Titus Chapter 2:9-15/Commentary

Titus Chapter 2:9-15 Titus 2:9-15 “Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, 10not pilfering, but showing all good faith that they may adorn the doctrine of God our Savior in every respect. 11For the grace of God has appeared, bringing salvation to all men, 12instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus; 14who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

15These things speak and exhort and reprove with all authority.

Let no one disregard you”.

2:9 “Urge bondslaves”: “Paul has been giving instructions for the old men and women and the young women and men. But there was one group that overlapped all of these groups. They were the slaves. The former grouping was based on age and sex, this is based on social status….The dignity and spiritual freedom which they were experiencing in the assembly must not blind them to the fact that Christianity did not relieve them of their obligations arising out of their status in society” (Hiebert p. 54). Historians generally present the idea that slaves outnumbered free men in the Roman Empire. “Hence a great percentage of the converts, at least in the cities, would be of this class. Many of these slaves were well educated. In fact, those with skills (doctors, 1

accountants, equestrians, craftsmen skilled in wood and metal working, jewelers, etc.) were the most desirable slaves, and were the ones often taken from their native lands by the conquering Romans and brought back to Rome to be sold as slaves” (Reese pp. 366-367).

2:9 “To be subject to their own masters”: The verb “to be subject” is in the middle voice, and speaks of a voluntary submissiveness by those already slaves. “It is not a submissiveness coerced by something on the outside, but a behavior motivated and prompted by something on the inside of the Christian slave” (Reese p.367). The Christian who is a slave needs to understand that their subjection to a master is nothing unique. Any Christian is under authority, whether it is subjection to Christ, the elders, civil government, a husband or parents. “The Christian is never a man who is above taking orders. His religion teaches him how to serve” (p. 367). This would even apply if the slave had a harsh or cruel master (1 Peter 2:18), or if their master was another Christian (1 Timothy 6:1-2).

2:9 “In everything”: It is obvious from other passages that the expression “in everything” is limited to everything that is not contrary to God’s law (Acts 5:29). “From morning until evening, and in every category of work, the slave makes it his purpose not just to submit, but also to please his master. Paul is hardly to be understood as telling the slave to commit some submissive when the master demands the slave to commit some crime, or do something immoral” (Reese p. 367).

2:9 “To be well-pleasing”: “Give satisfaction to their masters” (Arndt p. 318). “Try to please them in every task” (Nor); “So as to content them in every way” (Knox). The master does not have to be continually after and watching this servant. “Their subjection is 2

not to be yielded in a reluctant, sulking, and bitter manner” (Hiebert p.54). Thus the Christian servant must be actively seeking to please their master. “This is the distinctive element which Christianity adds to the attitude of the slave” (p. 54). Therefore, the subjection that the Christian offers to his master, the government, parents or husbands is far different than the subjection that unbelievers offer.

2:9 “Not argumentative”: The same word is found in Titus 1:9 and rendered “contradict”. “It was a common fault of slaves to dispute the master’s commands, to ‘talk back’, to behave in such a way as to thwart the master’s desires” (Reese p. 368). More than just answering back, but including thwarting their master’s plans, wishes or orders. Work and orders are to be carried out in a good and cheerful manner (Colossians 3:23; Ephesians 6:7). God does not want His people to be grumbling, complaining, and discontent. This verse infers that in the ancient world a good number of slaves were argumentative.

2:10 “Not pilfering”: To embezzle, without covertly and appropriate for one’s own personal use. To misappropriate.

“Signifies the stealing a part of a thing; the thief not daring to take the whole, for fear of being discovered” (Macknight p. 374). “Nor to steal by taking things of small value” (Amp). “So often the temptation to such larceny is an attitude which says ‘they owe this to me because they are not adequately compensating me for all my work’” (Reese p. 369). “Almost all trades, arts, and professions were at this time in the hands of slaves; and so all tricks of trade, all mercantile or professional embezzlement and dishonesty, are covered by the word” (Hiebert p. 55).

If this is the moral standard set for slaves, then how much more do such truths apply to modern employees? In like manner, 3

Christian works must be respectful and obedient to their superiors. To this day the majority of theft in the business world is due to employee pilfering.

2:10 “But showing”: Demonstrating and proving. If we want our employer to trust us then we need to earn that trust by demonstrating trustworthiness ourselves. “All good faith”: Faithfulness, the character of one who can be relied upon.

