Exegetical and Hermeneutical Commentary of Titus 2:9

[Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all [things]; not answering again;

9, 10. The standard of holy living for slaves

9. Exhort servants ] The verb is supplied from Tit 2:6. The phrases and the necessary limits of Christian counsel to slaves are touched on in notes 1Ti 6:1-2 Lewin well observes here ‘at that time slavery was a civil institution, which Christianity without any civil power could not disturb.’ The more special counsel here may have been suggested by some particular cases of insubordination among the restless Cretans. See above on Tit 1:12.

The Teaching of the Twelve Apostles gives a still stronger admonition ‘Ye servants shall be in subjection to your masters as to a figure of God in reverence and fear.’

to be obedient ] As R.V. to be in subjection, cf. Tit 2:5. The adjective well pleasing is frequently used by St Paul, but (except here) with ‘God’; so the verb and adverb in Ep. to Hebrews. Vulg. ‘in omnibus placentes.’ The context suggests as most natural the addition of to them to complete the sense.

not answering again ] Vulg. ‘contradicentes,’ not gainsaying, i.e, withstanding, cf, Tit 1:9; Joh 19:12, ‘speaketh against,’ margin R.V. ‘opposeth Csar’; Rom 10:21, ‘a disobedient and gainsaying people’; Heb 12:3, ‘him that hath endured such gainsaying of sinners against themselves’; Jude II, ‘perished in the gainsaying of Korah.’ The Old Eng. ‘withsay’ is a curious link between ‘gainsay’ and ‘withstand’. Compare the German wider and gegen.

The Bible Word Book, p. 280, quotes from Gower:

‘There may no man his hap withsain.’

Fuente: The Cambridge Bible for Schools and Colleges

Exhort servants to be obedient to their own masters – See this explained in the notes at Eph 6:5, following, and 1Ti 6:1-4.

And to please them well in all things – That is, so far as they lawfully may, or in those things which are not contrary to the will of God; compare Eph 6:6. It should be an object with one who is a servant, to meet the approbation of his master, as long as this relation continues. This rule would not, however, go to the extent to require him to please his master in doing anything that is contrary to the law of God, or that is morally wrong.

Not answering again – Margin, gainsaying. Not contradicting, or not disobeying. They were to do what the master required, if it did not interfere with the rights of conscience, without attempting to argue the matter – without disputing with the master – and without advancing their own opinions. Where this relation exists, no one can doubt that this is a proper frame of mind for a servant. It may be observed, however, that all that is here said would be equally appropriate, whether the servitude was voluntary or involuntary. A man who becomes voluntarily a servant, binds himself to obey his master cheerfully and quietly, without gainsaying, and without attempting to reason the matter with him, or propounding his own opinions, even though they may be much wiser than those of his employer. He makes a contract to obey his master, not to reason with him, or to instruct him.

Fuente: Albert Barnes’ Notes on the Bible

Tit 2:9-10

Exhort servants to be obedient

The duties of servants

I.

Those duties enumerated.

1. Obedience.

2. Acceptableness of service. The idea is really, approbation based upon virtuous actions.

3. Respectfulness of manner.

4. Honesty.

5. Fidelity.

II. Motives of duty. That the religion of Christ might be honoured in the consistency of its professors. (F. Wagstaff.)

Duties of servants

I. The first and proper duty of every servant is subjection, or a stooping under the authority of his master. This consists

1. In an inward reverencing in heart the image of God in His superiority. This reverent subjection of the heart the Lord in His own example requireth in all His servants, If I be a master, where is My fear? (Mal 1:6), and is the first duty of that commandment, Honour thy father and mother. The apostle (Eph 6:5) calleth for fear and trembling from servants toward their masters.

2. In the outward testimony of this inward reverence, both in speech and gesture before his master, and behind his back; but especially in the free obedience of all his lawful, yea, and unequal commandments, so as they be not unlawful (Col 3:22).

3. In patient enduring without resistance, rebukes and corrections, although bitter, yea, and unjust (1Pe 2:18-19).

II. The second virtue required of servants towards their masters is, that they please them in all things. How will this precept stand with that in Eph 6:6, where servants are forbidden to be men pleasers? To serve only as men pleasers, as having the eye cast only on man is hypocrisy, and the sin of many servants, pleasing man for mans sake, and that is condemned by our apostle; but to please men in God and for God is a duty in servants next unto the first; who, to show themselves well pleasing to their masters, must carry in their hearts and endeavour a care to be accepted of them, even in the things which, for the indignity and burdensomeness of them, are much against their own minds. For this is the privilege of a master to have his servant devoted unto his pleasure and will, for the attempting of any business, the continuance in it, and the unbending of him from it; and when the servant hath done all he can, it was but debt and duty, and no thanks are due to him from his master (Mat 8:9). But wherein must I please my master or mistress? In all things, that is, in all outward things which are in different and lawful. I say in outward things, so Eph 6:5, servants obey your masters according to the flesh; wherein the apostle implieth two things.

