NTS 523 Pastoral Epistles - PowerPoint Presentation

NTS 523 Pastoral Epistles Class III: Tit 2 © Dr. Esa Autero

Titus 2 1.1 Introduction to Tit 2:1-15 Any specific topics that catch your attention in 2:1-15 Any specific sections that have been used for Doctrinal formulations?Practical considerations in church or society? Any questions/comments arising from the assigned readings?

Titus 2 1.2 Literary Structure of Tit 2:1-15 1) Transition [Gk. de ] to theopraxis – life according to “sound doctrine ” (2:1) [Gk. Su de lalei]2) Instruction to various groups (2:2-10)Old men (2:2)Old women  teach young women (2:3-5)Titus teach young men (2:6-8)Instructions to slaves (2:9-10)3) Theological basis for theopraxis (2:11-14)4) Final exhortation (2:15)*Gk. Tauta lalei“Purpose” clausesv. 5 “so that the word of God may not be dishonored ” v. 8 “so that the opponent will be put to shame”v. 10 “so that they will adorn the doctrine of our God”

Titus 2 1.3 Historical Background and Tit 2:1-15 Instructions to various groups Based on “house-hold” code of ethics Duties and responsibilities of each group “Household” – historical backgroundOT – Israel as family of God (Dt 32:6; Isa 63:16; Jer 3:4, 19; 1 Kgs 5:5) Greco-Roman world – basic unit of society & societal stabilityPaterfamilias Wife Children Clients Slaves

Titus 2 Greco-Roman world priced societal harmony & stability* Paul uses the “house-hold” format but modifies it P eople addressed by age, not household groupings (cf. 1 Tim 5:1-2)No instructions for older men to instruct young men (father-son)No instructions for masters (as opposed to slaves)Focus on exemplary behavior – even if not head of household

Titus 2 Limited subjection Wives to own husband (not men in general)Slaves to own masters (not masters in general)Focus is on “Christian witness” and gospel reputationEsp. “weaker” members – women and slaves

Titus 2 Nascent Christianity couldn’t afford to appear overly rebellious E.g. promote slave/“feminist” revolt against traditional societal valuesChristian faith & banning of foreign cults Delicate “dance” between traditional values and “new leaven”Gospel is scandalous – Christians ought not to add to it!  Church is like a household (cf. 1 Tim 3:15) but not identical with it

Titus 2 2.1 Exposition of Tit 2:1-15 “Speak…proper for sound teaching” (2:1) Contrast to false teachers who… Speak lies and overturn householdsCultural trend of lies/greed & drunkenness (1:10-16)False teachers “sharply rebuked” to be “sound/healthy in faith” (1:13) [Gk. hina hygiainosin en te pistei]Gk. te hygianouse didaskalia – “sound/healthy teaching” “sound teaching” – the gospel as applied in Titus  Connection between sound teaching and spiritual wellness

Titus 2 Instructions for old men [Gk. presbutas * ] (2:2) How old is an “old man” (Gk. presbytes [noun; cf. 1:5**])?presbytes [old man] in 2:2 related to presbyteros [elder] in 1:5Stages of life in Greco-Roman World per Hippocrates (De Septimanis 5) in Philo Creation, 1050-6yrs. Infancy [Gk. paidiou ] 7-14yrs.Childhood [paidos]15-19yrs. Boyhood [ meirakiou ] 20-28yrs. Young man [ neaniskou ] 29-49yrs. Man [ andros ] 50-56yrs. Mature man [ presbytou ] 57+yrs. Old man [ gerontos ]

Titus 2 But Hippocrates the physician says that there are Seven ages of man, infancy, childhood, boyhood, youth, manhood, middle age, old age; and that these too, are measured by periods of seven, though not in the same order. And he speaks thus; ``In the nature of man there are seven seasons, which men call ages; infancy, childhood, boyhood, and the rest. He is an infant till he reaches his seventh year, the age of the shedding of his teeth. He is a child till he arrives at the age of puberty, which takes place in fourteen years. He is a boy till his beard begins to grow, and that time is the end of a third period of seven years. He is a youth till the completion of the growth of his whole body, which coincides with the fourth seven years. Then he is a man till he reaches his forty-ninth year, or seven times seven periods. He is a middle aged man till he is fifty-six, or eight times seven years old; and after that he is an old man. (Philo, On Creation 105)

Titus 2 What should the 50-somethings be like? Combination of Greco-Roman (x3) and Christian virtues (x3) Traditional Greco-Roman virtues Gk. nephalious [orig. empthy vessel for religious use] “sobriety”Alcoholism a particular problem in Greco-Roman world, esp. Crete“old drunk” a stock item of ridicule in plays (Aristophanes, Nub. 553-555)Religious drunkenness is Bacchic rites (Wtiherington, 1699)See also Gal 5:21; 1 Thess 5:6-8; 1 Cor 5:11; 6:10; Eph 5:18Specifically dishonorable to be old man and drunkard