“Displaying the utmost trustworthiness” (Gr. Ex. N.T. p. 13).

“Faithful at all points” (Mof); “Entirely reliable” (Amp). “Care of his master’s property, conscientious labor, keeping of time, acting behind his master’s back the same as before his face” (P.P. Comm. p. 26). The fidelity here is to be true and genuine, as opposed to a mere assumed surface obedience and service.

2:10 “So that they will”: Here is the purpose and goal of such faithfulness in all things. “Adorn”: “To embellish with honor” (Thayer p. 356); “Adorn, do credit to, that they may do credit to the teaching in all respects” (Arndt p. 445).  Our lives can either add to or detract from the gospel message (Matthew 5:13-16).  When we act upon the truth we are demonstrating how attractive the doctrines in the gospel really are. Hearing “Love your neighbor” is one thing, seeing it is another. Such conduct brings reality and added credibility to the message.

Onlookers will say, “See Christianity really does work”.  Paul tells slaves to do this. If slaves can adorn the gospel, then certainly free men are without excuse for doing the same thing. Unbelievers often viewed slaves as being beyond the rank of men, yet God knows that they can practice His truth. “In the eyes of men, it makes the Gospel more 4

attractive and appealing when it becomes obvious that it can transform lives, even of those of the lowest social order” (Reese p. 370). And what master or employer is not constantly looking for workers that he can trust?  “His pagan master would show but little interest in it as an abstract theory. To make it appealing and attractive to his master he would have to exemplify it in his service” (Hiebert p. 55).

2:10 “The doctrine of God our Savior”: Not only the teaching that God is our Savior but the teaching that comes from God our Savior. “In every respect”: God does not allow us to pick and choose which doctrines that we want to observe. In every area of our lives we are to adorn God’s truth by our personal example of that truth put into practice.

2:11 “For”: This word connects the thoughts of 2:10 and what follows. Verses 11-14 do explain why God is call our Savior. Here Paul lays down a spiritual foundation for the ethical demands that he has just written. Christian behavior is linked with the nature of God Himself and eternal truths. “Why should I serve others?”

Because God has served us! “Why should I sacrifice myself for others?” Because Christ gave His life for me (Galatians 2:20).

“Why should I love my neighbor as myself?” Because God treated us in like manner. “Why should I be truthful?” Because God has been truthful with us.

2:11 “The grace of God has appeared”: God’s unmerited and undeserved favor has been clearly demonstrated (Titus 3:4; Colossians 1:5-6). The word “appeared” means to become visible and make an appearance. God’s grace appeared when Jesus Christ came to this earth (John 1:14-17). This same grace will be preached to every nation (Acts 20:32,24; Mark 16:15). “Bringing 5

salvation”: This does not mean that everyone is automatically saved by the death of Christ, but rather that Jesus came, died for all men (1 Timothy 2:4,6), so that every man could be saved if they so desired. Clearly we are not saved by “grace alone” because such a theory would eliminate the need for repentance, baptism, and even faith (John 3:16; Hebrews 11:6). God’s grace brought salvation, offered it to everyone, but it does not remove the need on man’s part to believe and obey (Matthew 7:21-23; Hebrews 5:9). “To all men”: No Calvinistic predestination in this verse.

Compare with John 3:16; 2 Peter 3:9. “The gospel is suited to save all men, that none are excluded from the offer. It is, that the gospel was adapted to man as man, and therefore might include servants as well as masters, subjects, as well as kings; the poor, as well as the rich, the ignorant, as well as the learned” (Barnes p.

278).  This means that all men can understand the teachings that compose the gospel, all can see the gospel message alike (1 Corinthians 1:10), and all can understand the command to believe and be baptized (Mark 16:16).  All men have sinned and need this offer of salvation. One culture or social strata of mankind is not superior to any other as far as the need for salvation is concerned. All men are accountable to the gospel message.

2:12 “Instructing us”: Please note that “grace” instructs and teaches. Unfortunately too many have interpreted the message that grace teaches as being one of moral and doctrinal laxity. In the following section the lesson that God’s grace teaches is not that one can remain saved and still remain in sin or error. “Us”: Paul places himself under the need for this instruction as well as 6

all other believers. “To”: In order that or to the intent of.