1. That the masters are according and over the flesh and outward man; not over the spirit and inward man, over which we have all one Master in heaven.

2. That accordingly they are to obey in outward things, for if the dominion of the one be bounded so also must needs be the subjection of the other. Again, these outward things must be lawful or indifferent; for they must not obey against the Lord, but in the Lord.

III. Servants are in the third place prohibited crossly and stubbornly to reason, and dispute matters with their masters; but in silence and subjection to sit down with the worse, even when they suffer wrong; for as they are to carry a reverent esteem of them in their hearts so must they bewray reverence, love, and lowliness in all their words and gestures; neither are they here coped from all manner of speech, for when just occasion of speech is offered, as by questions asked, they must make respective answers and not in sullenness say nothing, for Solomon condemneth it as a vice and great sin in servants, when they understand, not to answer (Pro 29:19).

IV. Not purloining. By the former, servants were taught to bridle their tongues; by this precept, their hands. The word properly noteth the setting somewhat apart to ones private use, which is not his, and is used (Act 5:6). Ananias kept away and craftily conveyed to his private use that which should have gone another way. So that servants are forbidden to pilfer the least part of their masters goods to dispose to their own or others use without the acquaintance of their masters. And herein, under this principle, all manner of unfaithfulness is inclusively condemned, as the opposition in the next words showeth.

V. But showing all good fidelity.

1. In his masters commands, readily and diligently to perform them of conscience, and not for eye service, but whether his masters eye be upon him or no. Wherein Abrahams servant giveth a notable precedent.

2. In his counsels and secrets, never disclosing any of his infirmities or weaknesses, but by all lawful and good means covering and biding them. Contrary hereunto is that wickedness of many servants, who may, indeed, rather be accounted so many spies in the house, whose common practice is, where they may be heard, to blaze abroad whatsoever may tend to their master or mistresss reproach, having at once cast off both the religious fear of God, as also the reverent respect of Gods image in the persons of their superiors.

3. In his messages abroad, both in the speedy execution and dispatch of them, as also in his expenses about them; husbanding his masters money, cutting off idle charges, and bringing home a just account; hereby acknowledging that the eye of his own conscience watcheth him when his masters eye cannot.

4. Unto his masters wife, children, servants, wisely with Joseph distinguishing the things which are committed unto him from them that are excepted.

5. Lastly, in all his actions and carriage, so also in every word, shunning all lying, dissembling, untruths, whether for his masters, his own, or other mens advantage; in the practice of which duties he becometh faithful in all his masters house. (T. Taylor, D. D.)

Not answering again

A lady once, when she was a little girl, learned a good lesson, which she tells for the benefit of whom it may concern:–One frosty morning I was looking out of the window into my fathers farmyard, where stood many cows, oxen, and horses, waiting to drink. It was a cold morning. The cattle all stood very still and meek, till one of the cows attempted to turn round. In making the attempt she happened to hit her next neighbour, whereupon the neighbour kicked and hit another. In five minutes the whole herd were kicking each other with fury. My mother laughed and said: See what comes of kicking when you are hit. Just so, I have seen one cross word set a whole family by the ears on some frosty morning. Afterward, if my brothers or myself were a little irritable, she would say, Take care, my children. Remember how the fight in the farmyard began. Never give back a kick for a hit, and you will save yourselves and others a great deal of trouble.

Not purloining

Honesty in little things

I. The nature of the sin against which the text warns us. Stealing is a term applicable to the conduct of a man who goes to the house, or the farm, or the shop of another, and takes away his goods or other property. We turn an act of theft into one of purloining when a servant helps himself, without an understood allowance from his master or mistress, to that which is under his care, or to which he has access; or when a workman pockets, for his own use, what he thinks he may bear away without detection; or when a labourer carries away from his masters farm something to add to his own little stock, or to maintain his own family. To steal is to take what is not our own. To purloin is to take what is not our own too; but it is something we had in trust, or to which we had access. If purloining be practised on a large scale, it changes its name and becomes embezzlement.

II. The exceeding sinfulness of this sin. There are many excuses which are brought forward in extenuation of this offence.

1. The change of its name. There is a wonderful imposition in words; and many purloiners quiet their consciences by changing the name. Because it is not commonly called stealing, they think it does not involve the guilt of stealing.

