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Titus chapter 2, I'll read the 
chapter and then our focus will be on verses 1 to 5. Beginning in Titus chapter 2 
at verse 1, But as for you, speak the things which are proper for 
sound doctrine, that the older men be sober, reverent, temperate, 
sound in faith and love and patience. The older women likewise, that 
they be reverent in behavior, not slanderers, not given to 
much wine, teachers of good things, that they admonish the young 
women to love their husbands, to love their children, to be 
discreet, chaste, homemakers, good, obedient to their own husbands, 
that the word of God may not be blasphemed. Likewise, exhort 
the young men to be sober-minded, in all things showing yourself 
to be a pattern of good works, in doctrine showing integrity, 
reverence, incorruptibility, sound speech that cannot be condemned, 
that one who is an opponent may be ashamed, having nothing evil 
to say of you. Exhort bondservants to be obedient 
to their own masters, to be well-pleasing in all things, not answering 
back, not pilfering, but showing all good fidelity, that they 
may adorn the doctrine of God our Savior in all things. For 
the grace of God that brings salvation has appeared to all 
men, teaching us that denying ungodliness and worldly lusts, 
we should live soberly, righteously, and godly in the present age. looking for the blessed hope 
and glorious appearing of our great God and Savior, Jesus Christ, 
who gave himself for us, that he might redeem us from every 
lawless deed and purify for himself his own special people, zealous 
for good works. Speak these things, exhort and 
rebuke with all authority. Let no one despise you. Amen. Well, let us pray. Father in 
heaven, we thank you for the written word. We thank you for 
the Holy Spirit. Pray that now he would come and 
help and guide us as we consider this section in Titus. We thank 
you that the church has given very practical exhortations and 
instructions to various people groups that make up the church 
on how we are to live our lives in light of the gospel of our 
salvation. We ask God that you would not 
only give us understanding, but give us grace to comply with 
these things and to seek by grace to be faithful before you and 
before men. As Paul said in the reading this 
morning, he strived always to have a good conscience, void 
of offense, toward God and toward men. And certainly that is a 
good position for us to maintain. Forgive us again for our sins 
and our transgressions. Bless this time together, we 
pray, through Jesus Christ our Lord. Amen. Well, remember that 
in chapter 1, verses 5 to 9, Paul rather said to Titus that 
he was to set in order the things that were lacking and to appoint 
elders in every city. And the elders were to be men 
of virtue, men who had these sorts of characteristics, but 
they were to be men of gift as well. And gift is given to us 
in verse 9. The elder must hold fast the 
faithful word as he has been taught, that he may be able by 
sound doctrine both to exhort and convict those who contradict." 
So he deals with the conviction of those who contradict in chapter 
1, verses 10 to 16. There are heretics, there are 
false teachers, those of the circumcision, along with Cretans, 
made for a rough situation facing the churches. And so Titus would 
have to take the role or the leadership role to silence those 
heretics. The elders that Titus would have 
appointed would also assist him in that so that they could silence 
those who were twisting the truth of God's holy word. Now here 
beginning in chapter 2 and continuing to chapter 3 verse 8, we have 
positive instructions for the church. So the elders are supposed 
to, by sound doctrine, both to exhort and convict those who 
contradict. So convict those who contradict, 
end of chapter 1, verses 10 to 16, and then exhort those who 
are faithful people in chapters 2 and 3. So tonight we want to 
look at verses 1 to 5. We'll look first at the exhortations 
to the older men in verses 1 and 2, secondly the instructions 
for older women in verse 3, and then finally the exhortations 
to the younger women in verses 4 and 5. But beginning in verse 
1, notice the conduct consistent with sound doctrine. But as for 
you, the contrast is between Titus and these heretics. The 
contrast is between Titus and those described in chapter 1, 
verses 10 to 16. Titus, they may conduct themselves 
in this way, they may engage in this sort of speculation, 
they may be consumed with Jewish fables, they may be consumed 
with all kinds of heresy, but as for you, Titus, This is what 
you're supposed to do. You're supposed to speak the 
things which are proper for sound doctrine. In other words, the 
gospel is not a works-oriented salvation. We saw that this morning. Believe on the Lord Jesus Christ. 
Paul did not tell that Philippian jailer to try harder, to do more, 
or to be a better law keeper. Rather, he said, look unto Jesus 
Christ and live. We are justified freely by grace. It is through the instrumentality 
of faith. God gives that faith, God gives 
repentance, so everything is from the Lord in terms of our 
salvation. Once we are justified freely 
by His grace, then we embark on a life of sanctification. 
And the conduct that we engage in is to reflect the good doctrine 
that God has communicated to people. That is consistent. Titus 
is tasked with speaking the truth of God's Holy Word to various 
people groups that make up the church, not so that they may 
be saved. These instructions don't come 
as an exhortation on how to get saved, but rather they live this 
way because they have been saved. This is consequential. This is 
fruit. This is the good effect that 
comes from God's having saved us by grace through faith in 
Christ Jesus. Now, with reference to the older 
men, he says in verse 1, but as for you, speak the things 
which are proper for sound doctrine. And then in verse 2, that the 
older men, Now, before we look at the particular virtues and 
the qualities and the characteristics that these older men are to pursue, 
we ought to compare 1 Timothy 5 and verse 1. You can turn there. 1 Timothy chapter 5. It functions 
in a similar manner to what we have here in Titus chapter 2, 
but in 1 Timothy 5.1 it says, Do not rebuke an older man, but 
exhort him as a father. The group addressed is referred 
to as presbyter. Now, the word presbyter means 
elder, but these are not the elders that are identified for 
church office in chapter 1, verses 5 to 9. Context dictates how 
we interpret particular words. There's a semantic range that 
a word has, but it's context ultimately that gives us understanding 
in terms of the word used. So when we look at the older 
men in Titus 2.2, they are presbyters, they are elders. But the way 
that Paul cautions Timothy is something we need to take heed 
to. Do not rebuke an older man, but exhort him as a father. In 
other words, this particular group is to be treated with respect, 
with dignity, and with honor. A young pastor isn't supposed 
to rebuke older men because God doesn't want it to be that way. 
God says, esteem them, show them that honor that is requisite 
to their particular age, their time, not only on earth, but 
their time in the Christian faith. We certainly need to exhort them. 
We certainly need to encourage them. We certainly need to teach 
them, but we're not supposed to rebuke them and ascertain 
or rather assume a posture of superiority over an older man. I think that's a necessary qualification. The Bible is filled with that. 