“Denying ungodliness and worldly desires”: The word “deny” means to forsake, renounce, forego and give up. The word “ungodliness” can be translated “irreverent thoughts”, a lack of respect for God. “Worldly lusts” are sinful cravings, desires and ambitions. Doctrine rooted in true grace will never justify or overlook what is sinful. Grace does not teach that God will just automatically cover the unrepentant sinner, but rather grace actually teaches that the sinner needs to forsake their sins.

2:12 “And to live”: These qualities are designed to be an habitual part of our lives. “Sensibly”: Soberly, moderately, self-controlled, being responsible, using good judgment. This is the opposite of allowing worldly desires to dominate our lives. “The Gospel offers not merely an escape from the punishment of sin but aims to effect a transformation in the character and conduct of the saved.

Everything offensive to God and contrary to grace must be renounced” (Hiebert p. 58), this is the man who has learned to be thoughtful and who has learned to master his own desires.

“Righteously”: “Sensibly emphasizes the redeemed man’s relationship to himself. Righteously speaks of right conduct towards one’s fellow man. Involved are fairness, honesty, justice, and integrity as we deal with others. Living righteously is living in accordance with the permanent, eternal ways established by the Creator” (Reese pp. 376-377). This would be opposed to the stealing mentioned in 2:10.

2:12 And godly”: “The old attitude of indifference to God has been replaced by an attitude of supreme devotion to Him. Once we had no place for God in our lives; now we are ever conscious of living in His presence and desire to fulfill all our duties toward Him” (Hiebert p. 59). “Giving God what is due to Him. Included in being godly is an awareness that we live in the presence of the 7

Eternal God, and that one day we must answer to Him for the deeds done in the body” (Reese p. 377). “A godly person doesn’t just happen to be that way, nor is he particularly elected, called, or blessed. He works hard in denying ungodliness and worldly lusts” (Plain Talk 16-9-5).

2:12 “In the present age”: As long as we live in the present world these are our duties. “Here and now” (Phi); “Day after day” (Tay).

God’s grace just does not teach us about the age to come, it also teaches us how to live now. How we live now determines where we will be in the age to come! Thus, how we live right now has eternal consequences. “If Paul thought it possible for the believers amid the degraded environment on Crete, surely we cannot excuse ourselves by blaming our failure on our adverse circumstances” (Hiebert p. 59).

2:13 “Looking for”: To eagerly wait for and expect. Christians should have a glad expectation for the return of Christ, an expectation that is life changing (1 John 3:1-3; Luke 12:36). “The word implies an attitude of eager expectancy, a readiness to welcome the one being awaited” (Hiebert p. 60). “The blessed hope”: A hope that brings blessings and happiness, “looking for the happy fulfillment of our hopes” (NEB). “And the appearing of the glory”: Jesus will appear in glory (Matthew 25:31; 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8). “Of our Great God and Savior, Christ Jesus”: Some view two persons in this sentence, that is the Father and the Son, others view this verse as teaching that Jesus is the Great God and Savior in this verse. I would argue that the verse is only referring to Christ at this point, for Jesus is the One who appears and Jesus is the One who gave Himself us for us. See Reese for a very detailed examination of this phrase (pp. 379-383).

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2:14 “Who gave Himself for us”: Here is the greatest act of sacrifice and the greatest gift every given (John 10:11, 17-18; Galatians 1:4; 2:20; Ephesians 5:2,25; 1 Peter 2:24; Hebrews 9:14).

2:14 “To redeem us from every lawless deed”: Christ died for us so that we (depending upon our obedience) could be forgiven for all our lawless deeds. The purpose of Jesus’ death is that man would be convicted of his sins, forsake them, and end up being cleansed for every sin. The term “lawless” reminds us that sin is a transgression of God’s law (1 John 3:4). It also should remind us that our sins are far from being innocent mistakes or imperfections. What God forgave us of were wicked and evil deeds. “It speaks of that contempt for and violation of God’s law which characterizes the unbeliever as a rebel against God” (Hiebert p. 62). “Redeem”: This means to release on receipt of ransom, to set free. The sacrifice of Jesus Christ not only releases us from the guilt of our sins, but it should also serve as motivation to stay away from the bondage of such sins in the future.

2:14 “And to purify for Himself”: We are purified by the blood of Christ (2 Corinthians 7:1; Ephesians 5:26; Hebrews 9:14; 1 John 1:7,9). Notice that we are saved to serve, we are purified for Him, and we are not saved so we can continue to live selfish lives.

