SERMON: “Elders, Olders, & Their Instructions” (Titus 2:1–3)
“Elders,
Olders, & Their Instructions”
(Titus 2:1–3)
Series: “Titus: Godly People, Godly Church,”
#8 Text: Titus
2:1–3
By: Shaun Marksbury Date: June 23, 2024
Venue: Living Water Baptist Church Occasion:
PM Service
I.
Introduction
Here’s an example. I
read a book once on churches, and it is really bad in areas. Gone is Titus 2; the author writes that “we
need a church that speaks the language of this generation, not the language of
our grandfather’s generation.”[1] Scripture upholds a multigenerational
ministry, though, where both grandparents and grandchildren are together in the
worship service. Any church targeting a
demographic (say, 18–35-year-olds) cuts itself off from ministry opportunities. I’d argue we do the same when we make our
services adult-only — when churches hide away the next generation for 18 years
(from nursery through youth) so they never see adults worshiping in the main service. Scripture would have us engage in worship
that involves the whole church, and that is what this chapter of Titus is
about.
Paul calls on Titus to set a different standard, as are any
who would fulfill the role of elder within the church. We noted as we went through the elder
qualifications of chapter one that Titus was primarily there to appoint elders
within the church, what we commonly call pastors today. He is to set a good example, as are they, so
it’s important that they are qualified — especially with all the false teaching
in the church.
Yet, that isn’t the only kind of “elder” Paul addresses in
this book. In this chapter, he notes two
other kinds of elders in the church, those who are simply older in the
congregation. These men and women usually
don’t have children at home any longer.
Though they are not necessarily church leaders themselves, they are still
serving a vital role in church life.
So, this evening, we’ll consider Paul’s instructions to
differing kinds of elders in the church.
All the elders in the church must display a godly attitude for the sake
of the younger generation within the fellowship as well as the watching pagan
world. We’ll see that official elders
are to teach, older men are to be like elders, and older women are to behave in
a godly manner.
II.
First, Official Elders Are to Teach (v. 1)
But as for you,
speak the things which are fitting for sound doctrine.
The apostle Paul sets a contrast between Titus and the false
teachers of the previous chapter. He
uses the emphatic “you” in the original language to underline the switch. He tells Titus that he is to be operating in
a different way than they.
Paul uses a Greek word that simply means “to talk.” Titus’s speaking here carries the
sense of teaching, perhaps with a thought toward Titus’s everyday conversation. In other words, he should talk about this all
the time with older people. Everything
Titus discusses should reflect sound doctrine.
There is a difference between sound and unsound doctrine,
teaching which is healthy and godly vs. teaching which is unhealthy and
ungodly. We want to see teaching that
accurately reflects the revelation of God.
Only that teaching will be reliable.
This is one of the functions of the official or appointed church elder.
Note also that Titus isn’t to just teach sound doctrine, but
what is “fitting” with it. A pastor’s
job is not just in reading the text of Scripture and then reciting the first
thoughts that come into his mind, even if it seems right. He must understand that something which might
initially sound correct might still be wrong, even if he is avoiding bigger
heretical pitfalls. As C. H. Spurgeon
said, “Discernment is not knowing the difference between right and wrong. It is knowing the difference between right and
almost right.” He must therefore become
a student of Scripture and history, consulting the original text, commentaries,
creeds, confessions, and systematic theologies, prayerfully turning the
doctrine over in his mind and comparing it to Spirit-filled men of the past before
teaching others. He needs to ensure that
his teaching is “fitting,” “proper,” or “accords with” sound doctrine.
It is important to note that the Titus 2 model of
discipleship begins top-down. Titus not
only appoints elders, he teaches the older men and women in the church who can
then teach the younger men and women. Of
course, Titus also teaches the younger men and women, which we’ll discuss next
week, but they are instrumental in part of that instruction. Titus teaches those who can teach others.
Think about it this way.
