Paul usually had a word concerning the slaves (see Eph. 6:5–9; 1 Tim. 6:1–2). We are glad for this word to Titus because Paul backed it up with one of the greatest statements about salvation found in the New Testament. Paul always linked doctrine and duty.
Paul warned these Christian slaves about three common sins they must avoid (Titus 2:9–10). First, disobedience. They were to obey their masters and seek to please them, which meant going the extra mile. It is possible to obey, but not “from the heart” (Eph. 6:6). It is possible to do a job grudgingly. Some unsaved masters would not be thoughtful and would overwork their slaves.
The second sin was talking back (“answering again,” Titus 2:9). While a slave would not carry this too far (his master might severely discipline him), he could argue with his master since the master probably knew less about the job than the slave did. The slave could also “gripe” about his master to others on the job. This would certainly be a poor testimony for a Christian slave.
Christian slaves were also to avoid the sin of stealing (“purloining”). This was the sin Onesimus probably committed against Philemon (see Philem. 18). It would be easy for a slave to pilfer little items and sell them, and then report that they had been broken or lost.
There are no slaves in our society today, but there are employees. Christian workers must obey orders and not talk back. They must not steal from their employers. Millions of dollars are lost each year by employers whose workers steal from them, everything from paper clips and pencils to office machines and vehicles. “They owe it to me!” is no excuse. Neither is, “Well, I’ve earned it!”
Paul gave a good reason why Christian workers should be trustworthy (“showing all good fidelity”): This will “embellish with honor” the Word of God (wuest). When we serve faithfully, we “beautify the Bible” and make the Christian message attractive to unbelievers. When Paul addressed the slaves in Timothy’s church (1 Tim. 6:1), he used a negative motive: “that the name of God and his doctrine be not blasphemed.” But the positive motive, to make God’s message attractive, and the negative motive, to keep God’s teaching from being slandered, ought to control our lives.
Here (Titus 2:11) Paul expanded the meaning of “Saviour” (Titus 2:10) by explaining what was involved in this salvation that we have through Jesus Christ. The emphasis is on grace—God’s lavish favor on undeserving sinners. Paul pointed out three wonderful ministries of the grace of God (Titus 2:11–14).
Grace redeems us (vv. 11, 14a). People could not save themselves. God’s grace had to bring salvation to lost mankind. This salvation was not discovered by sinners; it appeared to them via the life, death, and resurrection of Jesus Christ. God in His grace sent His Son to redeem those in the bondage of sin. This salvation is for “all men” who receive it (see 1 Tim. 2:4–6). There is a universal need, and God provided a universal remedy for all who will believe.
Paul explained this salvation further (Titus 2:14). Christ “gave himself for us,” which means that He became our substitute. “Who his own self bare our sins in his own body on the tree” (1 Peter 2:24). The word redeem means “to set free by paying a price.” We were all slaves of sin (Titus 3:3) and could not set ourselves free, but Jesus Christ gave Himself as the ransom for our sins. By His death He met the just demands of God’s holy law, so that God in His grace could forgive and free those who believe on Christ.
We have been redeemed “from all iniquity,” which means that sin should no longer master our lives. (Remember that the context of this passage is Paul’s counsel to slaves. They knew the meaning of “redeem.”) “Iniquity” means “lawlessness.” In our unsaved condition, we were rebels against God’s law, but now all of that has been changed. This led Paul to the second ministry of the grace of God.
Grace reforms us (vv. 12, 14b). Salvation is not only a change in position (set free from the slavery of sin), but it is also a change in attitude, appetite, ambition, and action. The same grace that redeems us also reforms our lives and makes us godly. “Teaching” has the idea of “disciplining.” We are disciplined by God’s grace, trained to be the kind of people that glorify Him.
Godly living involves both the negative and the positive. We deny “ungodliness [whatever is unlike God] and worldly lusts” (see 1 John 2:15–17). The verb means that we do it once and for all. It is a settled matter. Then, we work on the positive. “Sober” is our familiar word for “self-control, prudence, restraint” (see Titus 2:2). This emphasizes the believer’s relationship to himself, while “righteously” deals with his relationships with other people. “Godly” speaks of the Christian’s relationship to the Lord, though the qualities must not be separated.
Christians live “in this present age” (niv), but they do not live like it or for it. Christ has redeemed us from this evil age (Gal. 1:4), and we must not be conformed to it (Rom. 12:1–2). Neither should we walk according to its standards (Eph. 2:2). We have tasted the powers of “the coming age” (Heb. 6: niv), and we should not desire to cultivate the present age with its shallowness and godlessness.
Grace reforms us because God purifies us and makes us His own special possession (Titus 2:14b). This process of purification is called “sanctification,” and its goal is to make the believer more like Jesus Christ (Rom. 8:29). Sanctification is not only separation from sin, but it is also devotion to God (2 Cor. 6:14—7:1). “Peculiar” does not mean “odd” or “strange.” It means “a special people for God’s own possession” (see Deut. 14:2; 26:18).
Grace rewards us (v. 13). We are looking for Jesus Christ to return; this is our only hope and glory. This verse boldly affirms that Jesus Christ is God, for there is only one article in the Greek: “the great God and our Saviour.” Paul did not go into detail about the events surrounding the return of Christ. Believers should always be expecting His return and live like those who will see Him face-to-face.