In the book of Leviticus, we are told, as young people, to 
rise up in the presence of a Horiet. We see that oldness, or age rather, 
in Scripture is treated with respect. They're not relegated 
to the margins. They're not sidelined because 
they're no longer as youthful. but rather the people of God 
are to esteem the elders among them. And in this instance, I'm 
not talking about church elders. I'm talking about older people. 
Older men and older women deserve our respect because they have 
been here longer and most likely have been Christians longer. 
Now, when we go back to Titus chapter 2, none of these things 
should be surprising. None of the virtues that are 
listed in verses 1 to 5 relative to older men, older women, and 
younger women should make any of us go, wow, I can't believe 
that God wants us to be like that. No, it is absolutely consistent 
with what we find in Scripture. The older man, in the first place, 
is to be sober. George Knight says, though it 
also means temperate in the use of alcohol, which it certainly 
includes here, here it probably has its other meaning of sober 
in the sense of clear-headed, as in 1 Timothy 3.2 and 3.11, 
the only other New Testament occurrences. He is to be sober. He is to have that level-headedness. He isn't to be excessive. He 
is not to be sort of on the one hand or on the other. He's to 
be a faithful, persevering brother. Secondly, the older men are to 
be reverent. Notice, that the older men be 
sober and reverent. Now, reverent is a bit of a difficult 
one because we are to express reverence for God. But the same 
sort of meaning attaches here. or he is to be honorable, he 
is to conduct himself in a manner that is worthy of respect. Now, 
he doesn't do this so that he gets respect, but rather he does 
what he's supposed to do, and then younger members within the 
context of the church see him as someone that we should give 
respect to. Philip Towner says, worthy of 
respect. That's how he translates this 
particular word. This term is also broad, but 
it generally denotes an observable bearing or demeanor that commands 
respect from other people and was to be especially characteristic 
of older men. Obvious as well, somebody that's 
been in the way longer should grow. They should mature. They 
should have progressed. They should have availed themselves 
of the use of the means, both corporate and private, such that 
they heed Peter's word in 2 Peter 3.18. They grow in the grace 
and in the knowledge of our Lord and Savior Jesus Christ. And 
then the younger members among us can look up to them and see 
them as worthy of respect. The third aspect is that he is 
to be temperate. Again, not only in alcohol, not 
only in food, but with reference to all of life. It refers to 
the prudent, thoughtful aspect of self-control. Self-control 
is huge in the Bible. The Bible doesn't say, I'm going 
to create civil government so they can look after you from 
the cradle to the grave. God doesn't say on the eighth 
day, he created civil government to take care of every jot and 
tittle of your life. No self-control, self-government 
is absolutely crucial, not only for the people of God, but for 
everybody that is a creature of God. Self-control, temperance, 
those sorts of things where we look after ourselves are good 
qualities that all of us should pursue. And then notice this 
third or fourth term. It is then modified by three 
others. He says, sound, that's the main 
point. He is to be sound, and then there 
are three qualifiers, three adjectives. Sound in faith, in love, in patience. Now, sound here means wholesome. 
It means healthy, and it's appropriate for the context. What typically 
happens with reference to older men as they get older? Their 
bodies aren't as sound. Their bodies aren't as wholesome. Their bodies aren't as healthy. 
But Paul emphasizes that though the body may decay, Nevertheless, 
these virtues, these fruits, these qualities, these characteristics 
must abound in the older men. They must be sound in faith. 
Now, this probably pertains to both usages of faith. There is 
an objective use wherein faith represents the Christian system 
of truth. Older men should be sound in 
their understanding of propositional revelation. Older men should 
be good theologians. Older men should be able to describe 
or to declare or to explain for the younger members in the church 
something concerning the doctrine of the Trinity. Again, it doesn't 
need to be Augustinian. It doesn't need to be Thomistic. 
It doesn't have to get into all the nuances. But there should 
be an ability on the part of the older man because he's sound 
in faith objectively with reference to the Christian truth. He is 
able to explain justification by faith alone. But there's a 
subjective element as well involved, and that means that he needs 
to be growing in his faith. He needs to be growing in his 
trustworthiness. He needs to be sound in that 
regard. He also needs to be sound in 
love. Older men ought to be loving men, love to God and love to 
man. This is something that ought 
to identify all of Christ's people. Didn't he say in the upper room, 
by this, all men will know that you are my disciples. If you 
can recite the second London confession of 1689, that's not 
what he said. By this, all men will know that 
you are my disciples if you have love for one another. Certainly 
we ought to be able to look in a congregation, find the older 
men and see examples there of love for God and for men. But 
he's also supposed to be sound in patience. Patience. That means, on the one hand, 
he doesn't flip out. It means that he doesn't lose 
it. But it also means that he is persevering. He is enduring. There's a steadfastness to him 
that is most desirable on the part of the younger members. 
And it's interesting because Paul does use this triad in many 
places in his writings. Faith, love, and hope. Now, hope and patience are very 
similar, very much connected. In fact, George Knight makes 
the observation. These three nouns repeat the 
common New Testament trio of faith, hope, and love, with patience 
appropriately taking the place of hope. And so this is what 
an older man is to look like in the context of a local church. 
This is what an older man is to look like in the context of 
his own home. This is what an older man is 
to look like in society. He is to be marked by these things. 
Again, it's not perfection. It's not sinlessness. It's not 
the case that he always maintains his deportment. He's always composed. But for the most part, the overarching 
trajectory of his life looks like that. And if you're an older 
man and your life does not look like that, then repent, forsake 
your sin, and seek by the grace of God to engage in those things 
that are proper for sound doctrine. Now let's move secondly to the 
instructions for older women in verse three. Now the age group 
here is probably in the 50s and 60s. When the Bible uses older, 
it's probably not 80s and 90s, it's probably around 50s or 60s. So older men, older women, I 
realize some of these are relative terms. If you're in your 50s, 
you may not identify yourself yet as an older man or an older 
woman, but I'm just telling you, Paul, under the inspiration of 
the Holy Spirit, does. So you need to embrace that. 
I'm just kidding. So this is kind of the age group 
that we're looking at in this particular situation. Now, notice 
with reference to the instructions for older women. In the first 
place, there are virtues indicated in verse 3a, and then there is 
conduct given in verse 3b. In the first place, in terms 
of virtue, she is to be reverent in behavior. The older women 
likewise, likewise connect it. In other words, there's overlap. 