Paul is talking about healthy doctrine, teaching that will help the body
of Christ grow and thrive. Consider your
own bodies. DNA is the instruction
manual God placed into the nuclei of our cells to keep our bodies operating
according to specs. Because of sin, bad
information has leaked into DNA over time.
Moreover, DNA viruses inject bad information into our cells. That’s what happens when someone gets smallpox
or chicken pox. Other viruses, like HIV,
actually integrates viral DNA into our genome, compromising our systems over
time. The point is to get the church
healthy by 1) rooting out problems and inoculating against the viruses of bad
teaching and 2) replicating the good DNA as much as possible.
That’s good discipleship.
And it should start with the elders of the church, in every sense of the
word. With that in mind…
III.
Second, Older Men Are to Be Like Elders (v. 2)
Older men are to
be temperate, dignified, sensible, sound in faith, in love, in perseverance.
The term here could be translated “elders,” but not in the sense of church leadership. In fact, the term is presbutes, while the term for church elder is presbuteros. Paul refers to himself as “the aged” (Phile. 9), and the KJV translates this, “the aged men.” These are individuals over age 50[2] or over 60,[3] those who are beginning a later chapter in their lives. We could call them the “olders” to distinguish them from the official or appointed elders.
Yet, the text does not say that gray hair is gained only in a righteous life. Age does not always equal wisdom. In fact, Titus addresses an island full of
believers young in faith, but many are older in the flesh and have had a
lifetime of unrestrained sin under their belts.
In such cases, the younger instructs the elder, and these are traits
that Paul says should be present in the elder generation of believers. There are examples in Scripture of older
people not living in a manner befitting their age, but as Paul told Timothy, “Do
not sharply rebuke an older man, but rather
appeal to him as a father” (1 Tim.
5:1). Our general demeanor should be
respectful, even if we must gently correct those older than us.
How should older men behave?
Paul lists four or seven categories here, depending on how you
count. Let’s look at each of these.
A.
This means being temperate or sober.
This is translated several ways. The NKJV translates this “reverent,” and the NIV, “worthy of respect.” Yet, another way of translating this is to be
“sober,” meaning, “Abstaining
from wine, either entirely or at least from its immoderate use.”[4] That’s a definition of
temperance, and this describes the state of mind of the believer.
We noted a couple
of weeks ago that church elders are to be sober-minded, as are to be
deacons, and so now we also see that in the older gentlemen in the church. Obviously, you can’t live a life controlled
by the Holy Spirit if you are addicted to other spirits! Unfortunately, we must note that this applies
beyond booze, as many seek to legalize certain substances. As marijuana and other temptations come our
way, remember that the Holy Spirit wants His people to be sober-minded. Sound doctrine in older men leads to sober
living.
This means more than that, though. Again, this is a disposition of the
mind. Thus, as one study notes, this
means “serious-minded,” i.e., not clowns).”[5] There are plenty of churches that use props
and theater to entertain, and there are older people in the congregation who
support that. Godly older men should not
be without a sense of humor, of course, but they are temperate in mind.
B.
This means being dignified.
This term implies dignity and respect.[6] It’s the mark of an elder (cf. similar word in 1 Tim. 3:4) and
also describes deacons in the church (1 Tim. 3:8). We might get from the KJV translation “grave” that
older people are to always be sour, but that is not the intent. Rather, those asking for respect should
behave as people worth respect.
With the faddish nature of the church, too often we do see
older people wearing tee-shirts and skinny jeans in an attempt to communicate
youth. We want our young people to look
to elders and say, “I want to be that when I grow up.” We need models of dignity in our churches,
older men who are worthy of our respect, who call us to rise to a better way of
living. Sound doctrine in older men
leads to dignified living.
C.
This means being sensible.
The NIV and ESV both translate this “self-controlled,” but
there’s a sense of wisdom here. The NLT renders
this “live wisely,” and, of course, the NASB has “sensible.” Basically, older men are to purpose what
actions they take, not wasting a moment, knowing the value of time. Sound doctrine in older men leads to sensible
living.
D.
