COMMENTARY ON TITUS
LESSON NUMBER 13
“ Tit 2:9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again; 10Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Savior in all things.” (Titus 2:9-10)
SPEAKING THINGS BECOMING SOUND DOCTRINE, #4
INTRODUCTION
Paul is in the midst of an admonition to speak, or teach, the things that are becoming of “sound doctrine.” This has much to do with the tone of teaching, and how it relates to “the doctrine of Christ.” In particular, it relates to the manner of life that is to be lived by the believer. At no point does the truth of God allow for the separation of living from faith. How we conduct our lives is, in fact, directly related to whether or not we are maintaining the fellowship of the Son into which we have been called (1 Cor 1:9). In our time this is understanding is particularly vital. There has been an outburst of teaching that is borrowed from the psychiatric field. It majors in methodologies that deal with recovery from unacceptable behavior. Great care is taken to make it appear as though the believer is helplessly dominated by certain habits, and there is a disciplined effort to avoid the use of such terms as “sin,” “transgression,” “sin wilfully,” “depart from the faith,” and “fall from your steadfastness.” With these Divine perspectives of human behavior hidden neatly under the blanket of human wisdom, extended teaching is given on how to correct flawed lives. The seriousness of “drawing back” from the Lord has no place in this strain of teaching. We must see the stark difference between that kind of approach to life and this text. Here there is a summons to conduct ones life in keeping with the doctrine of Christ. No methodology is provided for getting into position where this can be accomplished. Rather, the hearers are admonished to address life in the strength of faith. If there is some moral or spiritual deficiency in them, they are too address it like a lame person who has been commanded to pick up his bed and walk, of a blind man who has been told to go to a pool and wash. Faith is a grand enabler, fully equal to any circumstance requiring correction. To speak in any other manner is unbecoming of sound doctrine, bringing reproach dishonor to the Son of God.
EXHORT THE SERVANTS
Titus 2:9 “ Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again.”
To this point, Paul has delivered a word for bishops, older men, older women, younger women, and younger men. Now he turns to a vocational class of people. In each of these admonitions Paul speaks in view of a comely spiritual life. In keeping with the consistent manner of the Spirit, the stress is placed on what the person should be, and that is in view of who they are in Christ. No detailed procedures are given for recovery from moral or spiritual defections. With remarkable consistency, those who have sinned are simply told to do it no more (1 Cor 15:34; Eph 4:26,28; 1 John 2:1). All are told to make no place for the devil (Eph 4:27), “resist the devil” (James 4:7), and to “refuse not Him that speaketh from heaven” (Heb 12:25). Now, in keeping with this manner of teaching, a word for “servants” is delivered.
EXHORT. Other versions read “urge,” NASB “teach,” NIV “tell,” NRSV “bid,” RSV and “continue urging.” MONTGOMERY This word is a continuation of what is said in verse one of this chapter: “speak thou the things that become sound doctrine.” It addressing servants with the same urgency that young men were exhorted (2:6). The intention is for Titus to continue strongly urging people to live in strict accord with the doctrine of Christ, which involves dying to self and the world, and living unto God – just as Jesus did (Rom 6:8; Col 2:20; 2 Tim 2:11).
SERVANTS. Other versions read “bond-servants,” NKJV “bondslaves,” NASB “slaves,” NIV and “bondmen.” DARBY As used in Scripture, a “servant” is one who is serving the interests of another. In many cases, they are actually owned by their master, belong to him. Hebrew servants, or slaves, differed considerably from the slaves of heathen nations. Often they were given authority over their master’s house, as Abraham’s servant Eliezer (Gen 15:2; 24:2). Joseph is another example of an exalted servant (Psa 105:17-21). However, privileged servants are not the subject here. This word is for all servants, regardless of their circumstances.