Being redeemed, we are no longer our own (1 Corinthians 6:1920).

2:14 “A people for His own possession”: The same language was used for Israel in the Old Testament (Exodus 19:5; 23:22; Deuteronomy 7:6; 14:2; 26:18). As the nation of Israel was God’s people in the Old Testament, so the church is the people of God in the New Testament (1 Peter 2:9-10). Christians are the peculiar property or treasure of God (Ephesians 1:18). Here the KJV uses the word “peculiar”, which is derived from the Latin “peculium”, which was a private purse, a special acquisition of a member of a 9

family distinct from the property administered for the good of the whole family, thus the idea “for one’s own private use”.

2:14 “Zealous for good deeds”: “Eager to do right” (Gspd); “With a zest for good works” (Mof). Compare with Ephesians 2:10. This reveals that good hearts will appreciate their salvation and this appreciation will be displayed in an intense love for God and an eagerness to serve Him and others. “Every Christian should not merely be good, but be full of burning zeal in doing good” (Brown). Does this section accurately depict what our lives are presently like? Are we still zealous for good deeds and do we view ourselves as belonging exclusively to God? The Christian who is no longer zealous for doing good has lost the appreciation for what God has done for him or her (2 Peter 1:9).

2:15 “These things”: That is, what has been detailed in this chapter. “Speak and exhort and reprove”: Encourage God’s people, both young and old, men and women to live up to these standards, and rebuke them when they are becoming apathetic, lax, or disobedient. There is the need for both exhortation and reproving in teaching and preaching (2 Timothy 4:2). “With all authority”: “Stresses the authoritativeness of the command” (Vine p. 210). “With all impressiveness” (Arndt p. 302). The previous verses need to be taught as commandments. Titus needs to present these truths in an authoritative manner; he needs to speak with certainty, clarity and without compromise or ambiguity (1 Peter 4:11). The authority is in the fact that the message or teaching in this chapter is from the Lord (1 Corinthians 14:37), and it needs to be taught as such. “As God’s will is made known, God’s people have no choice as to whether they want to obey or not.

The message must be delivered to them as God’s command. Thus his is the authority of the truth itself. The phrase rightly understood, does not raise the minister above the truth, but the 10

truth above the minister. It is not presumption, but rather the plain duty of the minister to speak the Gospel with all authority” (Hiebert p. 63). The preacher has no inherent authority of his own, rather the authority is in the message that he must faithfully present. The word “All” suggests that “Titus is to bring to bear the full weight of all God says on the subject, as he speaks or exhorts or reproves” (Barclay p. 114).

A “thus says the Lord” settles the issue. Here there is no room for appeal or argument. The preacher has the task of encouragement. “Men must be convinced of their sin, not that they may feel that their case is hopeless, but that they may be led to the grace which is greater than all their sin” (Reese p. 388). A preacher must also convict. “The eyes of the sinner must be opened to his sin. The Christian message is no opiate to send men to sleep; it is no comfortable assurance that everything will be all right. It is rather the blinding light which shows men themselves as they are and God as He is” (Reese p. 388).

2:15 “Let no on disregard you”: This may be an indication of the youthfulness of Titus, compare with 1 Timothy 4:12. The term “disregard” means to slight, belittle, hold in contempt, and look down upon. Literally to means to “think around a thing; hence to have thoughts beyond, i.e., despise”. “Titus is also to be careful how he lives, lest he live in such a manner that people think they can safely ignore what he says” (Reese p. 388). There also may be the idea that Titus is not to allow people to make mental circles around him.

The “disregarding” in this verse is something that Titus seems to have some control over. People will despise God’s people and His preachers, yet Titus appears to have some say in this matter. “It is the picture of a man attempting to rationalize himself into a position where he can evade these responsibilities and so 11

continue on in his own sins. Such a rejection of his authority Titus must not allow� (Hiebert pp. 63-64). That is, Titus is not to allow professed Christians to hide behind some sad excuse. The truth must be presented and defended. False arguments and sorry excuses must be exposed (2 Corinthians 10:3-5). In our modern society Christians are often too passive the unfaithful.

Unbelievers and unfaithful Christians need to be challenged when they make accusations against God’s truth, they must not be allowed to walk away feeling smug and safe in their unbelief.

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