This means being sound in faith, in love, in
perseverance.
This is a trifecta that sounds familiar — “faith, hope, and
love.” The apostle alters it slightly
for older people. He says they are to be
“sound” or healthy in these three areas.
First, they are to be sound in faith. The sound teaching begins with the church elders
and is believed by the older men. They
must develop convictions based on the Word of God, the Faith once-for-all
delivered for the saints. This sound
doctrine in older men leads to faithful living, seen next.
They are also to be “sound in love.” This is agape love of a deep and
personal commitment, not mere infatuation or even kind affection. That’s why the KJV translates this
“charity.” The love we should have for
the brethren (John 13:34), but that we sometimes have for money over God (Luke
16:13). This is the kind of love the
Father has for the Son (John 3:35) and for us, and the kind of love we have in
response (3:35). This is the kind of
love that never fails (1 Cor. 13:8). Sound
doctrine in older men leads to loving living.
Finally, we see that older men are to be sound in perseverance. That is, they’re to be healthy in patience or
endurance. The kind of endurance or
steadfastness we are to have in Christ (1 Thess. 1:3). Paul adds this here perhaps because older
people can be tempted to give in, or the pains of life cause them to become
more impatient with others. We once had
an older couple feel snubbed because we couldn’t stay for a whole birthday
party (which we told them ahead of time), and they left the church over
it. Older people should be a model of steadfast
living, patiently working through inconveniences and annoyances for the glory
of God.
So, older men are to be sober, dignified, sensible,
faithful, loving, and steadfast to claim sound or healthy doctrine. That’s what we want of our older men
here. And it is possible in Christ.
Of course, the Apostle Paul (an equal-opportunity offender),
doesn’t stop there. What about older
women? Just like older men are to live
in sound doctrine…
IV.
Third, Older Women Are to Behave In A Godly
Manner (v. 3)
Older women
likewise are to be reverent in their behavior, not malicious gossips nor
enslaved to much wine, teaching what is good,
Even though older women are not leaders in churches, they do
serve an important role in their example toward younger women. That is just the same as older men are
examples to younger men. So, what does it
mean for older women to live in a godly manner?
A.
This means all the above.
They should all strive to the same level of conduct we were
just considering with the men (as indicated here by the “likewise”). They should be sober-minded, dignified,
sensible, and they should be sound in faith, in love, and in patience. We will see that the Holy Spirit intends for all
Christians to live in this manner — young and old. Even so, it starts with all the differing elders
in the church, both appointed and aged.
And Paul has a few more specific words for older women.
B.
This means reverent living.
The text says here “reverent in their behavior.” The NIV has “reverent in the way they live,” and
the KJV, “behaviour as becometh holiness”
The word reverent means religious, befitting the temple. John 9:31 says that while God doesn’t hear
sinners, He hears the true worshippers, the truly reverent, those that do His
will. It comes from the same word often
translated “temple” in Scripture, and it speaks of being consecrated to God for
service and transcends gender roles and boundaries, “because it is written, “You
shall be holy, for I am holy” (1 Pet 1:16).
This can be seen in places like 1 Tim. 2:9–11, 15
Likewise, I want women to adorn
themselves with proper clothing, modestly and discreetly, not with braided hair
and gold or pearls or costly garments, but rather by means of good works, as is
proper for women making a claim to godliness. A woman must quietly receive instruction with
entire submissiveness. … But women
will be preserved through the bearing of children if they continue in faith and
love and sanctity with self-restraint.
Sound doctrine in older women leads to reverent living. Before we move on from that point, note that Paul
interprets this in the negative.
1.
Reverent living is not slanderous.
The term is diabolos, the same word from which we get
devil. In fact, it’s used 34 times in
the NT to describe Satan. We might
translate it, “Older women likewise… are not to be devils.” Yet, the word has meaning limited to accusations
or slander, whatever other devilish behavior might be imagined. Thus, this is forbidding false accusation or
“malicious gossip” (NASB), “slanderers” (ESV), “false accusers” (KJV). This is a qualification for deacon’s wives in
1 Tim 3:11, and we can safely apply it to elders’ wives, as well as all within
the church.