BE OBEDIENT. Being obedient differs slightly from obeying. A servant may obey in deed, yet recoil from it in his heart, being unwilling. Being obedient has to do with the heart and being “subject to their own masters.” NASB There is respect and willingness in being “obedient.” The word from which “obedient” is translated means “to submit to one's control.” THAYER In this case, the submission is to be “to their own master.” Paul wrote to the churches on this matter saying “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice, as menpleasers; but as the servants of Christ . . .” (Eph 6:5-7; Col 3:22). He told Timothy that servants who were “under the yoke” of servitude were to “count their masters worthy of all honor” (1 Tim 6:1). Peter told servants they were to “be subject to your masters with all fear; not only to the good and gentle, but also to the froward” (1 Pet 2:18).
The “doctrine” is that this is what Jesus did to save us, submitting to the Father to do His will, even though it was challenging, even involving suffering (Lk 22:42; Heb 10:7-9). Servants were to conduct themselves in this manner toward their servants. While we do not have servants such as this in our society, we do have servanthood that is quite similar to that among the Hebrew servants, which involved remuneration (Deut 15:14-15). The employer-employee relationship is one in which this exhortation is to be carried out. No Christian has the right to maintain a critical and bitter spirit toward those who have employed them
PLEASE THEM WELL IN EVERYTHING. Other versions read, “in everything, be well-pleasing,” NASB and “give satisfaction in every respect.” NRSV As in all human relationships, the servant is not being told to please his master if what he does is displeasing to God. If what is required involves transgressing the law of God, “we ought to obey God rather than men” (Acts 5:29). However, it appears to me that in this word is the strong suggestion that the Lord will protect the obedient servant from being subjected to such compulsions (as with Joseph), or enable them to pass through any trial associated with refusing such obedience (as with Daniel Shadrach, Meschech, and Abednego).
On this matter, Paul wrote to Timothy that servants should obey their master, counting “their own masters worthy of all honor,” and to especially do so if they were believers (1 Tim 6:1-2). He also said that any man who taught “otherwise” was “proud, knowing nothing, but doting about questions and strifes of words . . .” (1 Tim 6:4)
NOT ANSWERING AGAIN. Other versions read, “not answering back,” NKJV “not argumentative,” NASB and “not to talk back or contradict.” AMPLIFIED This involves disputing the will of the master, and can even include quietly enduring unjust treatment. Peter admonished servants, “Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward. For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example . . .” (1 Pet 2:18-19).
SHOWING ALL GOOD FIDELITY
“ 2:10a Not purloining, but showing all good fidelity. . . ”
As is apparent in this text, living for the honor and glory of God sometimes involves being in uncomfortable, and even unjust, circumstances. Joseph, for example, had to serve as a prisoner. However, he did so well, and the Lord saw to it that he was exalted.
This word to servants is especially appropriate in our kind of economy, where the employer-employee relationship is more common. Who is able to estimate the reproach that has been brought upon the Lord by the conduct of professing Christians who are employees? This passage appears to me to especially underscore the close affiliation of daily life with Divine acceptance. Being a servant has been associated with doing the will of God (Eph 5:6), being a servant of Christ (Eph 5:6), conscience toward God (1 Pet 2:19), being acceptable with God (1 Pet 2:20), and following in the steps of Christ (1 Pet 2:21). Perhaps one reason for this circumstance is that this kind of teaching is not common among the churches.
NOT PURLOINING. Other versions read “pilfering,” NKJV “steal from them,” NRSV “taking what is not theirs,” BBE “robbing,” DARBY “defrauding,” DOUAY and “steal by taking things of small value.” AMPLIFIED The word “purloin” is translated from a word that means, “set apart or separate for oneself . . . withdraw covertly and appropriate to one's own use.” THAYER In the English, “purloin” means “to appropriate wrongfully and often by breach of trust.” WEBSTER English synonyms are filch, pilfer, snitch. This refers to stealing things that are not apparent, and doing so while being trusted to be either in charge of them or around them. The word assumes that what is taken belongs to a larger supply, so that it does not appear as though a gross injustice was done. There would, in such a case, be much of the same commodity left. Achan, for example, purloined or pilfered a Babylonian garment, 200 shekels of silver, and a wedge of gold (Josh 7:21). In a subtle way, Gehazi purloined two talents of silver, and two changes of clothes (2 Kgs 5:21-23). Judas was a classic purloined, pilfering from the treasury of the disciples (John 12:6). Ananas and Sapphira purloined part of the resources they had pledged to the Lord (Acts 5:1-2). In all of these cases craftiness was employed, and the thing was done in secret. There was no force, as when a robber breaks in to steal, or threatens the life of the owner.