These aren't brand new characteristics, brand new qualities. If you look 
at a person, whether man or woman, there are those virtues or those 
qualities or the characteristics that are consistent with a decent 
human being, with a godly human being. So there is close connection 
in terms of these lists of virtues, some differences to be sure. 
But likewise, she is to be functioning in the capacity that is indicated 
in this particular section. She is to be reverent in behavior. This is a description of her 
overall demeanor, like the older men in verse two. And the word 
is also connected to priestesses. In other words, she is to conduct 
herself in a holy manner. regulating her life according 
to godliness and faithfulness. Secondly, she is faithful in 
her speech. Notice in verse 3, the older 
women likewise that they be reverent in behavior. Again, overarching, 
this is how she is to live. She is reverent in her behavior, 
but with reference to her tongue, she's not a slanderer. Now, this 
is a good translation. The word literally is devils. The word is literally devils. 
They're not to be devils. Again, there is some semantic 
range here. It's not the case that every 
time this word is utilized, that it means devil. Slanderers is 
a good translation of this particular word. But it is literally not 
devils. The devil is an accuser and a 
slanderer when we survey both the Old and the New Testaments. 
Remember in Revelation chapter 12, with reference to the brethren, 
he is an accuser of the brethren. with reference to Zechariah chapter 
3, when Joshua the high priest is standing before Yahweh, the 
devil is right there ready to mount or launch his accusation. 
And so it is a word that has a rich meaning in terms of the 
way she is not to speak. She is not to be a slanderer. 
This is absolutely prohibited in the Church of the Lord Jesus 
Christ, and in our homes, and in our neighborhoods, and wherever 
we find ourselves. Slandering, gossiping, having 
this mindset of fixating on the foibles of others is absolutely 
inconsistent with an older woman who is pursuing godliness. Scripture 
is very clear on this point that God is concerned about the way 
that you and I use our tongues. And then thirdly, she is to be 
moderate with alcohol. not given to much wine. Remember, 
that makes it into the list of qualifications for elders, Titus 
chapter 1, as well 1 Timothy chapter 3. A woman that was given 
consideration to be on the widow's list, according to 1 Timothy 
5, was not to be a woman given to much alcohol. Again, the Bible 
does not prohibit or forbid a moderate use of alcohol. It forbids or 
prohibits drunkenness, and the woman, or the older woman, rather, 
is susceptible to that requirement as well. So those are the virtues, 
and again, very comprehensive in short compass or brief compass. 
The older women, likewise, that they be reverent, their behavior, 
not slanderers in terms of their tongue, not given to much wine." 
Again, we could extend from there, not just wine, but food. We could 
see and say that this speaks with reference to temperance 
in all things, back to that issue of self-control. Now, notice 
what her particular action or conduct is to be at the end of 
verse 3. teachers of good things. So the older women are supposed 
to be teachers of good things. The context is clear that she 
is to teach the younger women. As well, the pastoral epistles 
highlight the role of women teaching children. But the necessary qualification 
must be given relative to a woman teaching. In the first place, 
women are not to serve as elders in the church. 1 Timothy 3, Titus 
chapter 1 calls specifically for male, men, elders. Secondly, she is not to preach 
or teach in the gathered church. Turn to 1 Timothy chapter 2. 
Again, these are not, you know, Jim Butler hates women. Jim Butler 
actually loves women, especially his wife and his daughters and 
daughters-in-law. But this is, and all the women here, I mean, 
I love y'all. That's what we are supposed to do, right? But 
you get the drift. This isn't male chauvinism. I 
don't know what happened to the church on this point either. 
I think that there is a big problem with feminism, not in the world, 
but in the church. I feel like we need to get our 
boundaries straight when it comes to this particular doctrine. 
This really bugs people when you tell them that women are 
not permitted to teach in the church. For whatever reason, 
this makes people lose their minds outside of Reformed contexts. And it's very rampant, it's very 
prevalent, it is very much the case that you'll see church signs, 
you know, Billy and Linda or Pastor Billy and whoever as the 
pastors of the church. That is not the way it's supposed 
to be. So she's not to serve as an elder 
in the church. She's not to preach or teach in the gathered church. 
Notice in 1 Timothy 2, verse 11, let a woman learn in silence 
with all submission. And I do not permit a woman to 
teach or to have authority over a man, but to be in silence. For those of you who have read 
the literature or those of you who have met with the opposition, 
you'll know that they'll say things like, well, Ephesus had 
a big problem. There was a sort of a feministic 
streak. There were these pushy, obnoxious 
women that tried to make their way in the churches. Well, you 
see, Paul doesn't argue from culture. Paul doesn't say, well, 
you know, Ephesus is a bad place, and therefore, we shouldn't let 
women teach or exercise authority over men in churches. That's 
not how Paul argues. Paul argues from creation and 
Paul argues from fall. That's why I have often said 
to you, if you want to understand the rest of the Bible, you really 
need to know Genesis 1 to 3. Not only in terms of redemption, 
the promised seed coming to crush the head of the serpent himself, 
but also ethics. When we are redeemed and renewed 
by Christ, when we are washed in the blood of the Lamb, when 
the imputed righteousness of Christ is given to us and received 
by faith alone, where do we go for instruction on how we're 
supposed to conduct ourselves in the world? Well, we go to 
the apostles. You know where they went? They 
go to the creation account. They go to Genesis. They go to 
the original intent of God as creator for man, his creature. 
And when we imbibe that, we will see the absolute consistency 
of scripture at this point. Notice his argument. After verse 
12, I do not permit a woman to teach or to have authority over 
a man, but to be in silence for... That's a reason. He's giving 
argument. He is substantiating or corroborating his statement. 
Again, Paul is saying, it's not that I hate women, Paul's not 
saying, I hate women and I'm a chauvinistic pagan. I want 
to keep women down. That's not his argument. That's 
not his rationale. That is not the way he proceeds. 
Verse 13 is a reason or an argument, and it's based on creation. For 
Adam was formed first, then Eve. Now he argues from Paul, verse 
14, and Adam was not deceived, but the woman being deceived 
fell into transgression. That doesn't mean that every 
woman everywhere all the time is liable to deception. But it 
does mean that at least at some level, God has taken pains to 
make sure that we protect women and keep them from that place 
of teaching and exercising authority because of this particular reason. 