2. Another plea is, that however great the amount may be in the course of months or years, you are pleased to make the depredations small in detail. It is a petty affair of every day, and so very little as not to be worth thinking about. It does not say, Thou shalt not steal much! but, Thou shalt not steal!

3. The next plea is, that the master is rich and will not miss it, and so it will do no harm. This law does not merely forbid them to steal from the poor, leaving them at liberty to steal from the rich.

III. The motives which enforce the opposite conduct. The servants whom Titus was to exhort were those of his own congregation. They formed a Christian community; and however the title may be applied now, it was then given to these who had renounced Paganism. The admonition was to men who had embraced not only the profession of faith, but the faith itself. It is right that, for every kind of unrighteousness, men should be reproved; for the wrath of God is revealed, etc. The more they are burdened with a sense of sin, the more will they feel the importance of repentance. (T. Chalmers, D. D.)

Fidelity in a servant

Selim, a poor Turk, had been brought up from his youth with care and kindness by his master, Mustapha. When the latter lay at the point of death, Selim was tempted by his fellow servants to join them in stealing a part of Mustaphas treasures. No, said he, Selim is no robber. I fear not to offend my master for the evil he can do me now, but for the good he has done me all my life long.

That they may adorn the doctrine of God our Saviour

Servants adorning the gospel

I. The doctrine of the gospel: the doctrine of the gospel is called the doctrine of Christ.

1. Because He is the argument and subject of it.

2. Because He is the first and chief messenger and publisher of it.

3. Whosoever have been the teachers and publishers of this doctrine from the beginning, either by word or writing (not excepting prophets or apostles themselves) or shall be unto the end. They all do it by commandment from Him, yea, Himself preacheth in them and in us.

4. As it proceedeth from Him so it tendeth wholly unto Him, and leadeth believers to see and partake both of His grace and glory shining in the same.

II. Christ is called God our Saviour.

1. To prove His own deity, not only in express terms being called God, but also by the epithet agreeing only to a Divine nature, our Saviour.

2. To imply our own misery, whose infinite wretchedness only God could remove, and whose infinite good none but God could restore.

3. And especially in regard of this doctrine.

(1) To confirm the divinity of the same, it being a doctrine of God and a doctrine of salvation proceeding from our Saviour.

(2) To enforce the duty towards it, namely, that seeing the author of it is God, the matter Divine, the effect salvation, meet it is that such a saving doctrine a doctrine of such tidings, should be beautified and adorned.

III. This doctrine is adorned when it is made beautiful and lovely unto men, and this by two things in the professors of it.

1. By an honest and unblamable conversation, for carnal men commonly esteem of the doctrine by the life, and the profession by the practice of the professor.

2. By Gods blessing which is promised and is attending such walking, whereby even strangers to the Church are forced to begin to like of the profession: for Gods blessing upon His people is not only profitable to themselves, but turneth to the salvation of many others. So we read that when Licinius was overcome by Constantine, and the persecutions ceased, which had almost for three hundred years together wasted the Church, how innumerable of them, who before had worshipped their idols, were contented to be received into the Church. On the contrary, the gospel is dishonoured when the Lord is forced to judge and correct the abuse of His name in the professors of it (Eze 36:20).

IV. Servants adorn the gospel, when professing it, they, by performing all faithful service to their masters in and for God, seek and obtain the blessing of God in the condition of life wherein He hath placed them. (T. Taylor, D. D.)

The duty of advancing the Christian religion

I. The explanation of the terms used.

1. By the doctrine of God our Saviour the apostle means the Christian religion, or that institution of faith and manners which Jesus taught and published when here on earth.

2. To adorn the doctrine of God our Saviour is to advance the credit and reputation of Christian religion in the world. It is so to govern and demean ourselves that we may reconcile its enemies to a good opinion of it; that we may procure and even force regard and veneration towards it.

3. By the they in the text, the persons upon whom this duty is incumbent, we may fairly understand the whole body of Christians.

II. The nature, acts, and exercises of duty. How a man may adorn the doctrine of God our Saviour

1. As it is a rule of faith, or an institution of religion, which we believe and own as of Divine authority. By manifesting, beyond any reasonable exception, that we unfeignedly assent unto it, that we firmly believe it to be, what we pretend, of Divine original. And this will be evident to all

(1) If our faith be perfect and entire. If we receive our religion as it is in itself, in all its parts, in every article, and in their plainest sense.

(2) If we are steady, firm, and constant in the profession of it.

(3) If we express an affection, a prudent zeal in the profession of it.

