2 Timothy and Titus. Aída Besançon Spencer
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target="_blank" rel="nofollow" href="#ulink_acbd1048-fcf7-5c94-8914-cad11826059d">93. Plato, Leg. I.631B; Polybius, Hist. 6.7.43.1. The Cretans also claimed to have discovered the use of fire and the metals copper and iron, the domestication of sheep, the making of honey, the art of shooting with the bow, the making of swords and helmets, and the war-dance (Diodorus 5.64.5; 65.3–4; 74.5).
94. LSJ, 799.
95. LSJ, 800; 1 Macc 6:35–37; 11:56.
96. E.g., Gen 1:24–25, 30; 7:21; 8:1, 17, 19.
97. Acts 11:6; Lev 11:27; Deut 28:26.
98. Lev 26:6, 22; Deut 7:22; 32:24; Isa 35:9; Ezek 5:17; 14:15; 34:25, 28; 2 Macc 9:15.
99. Judas Maccabeus lived in the mountains feeding on wild herbs as a wild animal might (2 Macc 5:27; 10:6). Some Jewish martyrs were dragged like beasts (3 Macc 4:9).
100. Strabo, Geogr. 10.4.21 (C483–84); Willetts 1965: 116.
101. E.g., 1 Cor 6:9.
102. LSJ, 339
103. Matt 1:18, 23; 24:19; 1 Thess 5:3; Rev 12:2.
104. Two-thirds of the NT uses of hygiainō occur in the Pastoral Letters (four of eight in Titus). 1 Tim 1:10; 6:3; 2 Tim 1:13; 4:3; Titus 1:9, 13; 2:1, 2, 8 (hygiēs).
105. Heb 12:5–6; Rev 3:19; 2 Cor 13:10.
106. See also Gal 6:1–2.
107. LSJ, 1151; TLNT 2:528–33.
108. See, e.g., Titus 1:12–13.
109. TLNT 2:531.
110. Towner 2006: 705.
111. E.g., Lock 1924: 47; Towner 2006: 110; Fee 1988: 41, 211.
112. Josephus, J.W. 2.8 (119–159).
113. O. S. Wintermute, “Jubilees,” OTP 2:43–46.
114. Jub. 15:34; cf. Titus 1:10; Phil 3:2–5; Gal 2:3; 5:2–3; 6:12–15; Rom 2:28–29.
115. See also 1 En. 20:1–7; 69:1–15; 71:3, 10; 72:1—75:9; 79:1–6; 82:5; 92:2; 108:2, 9, 15; 109:15.
116. Hegesippus (AD 180) mentions that the Essenes did not believe in Jesus as Messiah and some of the Apocrypha was “fabricated by certain heretics of his own day” (Eusebius, Hist. eccl. 4.22 [7–9]). Ebionites, who rejected Paul’s writings (they used only Matthew’s Gospel or the Gospel according to the Hebrews) because they thought Paul was “apostate from the law,” according to Irenaeus, “circumcise themselves and continue in the practices which are prescribed by the law and by the Judaic standard of living” (Haer. 1.26.2).
117. Irenaeus, Haer. 1.28.
118. Haer. 1.23.2. Yamauchi concludes that there is “unanimous testimony” among the Church Fathers “that Simon is the first individual who was designated a Gnostic, and that Simonianism is the earliest form of Gnosticism recognized by the patristic sources” (1973: 59–60).
119. E.g., Rev 21:18, 21; Matt 27:59, gold or linen.
120. Acts 10:15; Mark 7:19; Rom 14:20.
121. Matt 8:2; 10:8; 11:5.
122. Miainō, e.g., John 18:28.
Titus 2
Teach What Is Consistent with Healthy Doctrine (2:1—3:11)
But you are speaking what is appropriate to healthy teaching (2:1). But (de) is a strong adversative here. Titus is emphasized.123 He, unlike the opponents (1:9), should be speaking what is appropriate to healthy teaching,124 described in 2:1—3:8, not the unhealthy teaching described earlier (1:10–16). Chapter 2 begins the second major section of the letter. The first major section is more negative, dealing with setting straight what was remaining to be done (1:5–16). This next major section is more positive, dealing with teaching what is consistent with healthy doctrine (2:1—3:11). The first subsection deals with specific groups in the churches, the second subsection deals with the churches as a whole, and the third subsection deals with Titus specifically.
Godly Behavior among the Elders, Youth, and Slaves (2:1–15)
Paul recommends Titus speak to five groups: male and female elders, female and male youth, and slaves: (Encourage) elders (males) to be sober, honorable, wise, healthy in faith, in love, in perseverance; (encourage) elders (females), likewise, to be in demeanor holy, not slanderous, and not enslaved to much wine, teaching what is good, in order that they exhort the young (females) to be loving their husbands, loving their children, wise, pure, working at home, good, being subject to their own husbands, in order that God’s word not be blasphemed (2:2–5).
What is the relationship between the male (presbytēs [2:2]) and female (presbytis [2:3]) elders to the “elders” of chapter one (presbyteros [1:5])? All terms go back to the root presbys (an old person or elder). Presbyteros is the comparative of presbys,125 literally, “the older one” or “elder of two,” as in Luke 15:25. Presbytēs and presbytis are the masculine and feminine prose forms of presbys. Do the forms in Titus 2 refer to church leadership positions (male and female “elders”) or simply to age (“old men,” “old women”)? Many English translations render the latter.126 However, the former is also possible. Why? First, in ancient times deference was given to elders simply because of their age.127 Second, in the same way as presbyteros could refer to leadership positions or to age,128 presbytēs could refer to age or to leadership positions. Although the Bible does have several references where presbytēs refers simply to age,129 other references clearly refer to ambassadors or envoys, as the “elders” of the ruler from Babylon who visited Hezekiah (2 Chr 32:31;