A servant might reason that his master was wealthy, and had more than he required. He might put that together with his own miserable condition in which he was seemingly deprived of the niceties of life. In such a case, it might appear quite innocent and acceptable to take little enough so that it was not noticed, yet enough to gratify personal lusts. Notwithstanding, the servants are exhorted to be those who are “not purloining.”
Do you suppose there are Christian employees who think nothing of pilfering from their employer? Perhaps it is only a small thing that is not readily apparent. Maybe it is something that is small, yet valuable, and the deed requires some stealth, planning, and cunning. And what of time – the stealing of time from the employer. The employee is paid for that time, yet uses it for his own purposes, being less productive than he could be. In this case “redeeming the time” (Eph 5:16; Col 4:5),using the time for which one receives remuneration to do what he is being paid to do.
So far as all believers are concerned, “not purloining” involves putting to death our members that are upon the earth: “Mortify therefore your members which are upon the earth . . . covetousness, which is idolatry” (Col 3:5). The vice of covetousness can creep into the heart of someone who has managed to avoid many other vices.
SHOWING ALL GOOD FIDELITY. Other versions read, “showing all good faith,” NASB “can be fully trusted,” NIV “perfect fidelity,” NRSV “complete faithfulness,” CJB and “prove themselves truly loyal and entirely reliable and faithful throughout.” AMPLIFIED The word “fidelity,” as used here, is connected with ones religion. It comes from the same Greek word as “faithfulness,” and means, “a conviction or belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it.” STRONG’S In other words, it is known that the “servant” is a believer, claiming identity with Christ. His life, therefore, is to perfectly comport with his profession. In every aspect of his Servanthood, he is to show himself wholly devoted to the Lord. That devotion is lived out by being fully trustworthy to his master on earth. Once, when king Saul was angry with David, Ahimelech stood in David’s defense, point out his fidelity: “And who is so faithful among all thy servants as David, which is the king's son in law, and goeth at thy bidding, and is honorable in thine house?” (1 Sam 22:14). Jesus described the person who showed “all good fidelity” in these words: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10). Whether in small matters or large matters, the servant who shows fidelity in all things can be trusted to do what is right, and to fulfill his responsibilities. Such is appropriately called by Jesus a “good and faithful servant” (Matt 25:21,23). The servant who cannot be trusted to serve his earthly master, cannot be trusted to serve the Lord. How succinctly Jesus said it: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10).
THAT THEY MAY ADORN THE DOCTRINE
2:10b ” . . . that they may adorn the doctrine of God our Savior in all things.”
Paul now gets the reason that undergirds the requirement for the servants to be exemplary in all of their conduct, always remaining keenly aware of the impact of their lives upon the impact it has upon those who behold it. The tenor of the teaching emphasizes the fact that we are not to live for ourselves, but for the Lord. That is why He died and rose again (2 Cor 5:15). That is why we have been purchased with a price (1 Cor 6:20). That is why we have been created in Christ Jesus (Eph 2:10).
THAT THEY MAY. Other versions read, “they will make,” NIV and “they may be.” NRSV What follows, therefore, is not possible unless the things that have been specified are actually done: “obedient to their own masters,” “pleasing them well in all things,” “now answering again,” “not purloining,” and “”showing all good fidelity.” When these are fulfilled, the servants will be able to do what follows. If they are not done, what is now declared will not be able to be done.