So Paul argues from Creation and fall and then if you notice 
at verse 15, it's an intriguing passage says nevertheless She 
will be saved in childbearing if they continue in faith love 
and holiness with self-control a lot of people see that as a 
reference to Eve having being the mother of all the living 
and the one ultimately from whom Jesus according to the flesh 
comes and There's a messianic interpretation that I think is 
very strong in chapter 2 at verse 15, but that's another sermon 
on another day. So those qualifications given. 
She and the church as well is not to disregard the regulative 
principle of worship. So when we see in Titus chapter 
2 at verse 3 that she is to be a teacher of good things, she 
is not to teach those good things in corporate worship. She is 
not to exercise authority over a man. Now, at the home, at the 
family supper table, if she has a good observation, the man that 
says, honey, you're not supposed to do that, is absolutely wrong 
at that point. He's a nabal. You all know what 
a nabal is. That means fool. So those are 
the instructions for the older women. And that provides the 
segue into the younger women. That's where we see the arena 
of teaching that the older women are to engage in. So the end 
of verse three, teachers of good things, and then verse four, 
that, here it's given specificity, that they admonish the young 
women. Brethren, that is crucial in 
the context of the local church. If you are a young woman, there 
are one of two ways you can proceed in your life. You can whine, 
you can grumble, you can cry, and you can snivel that none 
of the older women ever come to you to drop nuggets of wisdom 
on you. That's certainly a possibility 
and one that I've heard a lot in my years as a pastor. Or you can pull up your big girl 
pants, walk up to an older woman and say, I'd love to get together 
with you sometime and have coffee. I'd like to pick your brain and 
find out how to deal with, you know, whatever it may be. Brethren, 
it's not the case that everybody everywhere is obligated to beat 
down a path to your door to make sure that you are sufficiently 
taught that this happens is a good thing. But to expect older women 
to always initiate and to always pursue goes beyond the text. If you are a young woman that 
desires instruction by an older woman, pick up the phone, take 
your texter, your email, or whatever it may be, and contact them. You can do that. As far as I 
know, I can't imagine any of the older women in our church 
saying, there is no way I'll have coffee with you, I will 
never share a nugget of wisdom with you, don't ever call me 
again. If one of our older women did that, you could knock me 
over with a feather. I just don't foresee that. Not 
a prophet, nor a son of a prophet, but I cannot foresee an eventuality 
where an older woman in our church would shut down one of the younger 
women. But I do know, and again, present company of course accepted, 
that there are those people that always look to everybody else 
to serve them. That's not the gist of the text. You are not to just sit around 
and wait until all the old people come to make you a better you. Pick up the phone and call them 
and set up a gathering together so that you can have coffee and 
find out how to deal with your good-for-nothing husband. Just 
kidding. Hopefully he's good for something. Now notice, in 
terms of her domestic relationships, This is one of those instances 
in the preaching calendar where things just jive. Happens to 
be Mother's Day and we're in Titus chapter 2. What a good 
thing, eh? That's a nice sort of approach 
to this. Now notice in terms of her domestic 
relationships. So the older women teach the 
younger women, first and foremost, to love their husbands. to love 
their husbands. It's intriguing because in other 
passages dealing with male-female role distinction within the context 
of marriage, it's typically that wives submit themselves to their 
own husbands. Later on in this very passage, 
Paul is going to say that. But in the first place, in terms 
of Ephesians 1 Peter 3, we see that emphasis on women, submit 
yourselves to your own husbands as to the Lord. But here they 
are told to love. And it is intriguing. George 
Knight says, it is noteworthy that the list of characteristics 
for young women begins with love for husband and children. This 
section thereby fills out the instructions to wives in Ephesians, 
Colossians, and 1 Peter, where the emphasis falls on fulfilling 
the role of submission and where love on the part of wives is 
not mentioned. It may seem strange for older 
women to be called upon to teach younger women to love their husbands 
and children. But this is put into perspective when we realize 
that Christians are constantly being taught in the New Testament 
to love, whether it be God or fellow Christians and neighbors. 
And again, with reference to the domestic duties of a woman, 
love to husband goes a long way to facilitate the pursuit of 
those duties. In other words, if you love him, 
you value him, and you prize him, you will do those things 
requisite to serve him. And again, it's here that I have 
to offer endless qualifications. By service, I don't mean sin. 
By service, I don't mean lapdog. By service, I don't mean doormat. But by service, I mean what Scripture 
calls you to. Love your man in such a way as 
to do what God says in this very clear passage of Holy Scripture 
directed to younger women. Notice, secondly, she is to love 
her children. That's intriguing. Don't women 
just naturally have love for children? Not all of them do. Guess who wished mothers a happy 
Mother's Day today? Planned Parenthood Federation. 
There is an organization which indicates that not all mothers 
love their children. The fact that Planned Parenthood 
would actually voice the words Happy Mother's Day is horrific. They are ghouls that murder babies. This is not an expression of 
loving babies or loving children. But the woman is to love her 
children. Notice what Gill says here. Ladies, 
pay attention. This is important. Love isn't 
just feeling. Love isn't just experience. Love 
isn't just warm fuzzies. Gil says, not with a fond, foolish, 
and ungoverned affection, but so as to seek their real good, 
and not only their temporal, but spiritual and eternal welfare, 
to bring them up in the nurture and admonition of the Lord, and 
to use and keep proper discipline and government over them. For 
otherwise, amidst all the fondness of natural affection, a parent 
may be said to hate a child. Proverbs 13, 24, which says, 
he who spares his rod hates his son, but he who loves him disciplines 
him promptly. Face it, brothers and sisters, 
for the most part, Men are typically outside the home working many, 
many hours per week, and the children are with their mother. 