Older women affect the flow of information in the
church. They tend to be among the most
involved, which can be a wonderful thing for the church. They can also become destructive, working to
undermine ministries and ministers with their gossip. In other words, the warning here is that
older women can be used of the devil to sow discord in the church.
2.
Reverent living is not drunken.
Paul then says that they are not to be “enslaved to much
wine.” The term enslaved means to become a
slave; people talk about “addiction” today, but slavery is another clear
picture of what is happening. Just as
elders and deacons are not to be slaves of wine, neither are women.
Now, Paul already said that older men were to be sober, and
then he said, “Likewise, women.” Some
women can become drunkards, just like men.
Of course, younger ladies might join sororities or go to clubs and get
wasted. There are wine groups that some
moms join, and it can be an excuse for drunkenness. The use of marijuana, opioids, and other
drugs are on the rise, even with older women.
Moreover, medically prescribed pharmaceuticals like benzos are becoming
far more common for long-time usage. There
are a number of ways in which both women and men are chemically addicted. Here, the text describes such addiction as
slavery. Inebriated females are no
better at sound living than males. Obviously,
reverent living is not drunken.
So, they are to be reverent.
And we’ve seen that doesn’t mean that they are slanderers or
drunkards. There is one final positive trait
Paul calls older women to here:
C.
This means teaching good things (to younger women).
Older women are to be teachers of what is good. Some use this as justification for women
being teachers of the church. However,
the next verse makes it clear what Paul wants older women to teach. It is sometimes complained that the younger
women in the church don’t do enough, and sometimes, that is true. We can certainly all do more. However, sometimes, the complaint arises from
a sense of jealously, entitlement, or simply fatigue. Women’s ministries (as well as other church
functions) frequently call younger women out of the home, and this is not a
biblical focus. The older women would do
well to see that the younger women are meeting their duties at home first,
remembering the time-consuming nature of those domestic tasks and the
importance of the homemaking ministry, seeking to encourage rather than
discourage that. Only then should the
younger women be encouraged to serve in limited fashion outside the home. The older women should see the fact that they
themselves can serve outside the home much more freely.
Spiritually sound older women, teach good works. They enjoy good teaching and pass it
along. This word starts the thought of
the next two verses.
V.
Conclusion
First, one of the larger principles of Titus 2 is
discipleship in sound doctrine. The
point here to note is that a church should have discipleship at the core of its
leadership structure. That’s why we have
so much teaching here, from three weekly services to Sunday Schools. I hope you are taking advantage of them.
Second, it’s never too late to start living that life. I hope that you are not living disrespectfully, tempting younger people to disrespect their elders. Perhaps you feel like too many years have been wasted, though. Indeed, there exists consequences in your life for years of rebellion and sin. However, the God who breathes life into dead men’s bones can create new opportunities for growth in the afternoon and twilight years of life. Godly behavior is produced by the grace of God (2:12), and it is available to all believers, young and old.
Third, if you are younger, I hope you do respect your
elders. Seek out the wisdom of the
older. The Lord blesses our fellowship
with both young and old, so there are numerous opportunities for one-one-one
and group discipleship. There are both
men and women’s fellowships. Seek out
opportunities to grow in Christ.
[1] Ron Sylvia, Starting New Churches on Purpose:
Strategies for the 21st Century (Lake Forest, CA: Church Growth Network,
2005), 13.
[2] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study
Bible, (Bellingham, WA: Lexham Press, 2012, 2016), Tt 2:2.
[3] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 1886.
[4] Ibid., (Tt 2:2).
[5] A. Duane Litfin, The
Bible Knowledge Commentary: An Exposition of the Scriptures, 1985, 2, 764.
[6] Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament:
based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p.
747). New York: United Bible Societies.
[7] Daniel L. Akin, Evangelical
dictionary of biblical theology, 1996, 150.