Right here the axe is laid to the root of hypocrisy, or living in congtradiction of one’s profession. Without it actually being said, many are left with the impression that all of the commitments made ti godly people can be enjoyed simply upon the basis of a profession of faith. When fleshly explanations are given for professed believers being enslaved by sin, the insinuation is that it all happened without the consent of the professed believer. Therefore, all of the promises of Jesus’ intercession, the empowerment of the Spirit, honored prayers, etc, can still be maintained, even though the person is not living by faith and walking in the Spirit. Also, in order to justify such a conclusion, one must substantiate that the doctrine of Christ can be contradicted by one’s life, yet the benefit of that doctrine can still be enjoyed. If a person’s life is fundamentally lived for self, yet a profession of faith is maintained, the doctrine or Christ suffers reproach. People take is less seriously, concluding that Christians are not substantively different from anyone else. If Christ honors all prayers during the hour of crisis, what sense does it make to live to Him all of the time. That is how the ungodly are led to reason when they see professed Christians who are really no different than themselves.
ADORN THE DOCTRINE. Other versions read, “make the teaching . . . attractive, NIV “that they may be an ornament to the doctrine,” NRSV”doing credit to the teaching,” BBE “show the beauty of the teaching,” GWN and “do worship to the doctrine.” TNT Jesus referred to this as men seeing your good works and “glorifying your Father which is in heaven” (Matt 5:16). Ephesians 4:1 depicts it as working “worthy of the vocation wherewith you are called.” Philippians 1:27 speaks of it as our lives being such as “be cometh the gospel of Christ.” Philippians 2:15 speaks of it as shining “as lights in the world.” Peter states that this is a life through which those who speak evil of us may “glory God in the day of visitation” (1 Pet 2:12). Some versions mistakenly make this verse refer to the second coming of Christ. NIV/NRSV/LIVING However, this is not at all the meaning, for sinners will not glorify God when Jesus comes, but seek to hide from Him. The point here is the visitation that occurs when God deals with an individual, as when God “visited the Gentiles, to take out of them a people for His name” (Acts 15:14). Those who are alienated from the life of God, yet have been exposed to genuine spiritual life, will more readily respond when they are visited by God through Gospel proclamations. This is the heavenly logic behind the ministry of John the Baptist, who came to prepare the way for the Lord. His life and his doctrinal emphasis truly adorned the doctrine.
If the doctrine speaks of deliverance (Col 1:13), freedom (John 8:36), reconciliation (Col 1:20), being born again (1 Pet 1:23), and being a new creation (Eph 2:10), exactly what is the impact of a professing Christian living a fundamentally ungodly life? Of course, when the main thrust of the professed church is to help its members recover from sin rather than grow in grace and the knowledge of our Lord Jesus Christ, “the doctrine” is of little consequence.
GOD OUR SAVIOR. The text reads the same in all versions, ascribing Saviorhood to God. The precise expression “God our Savior” occurs six times in Scripture, three of them being in Titus (1 Tim 1:1; 2:3; Tit 1:3; 2:10; 3:4; Jude 1:25). Remember this is a part of the phrase, “the doctrine of God our Savior.” At its core, the doctrine is about God Himself: how He saw the world in relation to Himself, and what He did about it through Christ. Reconciliation is “to God” (2 Cor 5:20), peace is “with God” (Rom 5:1), Jesus is bringing us “to God” (1 Pet 3:18), and God is the One who “justifies” us through faith in Christ (Rom 8:33). Remove God from the picture, and there is neither need nor reason for the Lord Jesus Christ.
IN ALL THINGS. Other versions read, “in every respect,” NASB “in every way,” NIV and “in everything.” NRSV No segment of life is excluded from this requirement: no deed, no word, and no visible manner. Our reason for living must not be open to question. We are not free to leave the impression that this world is the only one, or that self interests are the primary ones. That conflicts with the “doctrine of God our Savior,” which declares that He is the primary Person, His purpose is the superior purpose, and His will is the fundamental will. To live in contraction of that is to reproach the doctrine, for such a life suggests the doctrine is not true.