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Titus

About this book
Chapter 2

1 But as for you, communicate the behavior that goes with sound teaching. 2 Older men are to be temperate, dignified, self-controlled, sound in faith, in love, and in endurance. 3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 4 In this way they will train the younger women to love their husbands, to love their children, 5 to be self-controlled, pure, fulfilling their duties at home, kind, being subject to their own husbands, so that the message of God may not be discredited. 6 Encourage younger men likewise to be self-controlled, 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss because he has nothing evil to say about us. 9 Slaves are to be subject to their own masters in everything, to do what is wanted and not talk back, 10 not pilfering, but showing all good faith, in order to bring credit to the teaching of God our Savior in everything. 11 For the grace of God has appeared, bringing salvation to all people.⁠ 12 It trains us to reject godless ways and worldly desires⁠ and to live self-controlled, upright, and godly lives⁠ in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ. 14 He gave himself for us to set us free from every kind of lawlessness⁠ and to purify for himself a people who are truly his,⁠ who are eager to do good. 15 So communicate these things with the sort of exhortation or rebuke that carries full authority. Don’t let anyone look down on you.

Texts in conversation

Compare Aristotle, Nicomachean Ethics 3.57 and Titus 2:12

Classical · New Testament

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Summary

Aristotle’s Ethics describes discipline and self-control as the most important Greek virtues. Titus echoes this Hellenistic language when teaching believers about moderation and reverence.

Passages

Aristotle, Nicomachean Ethics 3.57

Classical
After courage let us speak of temperance; for these seem to be the virtues of the irrational parts. We have said that temperance is a mean with regard to pleasures (for it is less, and not in the same way, concerned with pains); self-indulgence also is manifested in the same sphere. Now, therefore, let us determine with what sort of pleasures they are concerned. We may assume the distinction between bodily pleasures and those of the soul, such as love of honour and love of learning; for the lover of each of these delights in that of which he is a lover, the body being in no way affected, but rather the mind; but men who are concerned with such pleasures are called neither temperate nor self-indulgent. Nor, again, are those who are concerned with the other pleasures that are not bodily; for those who are fond of hearing and telling stories and who spend their days on anything that turns up are called gossips, but not self-indulgent, nor are those who are pained at the loss of money or of friends. Temperance must be concerned with bodily pleasures, but not all even of these; for those who delight in objects of vision, such as colours and shapes and painting, are called neither temperate nor self-indulgent; yet it would seem possible to delight even in these either as one should or to excess or to a deficient degree. And so too is it with objects of hearing; no one calls those who delight extravagantly in music or acting self-indulgent, nor those who do so as they ought temperate.
350–325 BCE (scholarly estimate) Read in Aristotle, Nicomachean Ethics

Titus 2:12

New Testament
11 For the grace of God has appeared, bringing salvation to all people. 12 It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ.
90–100 CE (scholarly estimate) Read in Titus

References

... While each group has some distinctive obligations, the virtues commended reflect the best of Hellenistic moral values. As with the qualities expected of elders (1:5–9), restraint and self-control are a common thread (Titus 2:2, 5, 6). Aristotle’s classic definition of temperance (sōphrosynē) aptly captures the overall tone: “the temperate person [ho sōphrōn] desires the right thing in the right way at the right time.” Establishing the framework of each set of duties are the three virtues singled out in 2:12—being self-controlled (sōphrōn), upright (dikaios), and godly (eusebēs). These are root values that are expressed in different ways. ... While the pursuit of “good works” may seem like a superficial way of visualizing the life of faith, in Titus to do good is a central ingredient, if not the overall goal, of discipleship. ...
Carl R. Holladay, A Critical Introduction to the New Testament Interpreting the Message and Meaning of Jesus Christ (Nashville: Abingdon, 2005), 604.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Aristotle, Nicomachean Ethics 3.57 and Titus 2:12

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