Titus 2 s emnous “respectability” – concern for reputation and seriousness of purpose; no scandalous or odd behavior (cf. 4 Macc 5:36)One who is not easily moved by trouble or “turbulence” of lifesophronas “prudent/sensible” – one of the cardinal virtues of Greco-Roman world (associated with respectability & honor)Practical sense of what to do and what not to doHealth of the soul that produces right thinking (Philo, Virt. 14) Compared with “worldly lust in 2:6 Serious, honorable, and skillful way of living that causes no unnecessary offence  Three Greco-Roman virtues shows contextual integration with the ethics of the surrounding world

Titus 2 Christian virtues of faith, love, perseverance – sound in … p istei “faith” (cf. 1 Tim 6:11) – personal trust in God & Christ agape “love” (only here in Titus) – self-surrendering love hypomone “perseverance and constancy” – following the way of Christ despite the circumstances  Last esp. important in old age

Titus 2 O ld women & young women [Gk. presbutis & tas neas*] (2:3-5)Instructions for old women (c. 50-56yrs.)katastemati hierotrepeis “behavior of priestess” – reverent, holy** Worshipfulness and reverence in conduct me diabolous “[‘diabolical gossips’] not to be slanderers” – known for accusations, gossip, and put-downs me oino pollo dedoulomenas “not slaves to wine” – sobriety parallels 2:2 k aladidaskalous “teachers of what is good” – teaching and mentoring of younger women, esp. to avoid scandals (if by men) Teach young women encouragement in self-control [modesty]

Titus 2 Young women [ neas ] – women in their 20s [ c. 20-28yrs.] Modest young women is to be … philandrous “lover of husband” – the nuance of respect and loyalty rather than ‘romance’; cf. arranged marriages philoteknous “love [their] children” – not resent or neglectChildren were not viewed valuable and loved, esp. girls

Titus 2 Hilarion to his sister Alis , many greetings, also to my lady Berous and Apollonarion. Know that I am still in Alexandria; and do not worry if they wholly set out, I am staying in Alexandria. I ask you and entreat you, take care of the child, and if I receive my pay soon, I will send it up to you. Above all, if you bear a child and it is male, let it be; if it is female, cast it out. You have told Aphrodisias, "Do not forget me." But how can I forget you? Thus I'm asking you not to worry. The 29th year of Caesar, Pauni 23. (verso) Hilarion to Alis, deliver. (P.Oxy. 744)

Titus 2 sophronas “prudent” – serious and honorable [or modest] hagnas “pure” – chaste and holy in conduct and character oikourgos agathas “[busy] working at home” – completing one’s assigned duties at home ,“devoted to home duties” cf. 1 Tim 5:13agathas “good, generous, kind [women]” – as opposed to evilhypotassomenas tois idiois andrasin “[voluntarily] submissive to their own husband” – recognizing and supporting husband’s authority (see also Col 3:18; 1 Pet 3:1; Eph 5:20-6:9)What is the goal of this instruction to young women? “so that the word of God will not be dishonored [Gk. blasphemetai]”

Titus 2 Instructions to young men (2:6-8; neoterous ) – c. 20-28yrs. s ophronein – “urge” to be sensible/prudent, act with discretionWhat to do and what not to do, how to act and not to act Titus role as a teacher to young men – example in good worksWords and actions must be consistent – in …purity/integrity in teaching (didaskalia aphthorian) – teaching free from corruption and consistent with the contentDignity (semnoteta) – quality that refers to respect and reverence sound in speech (logon hygie akatagnoston*) [which is] above reproach – teaching that is accurate, above reproach, and innocent [i.e. not guilty] If Titus models this sort of teaching, opponents (false teachers) will be shamed – i.e. have nothing evil to say

Titus 2 Usage of sophronein word group in Tit 2 Mature men – be “sensible” sophronas (2:2) Mature women – teach self-control/modesty to young women sophronizdosin (2:4)Young women to be “sensible” (2:5)sophronas (2:5) Young men to act with discretion (2:6) sophronein (2:6)

Titus 2 Instructions to slaves (2:9-10) Voluntary submission of slaves to masters ( hypotassesthai ) Submission only to their own masters (not all masters)*Instructions given directly to slaves – assumes moral capabilitySlaves generally morally corruptEven the lowliest may contribute to God’s glory and ethics Be pleasing in all things – be pleasing = attitude of sensitivity me antilegontas “not talking back” – disrespectful, opposition, or detrimental to one’s masterme nosphidzomenous “not keep back/out aside, embezzle” – misappropriation of master’s funds or property in form (cf. Acts 5:2)Slaves often educated – more apt in financial matters than masters. This made it easy for them to embezzle, steal or fraud (cf. Lk 16:1-8)