Now again, you can just have all that warm, fuzzy, unprincipled 
love, or you could seek their eternal well-being by training 
them up in the way that they should go. In other words, a 
lover of children doesn't simply mean you feed them. It doesn't 
mean you simply keep them alive, but you seek by the grace of 
God to urge them on to Christ-likeness, belief in Jesus and then life 
in Him. So a mother must be, or a woman 
must be a lover of her husband, and she must be a lover of her 
children. Now note the particular virtues 
in verse 5a. He says, to be discreet. The 
older men are to be reverent, according to verse two. It's 
the same word. The young men, in verse six, 
are to be sober-minded. It's the same word. The reality 
is discretion, temperance, sober-mindedness. Again, self-government, self-control, 
the ability to reign in one's passions, and the ability to 
function in a manner that God has called us to. BDAG, it's 
a dictionary for Greek. It says, pertaining to being 
in control of oneself, prudent, thoughtful, self-control. So 
again, older men are told to be this, younger men are told 
to be this, obviously younger women are told to be this, and 
this is absolutely binding. Secondly, she is to be chaste. That's what Paul says. The idea 
is purity in the moral sense. Go back for a moment to 1 Timothy 
chapter 2. Purity in a moral sense, chastity 
in terms of fidelity to one's husband. Notice in 1 Timothy 
chapter two, prior to his prohibition against women teaching or exercising 
authority over men. Verse eight of chapter two, he 
says, I desire therefore that the men pray everywhere, lifting 
up holy hands without wrath and doubting. In like manner also 
that the women adorn themselves in modest apparel, with propriety 
and moderation, not with braided hair or gold or pearls or costly 
clothing. but which is proper for women professing godliness 
with good words." Now, Paul's prohibition is not that a woman 
should look horrible. A woman should look like a man. 
A woman should look like a prairie muffin. A woman needs to look 
as dowdy as she can possibly look. That's not the point. The 
point is that in the public worship of God, young men, old men, whatever 
men, in the context of worship, shouldn't be drawn to gazing 
at a woman in the church because she is immodest. We are here 
to have holy dealings with God Most High, not to engage in that 
sort of conduct. And so she is to be chaste, she 
is to be discreet, she is to be the kind of woman that Proverbs 
31 11 speaks of. The heart of her husband safely 
trusts her. not only with the household money, 
but also with sexual fidelity. He trusts her, he does not suspect 
her, he does not think, based on the way that she conducts 
herself or the way that she dresses, that she is out trying to captivate 
the eyes of men or the attention of other men. And then notice 
thirdly, with reference to the virtues involved with this particular 
young woman, she is to be a homemaker. She is to be a homemaker. That's 
a good definition or good, rather, translation. The word simply 
means pertaining to carrying out household duties. Busy at 
home, carrying out household duties. I mean, I don't know 
how much clearer to make it. Well, I don't like household 
duties. Sorry, you got married and you have kids. Guess what? 
You've got to embrace household duties. That may not mean you 
sing every time you go to the ironing board or whatever it 
is that you do, but you do what you're supposed to do because 
you love your husband and you love your children and you most 
of all love God most high. This is crucial in the context 
of Christianity. In terms of an illustration, 
again, 1 Timothy, this time chapter five. You see, conduct that is 
disapproved and conduct that is approved in terms of being 
homemakers. 1 Timothy chapter 5, verse 13. Bad example. Well, let's pick 
up at verse 11. But refuse the younger widows. 
This is for consideration of being on the widow's list. And 
the widow's list was essentially this. A widow on the list got 
money from the church so she could eat. A widow on the list 
got money from the church so she could eat. Now, the first 
line of defense to provide for widows is her family. That's 
the first order of business. In other words, if a woman is 
a widow, her children and her grandchildren have the first 
level of responsibility toward her. If she has no children or 
grandchildren or if they're all deadbeats and she needs to eat, 
the church puts her on the list and they make sure that she gets 
money so that she can eat, so that she can clothe herself, 
so that she can maintain a home and not die. I mean, that's just 
one of the functions of church as church. But then notice there 
are unqualified widows and that's who Paul deals with here in verses 
11 to 15. He says in verse 11, refuse the 
younger widows for when they have begun to grow wanton against 
Christ, they desire to marry, having condemnation because they 
have cast off their first faith. And besides, here's why they 
are to be homemakers. Here's why they are to be busy 
at home. And besides, they learn to be 
idle, wandering about from house to house, and not only idle, 
but also gossips and busybodies saying things which they ought 
not. You see, if she was doing her things at home, if she was 
engaged in homemaking, busy at home, she wouldn't have the time 
or the ability to gad about and gossip with the other ladies 
in the neighborhood. And then positively, and look 
at Paul's instruction for younger widows. You know what you ought 
to do if you're a younger widow? Find another man. Just get remarried. That's a blessed thing that will 
keep you from gadding about, wandering through the neighborhood 
and gossiping. Look at verse 14. Therefore, 
I desire that the younger widows marry, bear children, manage 
the house, give no opportunity to the adversary to speak reproachfully, 
for some have already turned aside after Satan. If any believing 
man or woman has widows, let them relieve them and do not 
let the church be burdened that it may relieve those who are 
really widows. So going back to Titus chapter 
two, this idea of being busy with your household duties. Proverbs 
31 highlights the various benefits associated with that. When you 
read about that Proverbs 31 woman, busy at home doesn't mean she 
can't make money. Busy at home doesn't mean she 
can't engage in trade. It doesn't mean that she can't 
engage in commerce and bring in a few extra shekels for the 
family unit. That woman in Proverbs 31 is 
certainly about that. But in terms of this, it is a 
practical demonstration of her love to her husband and to her 
children. The fact that she cares for them, 
the fact that she feeds them, the fact that she tends to them. 
And then this is in fact, the legitimate sphere of her responsibility. Remember that woman in Proverbs 
chapter seven, who is seeking the attention and the affection 
of a younger man. Her husband is away on business, 
and so she entices this younger man. Well, one of the descriptors 
about this woman ought to give us all a bit of caution in terms 
of this text, in terms of obeying it and complying with it. Proverbs 
7, 11, she was loud and rebellious. Her feet would not stay at home. What's Solomon's implication? 