2. As it is a rule of life and manners. To this purpose it is absolutely necessary

(1) That our obedience be entire and universal.

(2) That our obedience be free and cheerful,

(3) If in cases doubtful we determine our practice on the side of the law, and of our duty.

(4) By an eminent practice of some particular virtues, as of mercy and charity. Wherever these are expressed to the life–habitually, bountifully, freely–all that observe it will esteem the religion from whence such a spirit flows.

III. The reasons which oblige us, and the encouragements which may persuade us, to the practice of it.

1. To adorn the doctrine of God our Saviour by such a faith and practice as I have now described is the most infallible assurance, both to ourselves and others, that our principle is sincere and perfect.

2. To live such a life as shall cause our religion to be esteemed and honoured in the world, is the greatest blessing, as well to ourselves as to others, that we can either imagine or desire.

3. Another encouragement to such a profession and practice of our religion as shall adorn it are the particular promises which are made to those who shall attain unto it.

4. The particular peace and satisfaction which will arise from such a faith and life. (J. Lambe.)

Slaves adorning the doctrine of God

As the number of slaves in the first century was so enormous it was only in accordance with human probability that many of the first converts to Christianity belonged to this class; all the more so, as Christianity belonged to this class; all the more so, as Christianity, like most great movements, began with the lower orders and thence spread upwards. Among the better class of slaves, that is those who were not so degraded as to be insensible of their own degradation, the gospel spread freely. It offered them just what they needed, and the lack of which had turned their life into one great despair. It gave them something to hope for and live for. Their condition in the world was both socially and morally deplorable. Socially they had no rights beyond what their lord chose to allow them. And St. Chrysostom in commenting on this passage points out how inevitable it was that the moral character of slaves should as a rule be bad. They have no motive for trying to be good, and very little opportunity of learning what is right. Every one, slaves included, admits that as a race they are passionate, intractable, and indisposed to virtue, not because God has made them so, but from bad education and the neglect of their masters. And yet this is the class which St. Paul singles out as being able in a peculiar way to adorn the doctrine of God our Saviour in all things. To adorn the doctrine of God. How is the doctrine of God to be adorned? And how are slaves capable of adorning it? The doctrine of God is that which He teaches, which He has revealed for our instruction. It is His revelation of Himself. He is the author of it, the giver of it, and the subject of it. He is also its end or purpose. It is granted in order that men may know Him, and love Him, and be brought home to Him. All these facts are a guarantee to us of its importance and its security. It comes from One who is infinitely great and infinitely true. And yet it is capable of being adorned by those to whom it is given. There is nothing paradoxical in this. It is precisely those things which in themselves are good and beautiful that we consider capable of adornment and worthy of it. Thus adornment is a form of homage: it is the tribute which the discerning pay to beauty. But adornment has its relations not only to those who bestow, but to those also who receive it. It is a reflection of the mind of the giver; but it has also an influence on the recipient. And, first, it makes that which is adorned more conspicuous and better known. A picture in a frame is more likely to be looked at than one that is unframed. Adornment is an advertisement of merit: it makes the adorned object more readily perceived and more widely appreciated. And, secondly, if it is well chosen and well bestowed, it augments the merit of that which it adorns. That which was fair before is made still fairer by suitable ornament. The beautiful painting is still more beautiful in a worthy frame. Noble ornament increases the dignity of a noble structure. And a person of royal presence becomes still more regal when royally arrayed. Adornment, therefore, is not only an advertisement of beauty, it is also a real enhancement of it. All these particulars hold good with regard to the adornment of the doctrine of God. By trying to adorn it and make it more beautiful and more attractive, we show our respect for it; we pay our tribute of homage and admiration. We show to all the world that we think it estimable, and worthy of attention and honour. And by so doing we make the doctrine of God better known: we bring it under the notice of others who might otherwise have overlooked it: we force it upon their attention. Moreover, the doctrine which we thus adorn becomes really more beautiful in consequence. Our acceptance of the doctrine of God, and our efforts to adorn it, bring out its inherent life and develop its natural value, and every additional person who joins us in doing this is an augmentation of its powers. It is within our power not only to honour and make better known, but also to enhance, the beauty of the doctrine of God. But slaves–and such slaves as were found throughout the Roman empire in St. Pauls day–what have they to do with the adornment of the doctrine of God? Why is this duty of making the gospel more beautiful specially mentioned in connection with them? That the aristocracy of the empire, its magistrates, its senators, its commanders–supposing that any of them could be induced to embrace the faith of Jesus Christ–should be charged to adorn the doctrines which they had accepted, would be intelligible. