My writing of this article is, at least in part, to help encourage mature and godly women within Christendom to effectively work so that this passage is no longer blasphemed and so that the Kingdom of Christ grows in ways that please the Father. But I am also writing because I want everyone in Christ’s Church to see how vital these seven commands are to Him. He did not threaten mild divine annoyance, quenching of the Spirit, or even heresy if these commands were not obeyed and joyfully taught.

A TIME FOR A BIT OF BREVITY AND FRANKNESS
As I near my fortieth birthday and watch the collapse of the American empire, I am resolved to speak plainly about what the Bible says. No tricks. No gimmicks. No apologies. Just plain and honest truth from the Word of God frankly delivered.
I am resolved towards this because it is in such short supply these days. If honesty and truth were our nitrogen and oxygen, this entire country would be left suffocating. This is because the Church abandoned her post a long time ago. Pastors traded in their pulpits and posts for skinny jeans, pop psychology, and man buns. Being relevant has become more important than righteousness. The approval of carnal men has become more captivating than the approval of God. And, instead of heralding the unvarnished Word in a world bereft of truth, many have adopted a slimy sort of worm-tonguedness known as “winsomeness” that prefers to keep feelings intact while souls barrel on towards hell.
That kind of charade has run its course and has been found lacking. What the Church and society at large need are not more marble-mouthed, weak-kneed, spineless, jellyfish pastors who are more afraid of offending the congregation than they are of offending God. We need men with chests. Men who will wrestle with the text, pour over it with fear and trembling, and humbly declare it as the Father’s God-breathed revelation for a world lost in heresy and sin.
We need this today because God is good, and the Word He authored is also good. We may not always like what it says; in the same way, a child does not always like the taste of medicine, but what goes down bitter will produce something sweet.
That is certainly true of today’s passage, which not only communicates substantial hard-to-swallow-truth but also chafes and irritates the soul of the modern man worse than a week-long diaper rash without a tube of Bordeaux’s butt paste. What we will see, however, is that these texts are not only true but good for us, so that anyone who ignores what they are teaching does so at their great peril.
With that, let us dive into our text.
THE TEXT
The older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things— 4 that they admonish the young women to love their husbands, to love their children, 5 to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed. – Titus 2:3-5 NKJV
A WORD ABOUT “BLASPHEMY”
According to Paul, the Word of God can be blasphemed, which is a word on the level of damnable cursing. In the Old Testament, when a fella or Felicia blasphemed God, they were immediately put to death by the community since blasphemy was not only considered a social poison but also an affront to the awesome holiness of God (See Leviticus 24:16).
When you blaspheme, you are violently cursing the name of God. You are shaking a middle finger at the heavens. You are looking out to your sovereign Lord with demonic disdain and malevolent boldness, saying: “may you be damned.” And in your hubris, you deserve to die. You deserve to die because, in your madness, you believed it possible to ascend the heights with Satan, asserting your stupid and unlearned opinion over and above the Most High. And if the most glorious and beautiful angel ever created will be decisively cast into the lake of fire for his act of pride, how much more will a worm like you? Like the smallest ant cursing the most prominent man, you deserve to be pressed into the ground, stoned by the mobs, buried beneath a crushing weight of earth because you believed you could bring an infinite, Holy, matchlessly pure, and maximal in all splendor and glory, God, (yeah that God) down to your pitiful and senseless level, putting him securely under your wretched feet. Death would be too good for a fool speaking this way to the Almighty.
Similarly, let us contemplate the fate awaiting the one who deliberately or even ignorantly blasphemes the Word of God. The Word is His divine revelation, representing all He loves and everything He has ordained for us to know. Indeed, to assail the Bible is to wage an assault on the very nature of God Himself. How so?
First, the Bible is the sacred repository of God’s divine revelation, carrying within its pages the timeless wisdom, divine truths, and majestic narratives inspired by the Creator Himself. Its words, divinely breathed, resound with the authority and essence of the Almighty.
When one launches an attack on the Bible, they seek to undermine the very foundation of God’s self-disclosure to humanity. They cast doubt upon the authenticity, reliability, and divine inspiration of the Scriptures. In doing so, they are questioning God’s character and integrity, for He is the ultimate author behind the written Word.
Second, Paul uses a common phrase for the “Word of God” that is often used to describe Jesus Christ (See John 1:1). With this in view, blaspheming the word not only communicates cursings towards the Bible but also toward God’s Son, the Word made flesh (John 1:14).
Wouldn’t you think that the same God who fiercely prohibits blasphemy of His holy name also responds with unbridled fury when His sacred Word is slandered so grievously? Wouldn’t a sin like that provoke his Holy ire? Could He ignore such dastardly crimes when He is a just and righteous God? Of course not!
If it were not for Christ’s pleasures and mercy, this passage would hang over nearly every pulpit in America as a death sentence on the man (or woman – God forbid) who does not teach such things. What do I mean? In this passage, there are seven truths that older women are to teach younger women, so they do not blaspheme the Word of God. This means not teaching these truths to younger women, or teaching younger women to live in opposition to them, would amount to nothing less than the charge of blasphemy.
And, perhaps you are wondering, why is God so intense about His designs for womanhood? Why does He call it blasphemy if an older woman does not teach a younger woman, or if a younger woman does not love her husband and submit to his leadership? Why is that in a very exceptional category of sin? And the answer of course is that God loves womanhood. He loves His design so tremendously, that to tamper with it, would be to blaspheme His Word and His vision.
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With both the challenges and prerequisites to preaching persuasively in mind, we would do well to heed a biblical example. The apostle Paul was not merely a theoretician when it came to preaching; he was a practitioner—and we see his philosophy of preaching, so to speak, tested in Acts 25:23–26:32, as he is on trial before King Agrippa. For what was Paul on trial? In short, it was on account of the Gospel. “We have found [Paul] a plague,” the Jewish elders reported, “one who stirs up riots among all the Jews” (Acts 24:5). The implication is clear: faithful Gospel preaching is unsettling to many. Paul is proof that preaching isn’t popular with everyone. So confident was Paul in the Gospel, though, that he appealed to defend it before the highest authority in Rome: Caesar (Acts 25:12). 

Preaching isn’t popular. W. E. Sangster, writing in mid-twentieth-century Britain, remarked, “Preaching is in the shadows. The world does not believe in it.”1 If he were around today, he might have broadened his observation to include not only secular society but the church also.
When we speak of preaching, we don’t mean some well-intentioned individual addressing his audience with a certain degree of enthusiasm. We’re talking about a Spirit-filled, Bible-based, Christ-exalting delivery of the Scripture through a God-appointed ambassador. Regrettably, the appetite for this kind of preaching is dwindling. And if baseline biblical preaching is increasingly unpopular, persuasive biblical preaching is even more so. No preaching is more unpopular than that which addresses men and women’s stubborn wills, calling them to repentance and faith in Jesus.
Yet while unpopular, persuasive preaching is exactly the kind of work to which God calls faithful preachers. The apostolic pattern pushes us to swim against the cultural current, urging lost people to repent and believe the Gospel (Acts 18:4; 28:23; 2 Tim. 4:3–5).
In 2 Corinthians 5:20, Paul outlines the call to persuasive preaching: “Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.” Appeal. Implore. Be reconciled. This is the vocabulary of Christ’s embassy. Our task is neither easy nor comfortable. In fact, at least three challenges will accompany the “message of reconciliation”(2 Cor. 5:19) to which we are appointed as stewards.
The Challenges of Persuasive Preaching
The first set of challenges are personal in nature. Really, the challenges preachers face will always be personal, for when we preach, we stand between a holy God and finite men and women. Our sense of natural inhibition is to be expected. It’s no surprise, then, that Paul refers to Gospel ministers as “jars of clay” (2 Cor. 4:7), fragile vessels in whom resides the priceless good news of Jesus.
This sense of inadequacy might reveal itself further in a tendency toward self-preservation. That is, in the spirit of following cultural trends or saving face, we might be at times unwilling to bring the Word’s demands to bear on our listeners. Tragically, the very message lost people need is that which many of us are guilty of altering.
Hear Charles Spurgeon’s plea for powerful, Gospel-focused preaching:
The Gospel is preached in the ears of all; it only comes with power to some. The power that is in the Gospel does not lie in the eloquence of the preacher, otherwise men would be converters of souls. Nor does it lie in the preacher’s learning, otherwise it would consist in the wisdom of man. … We might preach till our tongues rotted, till we should exhaust our lungs and die, but never a soul would be converted unless there were the mysterious power of the Holy Ghost going with it, changing the will of man. O sirs! we might as well preach to stone walls as to preach to humanity unless the Holy Ghost be with the Word, to give it power to convert the soul.2
There are also cultural challenges in preaching. In the late twentieth century, Neil Postman wrote a book titled Amusing Ourselves to Death, in which he asserted, “The name we may properly give to an education without prerequisites, perplexity and exposition is entertainment.”3 What is true of modern education is also true for much of today’s preaching. Where are the calls to think carefully upon, drink deeply from, and respond sober-mindedly to God’s Word as it’s taught from the pulpit? The cultural demand for entertainment has in many places eclipsed the distinguishing marks of true, persuasive preaching.
Finally, ministers encounter theological challenges in their task. Preaching is theological work. But we must see to it that our doctrinal frameworks are shaped by the whole of biblical truth rather than shaping our interpretation of Scripture. For example, the necessity for repentance does not undercut God’s sovereignty in salvation (Acts 17:30), nor is grace in our justification contrary to effort in our sanctification (Phil. 2:12–13). As we formulate our systematic theology, we would do well to ask, “How does this doctrine work in Jesus’ ministry?” The teachings of our Lord in the Gospels are like guardrails for our preaching, keeping us from veering off the beaten path of truth.
The Basics of Persuasive Preaching
For each of the three challenges to our preaching there is a biblical solution. In fact, Paul addresses these personal, cultural, and theological challenges in 2 Corinthians 5:19–21.
The remedy to theological confusion, Paul asserts, is Gospel clarity: “In Christ God was reconciling the world to himself, not counting their trespasses against them” (2 Cor. 5:19).
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God has preserved his written word by his singular care and providence, with great accuracy and in great purity. Despite its complexities, preservation by ordinary providence in both special and general modes (though we cannot always discern the difference between these two) seems to be the best theological account of providential preservation based on the biblical data.

Christians believe that all Scripture is inspired by God (2 Tim. 3:16). But what has God done to preserve his written word? In particular, what is the relationship between God’s work of preservation and the work of sometimes sleepy scribes, whose pens might slip, and whose parchments might disintegrate? The concept of “providence” can help us here. What does it mean to say that God has preserved the text of Scripture “providentially”? And what degree of textual preservation does a biblical assessment of the work of providence give us reason to expect?
What is Providence and How Does it Work?
“Providence” is not itself a word found in the Bible. But it is a theological term that sums up Scripture’s teaching about one particular work of God. This work includes the biblical concepts of God’s purpose (prothesis, πρόθεσις), foreknowledge (prognōsis, πρόγνωσις), and predestination (proorismos, προορισμός). The word “providence” itself (which has the etymology of pre-seeing) is sometimes linked to the introduction of God as “Jehovah Jireh” or “the Lord who sees/provides” in Genesis 22:14.
The thirteenth-century theologian Thomas Aquinas defined providence as God’s ordering of all things towards their end. He further distinguished two parts to this “ordering”: (1) God’s eternal arrangement of all things, and (2) his temporal execution of that order by means of his government of the universe (Summa Theologica, I.22.1). After the Reformation, many Protestant theologians basically accepted Aquinas’s definition, commonly discerning three elements of God’s work of providence in the world: preservation, concurrence (i.e., co-operation with secondary causes), and government. It’s important to notice that providence encompasses all things: in the most basic sense, if something is (or happens), it is (or happens) providentially.
Two Methods of Providence
Can we be any more specific? Here we may introduce two useful distinctions, which are frequently misunderstood or confused. Theologians distinguish first between “ordinary” and “extraordinary” providence. This distinction is about the method of providence. “Ordinary” providence perhaps sounds boring, but it doesn’t necessarily indicate something humdrum: the term comes from the Latin ordinarius, which means “according to rule.” In this case the “rule” is God’s own, which we find established in the divinely given laws of nature. In his ordinary providence God works through and according to creaturely means. For example, your birth was hardly a boring or everyday event, but it was very much part of ordinary providence.
Extraordinary providence, on the other hand, is outside, above, or against regular, creaturely means. We see this in the biblical miracles. When Jesus walks on water, that is outside or beyond God’s normal way of ruling over the physics of water. The really key thing to remember is that, whether God’s providence is ordinary or extraordinary, it does not change the fact that God is always working, and his work is always praiseworthy. All God’s works praise him, and should lead us to bless his name (Ps. 145:10).
Two Modes of Providence
A second distinction (found, for example, in the Westminster Confession of Faith, 5:7) is sometimes made between “general” and “special” providence.
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