Her feet should have stayed at home. Her feet should have been 
busy at home because as an expression of love for her husband and love 
for her children, she would have been doing those things instead 
of out trying to find the affection of a young fool that was all 
too willing to go into her bed. It is absolutely wicked. Poole 
says, they are to be workers at home, not spending their time 
and gadding about, that's where I got the word, but in looking 
to the affairs of their own families. The next virtue after homemakers 
is good. Now that's a big, big term, isn't 
it? Probably has the idea of kind. She's kind. She doesn't just 
do it like it's factory work. She doesn't just, you know, throw 
your bowl of gruel in front of you and say, eat it and don't 
choke on it. No, she's kind. She's good. She actually cares and is marked 
by compassion. There's a department about her 
that is attractive, not just the physicality, but the spirituality. There's a kindness about this 
young woman that is most attractive. And then notice, lastly, she 
is to be submissive to her husband. The end of verse 5, or in the 
middle of verse 5, obedient to their own husbands. The particular 
word that is used is used in other contexts where wives are 
called to be submissive to their own husbands. Not to every man. Christianity is not Islam. It 
is not the case that every woman is to be subject to every man. Wives, be submissive to your 
own husbands. Not to every husband, but to 
your own husband. Some have seen this, rightly, 
as protection for women. They are not marginalized or 
second sort of tier citizens in society where they are doormats 
to every man by virtue of the fact that they're men and they're 
women. No, they're submissive to their own husbands. That's 
the emphasis in Scripture. And the word simply means subject 
oneself to be subjected or subordinated, obey. Now these words, again, 
they just make people flip out. These words make people get very 
uncomfortable. Are you saying that it's a woman's 
job to submit to her husband? Absolutely, positively, that's 
what I'm saying. If anybody ever hears this as 
it goes out over the internet, yes, that's what I'm saying. 
Because God says it through his inspired apostle in several places 
in the New Testament. Why in several places in the 
New Testament? Probably because it was as difficult 
then as it is difficult now. At the time of the writing of 
the New Testament, the Roman woman was the liberated woman. The Roman woman was the sort 
of lady that says, I am woman, hear me roar. there were these 
kinds of things. And so Paul, speaking the truth 
from Genesis 1 to 3, puts it in this context to tell Christian 
women that God has always purposed that there are distinctives in 
terms of function within a marriage. There is redemptive solidarity, 
and by that I mean husbands, wives saved by the same blood 
of the Lamb. Husbands, wives are joint heirs 
of the benefits of Christ, according to Peter, in 1 Peter chapter 
3. We are joint. There's no sort of men are better 
in terms of spirituality, or there's no sort of leg up because 
you're a man. No, women, men, there is no sort 
of demarcation. We're all redeemed by the same 
blood of Jesus. But that redemptive solidarity 
doesn't do away with functional distinction. That people don't 
get this is just another indicator that reading comprehension and 
logic ought to be things that young people pursue. Because 
the bottom line is you can have redemptive solidarity and functional 
distinction. Husbands are supposed to love 
their wives as Christ loved the church and gave himself for her. 
The husband is to lead his wife. The husband, according to Paul 
in Ephesians chapter five, is the head of his wife. But Paul, 
I thought you had said we have redemptive solidarity. We do. 
But that doesn't invalidate God's purpose at creation. for husbands 
to lead in the family and men to lead in the church, for wives 
to be subject to their own husbands as unto the Lord, and for wives 
in the context of the local church to not try and be preachers or 
teachers or Bible, you know, exercising authority over men. 
Functional distinctions maintain, they are consistent. It is still 
the case that birds fly and that fish swim. It is still the case 
that God made Adam to lead and women to submit, and that obtains 
in this new covenant era, that obtains in the salvation wrought 
out by our Lord Jesus Christ. So redemptive solidarity, Galatians 
3.28, 1 Peter 3.7, that is a reality. We're not more redeemed than 
our wives, brethren. We're not better off than our 
wives. That is simply not the case. We're redeemed with the 
same precious blood of the same glorious Savior, but in terms 
of function and distinction within the context of church and home, 
There are differences and we need to respect that and abide 
by that and obey God relative to that. We don't have the prerogative 
to say, well, you know, it works better when she leads. It works 
better when I submit. It works better when everything 
is done her way. Brethren, that is not your option. 
That is not your prerogative. Your job is to lead and her job 
is to submit. And all those words that are 
hot potatoes in our day need to be taken into consideration. 
Again, in case you forgot, BDAG defines it as subject oneself, 
be subjected or subordinated and obey. Now, husbands, if you 
have been gifted a wife that is like this, love her, care 
for her, and cherish her. Do not be a tyrant, do not be 
a despot, do not be the Lord, the governor, the Turshatha, 
but rather love your woman as God calls you to, and you see 
the complementary nature of the husband-wife relationship. When 
a husband loves his wife the way that he's supposed to, then 
she wants to submit. When the woman submits to her 
husband the way that she's supposed to, then he wants to love her. 
It really throws the train off the track when one or both of 
us don't do what we're supposed to do. And typically, if you 
look at any problem in any marriage ever, that's what happens. One 
or both of us don't want to do what we're supposed to do. Husbands, 
love your wives just as Christ loved the church and gave himself 
for her. Wives, submit to your own husbands 
as to the Lord. So, brethren, as men love them, 
so they want to submit. Women submit so that men will 
love. And that's not formulaic. Okay, 
as long as you love me, or as long as you... That's not supposed 
to be that. You're supposed to do what you're supposed to do 
in terms of obedience to God, and that helps to oil the wheels 
of the machine there. And then notice the connection 
in terms of 5B. The gravity of her calling. Notice Paul's reason 
for, specifically, the exhortations to the young women. But it's 
not just the young women. It's for older women. It's for 
older men. It's for the young men. It's 
for the pastor Titus himself and for bondservants. In other 
words, 5b is crucial in understanding why it is we do what we do. Notice 
what he says, that, this is what's called a purpose clause, that 
the Word of God may not be blasphemed. Notice what he doesn't say. Old 
men, conduct yourself this way. Old women, conduct yourself this 
way. Young women, conduct yourself this way for a happy, healthy, 
well-adjusted life. That's not the rationale. That's 
not his point. That's not his reason. Now certainly 
when we function the way that God calls us to in his moral 
universe, it typically works better. The way of the transgressor 
according to Solomon is hard. What's the implication of that 
or the flip side of that? The way of the faithful, it still 
may have some hard in it, but it's not as hard. In other words, 
when you live the way God calls you to live and the way that 
He has redeemed you and enabled you to live, then life goes pretty 
well. But that's not the argument, 
that's not the rationale. There is something bigger, there 
is something grander, and there is something more serious when 
the people of God do not obey God. then it brings into blasphemy 
or slander the very word of the living and true God. The people 
of God, according to verse 10, are to adorn the doctrine of 
God our Savior in all things. The failure for young women to 
obey the word results in blasphemy occurring against the word. In 
other words, your neighbors know that you're Christians and you 
live like heathen. Do you think you are communicating 
to your neighbors an accurate message of biblical truth? Absolutely 
not. If you happen to be a vicious, 
vile, violent man to your wife, then how does that jive with 
love her as Christ loved the church and gave himself for her? Christ's love was self-sacrificial. Christ's love was self-effacing. 
Christ's love and leadership was servant-like. Now, when you 
communicate these false messages, you bring the Word of God into 
a place of being slandered or blasphemed by the enemies of 
God. Knight explains, Paul thus encourages 
godly conduct by saying that it keeps God's message from being 
evil spoken of. Therefore, for a wife to fail 
to be submissive to her husband or to be unloving or impure, 
etc., would allow non-Christians to say that Christianity makes 
people worse rather than better, and therefore that its message 
is not only useless but bad. See, there's a lot riding on 
these personal ethics directed at various people groups in the 
context of the local church. And again, it's not your happiness, 
your fulfillment, your self-realization, but it's so that the Word of 
God may not be blasphemed. When we function as Christian 
husbands and wives, we are setting forth in type Christ and His 
Church. In fact, that's Paul's point 
in Ephesians 5. The fact that he calls men to 
love their wives, the fact that he calls women to submit to their 
husbands, those are great points. Those are wonderful emphases. 
But the bottom line for Paul is that that relationship typifies 
Christ and his church. That's what's really important. That's what we need to get right. 
That's what we need to effectively communicate to the neighbors 
next door, to the world out there. So there is a lot riding on our 
obedience with reference to God's instructions. But just by way 
of reminder, before we conclude, we are not saved because of this 
conduct. Notice that verses 11 to 14 is 
the theological basis upon which Christian ethics proceeds. In 
other words, theology and ethics are absolutely connected. It 
is what Christ has done vis-a-vis verses 11 to 14, in terms of 
redeeming us in His own precious blood, saving us, washing us, 
bringing us into that place of redemptive blessing. That's the 
foundation. Based on that, now the fruits, 
the consequences, the effects, The various pieces of conduct 
that are given here, that's just the outworking of what Jesus 
has done in the salvation of your soul. So you do not want 
to bring the Word of God into disrepute among the pagans and 
the enemies of God. In conclusion, I'd suggest first, 
with reference to older men, we need such men in our churches. 
The presence of faithful older men in the church is immeasurable. They provide a stabilizing influence. They provide living examples 
of what the younger members among us ought to pursue. I've often 
thought the young people in our church should see people within 
the church as their heroes, not somebody who can put a puck into 
a net, or a baseball over the fence, or a football into the 
arms of a wide receiver. Those ought not to be your heroes, 
kids. It ought to be the godly men 
and women that make up local churches. People that engage 
in the things that God calls them to for not just five minutes, 
but for year after year after year after year. It is a blessing. to have the older people among 
us. And we really ought to pray that this whole thing ends sooner 
rather than later so that our old people are back with us to 
worship alongside of us and to serve as that stabilizing influence, 
as that example, and as that group of men, group of women 
that are supportive of the ministry of the church. That is a great 
boon to younger ministers when they have older men in their 
congregation that are faithful and can be counted on. Now, secondly, 
we have need for such women as are described specifically in 
verses 3 to 5. We need older women that are 
able, not only by virtue of the fact that they bear or manifest 
these characteristics, but by virtue of the fact that they're 
able to communicate these things with other women. that they're 
able to take them out for coffee, that they're able to say, yeah, 
sure, I'd meet with you, and give them some pointers, and 
give them some hints, and give them some tips on how to deal 
with the situations that they confront. In terms of younger 
women functioning in this capacity, we need them for the benefit 
of their husbands. You say, well, that doesn't sound 
right. It's absolutely right. See, the church, in some degree, 
has bought the lie of the world that marriage is about getting. Marriage is first and foremost 
about giving. I am finding another human that 
I'm going to give everything to. I am finding another human 
that I'm going to pour my life into. It's those people that 
enter into marriage looking solely at what they're going to get 
or receive that typically have troubled marriages. love her 
just as Christ loved the church and gave himself for her. Young 
men, young women that happen to be single, do not pursue a 
selfish person that looks at marriage simply and solely as 
a way to get more stuff. That is not how it is to be seen. So husbands benefit when their 
wives function the way that they are supposed to. Now, ladies, 
if it was Father's Day, I would preach the exact opposite to 
the men. This is for the benefit of your wives. So I'm not being 
chauvinistic. You can go back in the history, 
in the annals of our church, Listen to Father's Day messages. 
Listen to Mother's Day messages. You'll see that I'm pretty even-handed. 
I don't typically take sides. I probably do at some point. 
I'm not infallible. But the bottom line is, if it 
were Father's Day and I was preaching on husbands, I would say, you 
be that man for the benefit of the beloved woman that God gave 
you. You should value and prize your spouse in such a way that 
you want to please them. Why is that such a mind-blowing 
concept today? I'll tell you why. Because we're 
selfish, we're arrogant, we think the world revolves around us. Marriage in the first place is 
about giving. As well, this is going to benefit 
your children. It is going to help them. It 
is going to encourage them. Take it from someone who came 
from what's called now a broken family. The fact that you have 
two parents in a home, the fact that they express love to children, 
the fact that they provide a context of stability and security, that 
is invaluable. It is wonderful and excellent 
and stuff that ought to be pursued for the health and benefit of 
the children. As well, the benefit of the church. Why? How do young women, older 
women, older men functioning the way they're supposed to in 
these contexts, how does that benefit the church? Because we're 
supposed to be like this. A church is only as strong as 
the people that make it up. In the midst of this situation 
going on, I've heard many people say, what we need is revival. 
I agree. I think we always need revival. 
But on the other side of revival, we're still going to need faithful 
pastors teaching people how to think like Christians. I am not 
convinced that's happening in Mass. I am not convinced that 
that is the trajectory of the church in our day. If God sends 
revival, if God awakens the multitudes and they still get the dreck 
that passes for preaching today, we're not going to be a whole 
lot better off. Christians need to think God's 
thoughts after Him. Christians today are faulty on 
1 Timothy 2. A passage as clear as Paul saying, 
I do not permit a woman to teach or exercise authority over a 
man, has been eradicated from many Bibles in this new Christian 
order. That cannot be. If God sends 
revival, if He sends awakening, we still need to instruct people 
in the way they ought to think according to God's Holy Word. The church needs to grow in the 
grace and in the knowledge of our Lord and Savior, Jesus Christ. 
