woman from the man and for the man in Genesis 2. In Ephesians 5:22-24, Paul also says, “Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior.” Then he quotes from Genesis 2 again, showing that marriage is a parable pointing to Christ and the church.

Perhaps this is one reason that Paul adds the purpose statement at the end of verse 5: “that the word of God may not be reviled.” When a wife submits to her husband, it displays the authority of God’s word. It displays the good designs explained in Genesis 2. It displays the relationship of Christ and his church. In that way, her submission adorns gospel doctrine. But more broadly, this purpose statement could also apply to all of verses 3-5. Older and younger women must live in ways that don’t bring disgrace upon the gospel. They must live in ways that draw attention to the gospel.

Older women, how are you training the younger women in these things? Are you leaving margin in your life to spend time with younger women? Paul doesn’t leave it optional. And I wonder if you caught how important your ministry is? In 1:11, false teachers were upsetting households. Here, women are being trained to manage their households as a reflection of God’s love and kindness. God uses your teaching and example to keep his church in good order. The Lord uses your discipleship to help younger generations stand firm. So, consider how you might go about this.

That doesn’t mean you have to plan formal sessions of teaching and prepare curriculum. When Paul talks about discipleship in 1 Thessalonians, he says, “we were ready to share with you not only the gospel…but also our own selves.” Discipling is a matter of focusing on the gospel and sharing your life. That can happen at a park. It can happen while folding laundry. It can happen over coffee, over the phone. It can happen in the courtyard after church, or while serving together. Where, how, and when it happens is largely up to you—just as long as it’s happening. If you feel intimidated by that, Melissa Kruger has a great resource called Growing Together: Taking Mentoring Beyond Small Talk and Prayer Requests. Visit the Book Nook for copies. I can also order more.

Younger women, if you don’t know where to start with these things, or you don’t know exactly what you need, that’s what the church is for. Talk to some of the women in your care group. Find older women seasoned in the faith and ask questions. Seek their counsel. Pray these things for one another. Encourage one another into these patterns. Help each other connect the dots between right beliefs and right behavior—that the word of God may not be reviled.

Conclusion

Now, next week we’ll try to finish up with Paul’s words to younger men and bondservants. But all of it is helping put the church into good order; and one sign of good order is when godliness adorns the gospel. How is your life holding out the beauty of the gospel? How does your behavior draw people to that center jewel, Jesus Christ? Displaying the beauty of his saving grace is what these qualities are about. It’s not about us and looking a certain way before others. These words are about him, and what God has done in him to make people like the Cretans into Christ-followers.

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[i] BDAG, s.v. nēphalios.

[ii] BDAG, s.v. sōphrōn.

[iii] I. Howard Marshall, Pastoral Epistles, ICC (Grand Rapids: Eerdmans, 1999), 241.