Titus 2 “Showing good faith” – showing dependability & trustworthiness  Focus on behavior – gospel promotion “God’s teaching adorned in all things”

Titus 2 Theological foundation (2:11-14) First appearance – epiphaneia he charis theou soterios (2:11)Epiphaneia – appearance of gods, dignities, kings (cf. Acts 14:8-20)Jesus’ incarnation and grace of God – to benefit all people (not just few like Caesar’s epiphaneia, soteria, and benefits) Godly behavior (2:1-10) because God’s grace appearedJesus’ earthly ministry (appearance/incarnation)paideousa “teaches/educates” to reject (cf. Heb 12:6-7, 10; Let. Arist. 287) asebeia (ungodliness) and worldly desires ( kosmikas epithymias )live sensibly, justly, godly (sophronos, dikaios, eusebeos )  Life that is prudent, honorable, righteous, and God-fearing

Titus 2 Life in the interim – as we wait for…blessed hope and glory… Christ’s second epiphaneia – His second coming in glory Who appears? God or Christ? Only one definite article before God and Savior – i.e. God and Savior = Jesus* 13  looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus (NASB) 13  while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. (NRSV) 13  while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ (NIV) 13  looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ (NKJV) 13  waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, (ESV) προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, (Tit 2:13, NA28)

Titus 2 “Great God and Savior” ( megalou theou kai soteros)* “God” and/or “Savior” used of …“King Soter [Savior], the great god [ton megiston theon]” P.Bour 12Ptolemy II; Judas Maccabeus (1 Macc 9:21) Zeus; Aeschylus Julius Caesar

Titus 2 “Jesus is the reality of which Caesar is only parody” Jesus really brings the salvation, rescue , healing, ransom, and benefits for all people – not emperor of any other gods Jesus’ empire bring true peace, justice, and reconciliation to all without discrimination Christians, like Jews, were “atheos” – did not worship the traditional gods or participated in emperor cultMore difficult for Christians – they worshipped “Man-God” that resembled emperor more than Jewish YHWH

Titus 2 Possible hymn or creedal passage (2:14) Gave himself for us (Mk 10:45 ; cf. 1 Macc 2:50; 6:44; Thucydides, Hist. 2.43.2)Sacrificial language – esp. “for us” – effects of Christ’s death*Semitic idea of collective and individual representation (cf. Isa 52-53) Sacrifice followed by purpose clause (hina) Who gave himself for us, That he might redeem us from all wickedness And cleanse for himself a people of his very own, eager to do good works ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ** , ζηλωτὴν καλῶν ἔργων.

Titus 2 The purpose of Jesus’ death was To redeem us ( lytrosetai ) – set free, rescue (Ex 6:6; 15:13; Deut 7:6-8; 9:26; 13:5; 15:5; 24:18)Manumission of slaves by paying a slave price – freedom from old master to serve a god a new master (eve if technically free, honor-service still obligation); cf. Tit 1:1; Gal 5:1  Believer freed from “all lawlessness” to “purify himself a people”Purification – language of ritual purity, here applied to moral purity and holiness of “God’s chosen/special” people (cf. Ex 23:22; Deut 7:6)“eager [dzeloten] to do good works”  serve Christ Freed slave obligated to the redeemer or godIsrael freed from Egypt to serve YHWH

Titus 2 Final encouragement (2:15) These things – previous section “teach” “encourage” “rebuke” Verbs already mentioned in 1:9, 13; 2:1, 6, 9  Titus’ teaching and pastoral ministry (what and why) Reprove w/ all authority (epitages) – see 1:3 of Paul’s authorityTitus derives his authority from God via Christ and Paul Epitage used of authority of kings and gods of the Hellenistic world No-one should look down/disregard (periphroneo) Titus

Titus 2 Summary and conclusion: Paul commands Titus to teach virtue and character that is … Supposed to conform largely to Greco-Roman ideal ethics Starting point is the Roman patriarchal system & societal order Gospel an offense – Christians should live “above reproach”Contrast to “Cretanism” and “false teachers”Some virtues “Christianized” or given Christian “flavor”Some virtues distinctly Christian – esp. faith, love patienceSalvific aspects of the gospel subtle subversion of Roman “gospel” The purpose of the teaching – mission and evangelismBehavior/virtue based on Christ’s redemption that leads to godliness

Titus 2 Directions for application 1) What parts of Tit 2 are applicable to present-day situation in your socio-cultural and religious setting? 2) How does roles assigned to different groups (old/young, men/women; slaves) may and/or may not be used today? 3) Would your answers differ if you lived in Saudi-Arabia or Sweden? Explain why, why not?

Titus 2 Who gave himself for us, That he might redeem us from all wickedness And cleanse for himself a people of his very own, eager to do good works ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ** , ζηλωτὴν καλῶν ἔργων.