And obviously, with reference to the necessity for such women, 
the commendation of the Word of God. If your conduct brings 
into disrepute the teaching of Holy Scripture, then you need 
to repent. You need to forsake that sin, 
and you need to comply with the mind of God as revealed in Titus 
chapter 2, Ephesians chapter 5, 1 Corinthians chapter 11, 
1 Peter chapter 3, Colossians chapter 3. See, there's no end 
to these texts that tell us how we're supposed to conduct ourselves 
in this world. A third observation, I speak 
specifically to the young mothers among us, the young women among 
us. And I have mentioned these things 
in the past when I preached on Mother's Day. And I think they're 
helpful because I'm an arrogant, horrible man that wants to impose 
my chauvinistic sort of thing on. That's not it. I've just 
observed at least one woman for 20, I don't know, 30 some years. My mind is blank here, 35 years. 
And we've been together for 38 years, so I've observed her. 
And I've observed her being a mother, and I see other young women in 
our church being mothers. I'd suggest first, you must realize 
that your task is difficult. I realize that. It's not a job 
I would sign up for if given the opportunity. Would you want 
to be a mother? No, thanks. That's not for me. That is a 
tough calling. And it's really sad to me, in 
our society, that there's almost this sort of a derogatory derogatoriness 
affixed to, oh, she's only a housewife. She's only a mother. She's only 
one of those people. It is so wicked and so despicable 
and has its taproots in the pit of hell. Brethren, I honestly 
can't think of a more noble calling in this world than to raise children 
full-time. That is absolutely crucial. When Napoleon was asked, what 
does France need? He said, give us better mothers. That is crucial with reference 
to social stability. You must realize your task is 
difficult, oftentimes thankless, and often unappreciated by many. Brothers, if your wife is the 
kind of woman that is described in this passage, be the kind 
of husband that Solomon describes in Proverbs 31. That man praises 
his wife. He says, many daughters have 
done well, but you excel them all. Oh, but you see, pastor, 
I don't want her to get proud. You are a nabal. Praise her. Tell her she's a good human. Praise her for her kindness and 
her chastity and all the things that she expresses according 
to the Word of God. Secondly, you must persevere 
in your calling and realize that the calling you have under God 
is full-time, multifaceted, that is of the utmost importance. 
There is nothing in your day that isn't absolutely crucial 
and important. And it's absolutely crucial and 
important that you heed that. And then, I don't want to pick 
on you ladies. I don't want to be your enemy. 
Again, I'd say this to the men, you must guard against laziness. 
Proverbs 31.27 tells us, she watches over the ways of her 
household and does not eat the bread of idleness. I mean, as 
I read the text and as I understand what it means to love a husband, 
and I only know it from being the husband that's being loved, 
that's a tough task all in itself. And then loving the children 
and caring for them and doing all the things associated with 
that, laziness is a great big enemy to the progress in any 
Christian home. And I want to exhort you ladies, 
your children need your instruction. They need the didactic teaching. 
You need to know the Trinity. You need to know justification 
by faith. You need to know law. You need to know gospel. Yeah, 
you're not called to preach and teach and exercise authority 
over men. You will never preach in a Christian pulpit, at least 
in this Christian pulpit, but you still need to know sound 
doctrine so that you can teach those children so that they don't 
end up prey to the sorts of people that are described in Titus chapter 
one, verses 10 to 16. Your children also need your 
example. They need to see modeled for 
them Christianity. They need to see these virtues, 
these qualities, these characteristics. When you stumble, when you fall, 
when you sin, and you will, Let them see you ask for forgiveness. Let them see you fetching mercy, 
both from God and from them. If you sin against your kid, 
confess that sin to your kid and repent. Brethren, that teaches 
the kids something about redemption. It teaches them something about 
forgiveness. It teaches them something about 
mercy and shows and demonstrates to them that You are as dependent 
upon the blood of Jesus Christ, the Son of God, as you are exhorting 
them to be. Your children need your discipline, 
the discipline that God enjoins in the book of Proverbs. It cannot 
be, well, when your dad gets home, he's going to take care 
of this. Now, there might be a few of those along the way, 
but it ought to be the case that a woman, a wife, is the co-captain, 
and when the captain is away, she is taking care of business 
in a way that the kids know she ain't a pushover. It's been intriguing 
as our children have grown up my sons say they much preferred 
my spankings over their mothers And I think they both said because 
it seemed like she had something to prove That's great good good on her 
I'm glad that she was faithful in that regard and ultimately 
your children need your love and She is a lover of her husband. She is a lover of her children. 
Love goes all over the place. Love is the best sort of way 
to facilitate this kind of Christianity being in the home. And the blessing 
upon such women from the book of Proverbs, chapter 31, from 
her husband. I've already cited this. Her 
husband also, and he praises her. Many daughters have done 
well, but you excel them all. Proverbs 31, 28b and 29. from 
her children. Listen to what her children will 
do. Proverbs 31, 28a. Her children rise up and call 
her blessed. That is a most excellent thing, 
ladies. It may not happen when they're 
five, but it'll happen when they're 25. It'll happen when they're 
35. It'll happen when they're raising their own children and 
they say things like, I don't know how you guys ever did this. 
That is a blessed thing that you have in your future. And 
from her community, Proverbs 31, 31, and let her own works 
praise her in the gates. And certainly the approbation, 
the approval of God Most High falls upon women who engage in 
this kind of conduct. So, Happy Mother's Day. Seek 
by the grace of God to be a faithful mother, to be a faithful wife, 
to be diligent and to glorify Him so that the Word of God may 
not be blasphemed. Well, let us pray. Our Father, 
we thank You for Your Word. We thank You for its clarity 
on these issues. And thank you that you grant 
grace and the presence and the power of the Holy Spirit to facilitate 
compliance with these things. God, we know we're not saved 
because we do this. We're saved by grace so that 
we can do this. And we give praise to you. Help 
us to keep these theological concepts clear in our minds and 
hearts and help us to proceed along the path of grace and mercy 
and love and kindness to give glory to you. And the way that 
we conduct ourselves in our households. I thank you for the brothers 
and sisters of this local church. I thank you for the love that 
is expressed in the households in this church. We thank you 
for all of the children that you have given to us. We thank 
you for the others that are on the way. And God, help us all, 
as men, as women, to see the great necessity laid upon us 
to bring them up in the training and admonition of the Lord. Go 
with us now. Help us to glorify you in this 
coming week. And we pray through Jesus Christ, 
our Lord. Amen. We'll close with a brief...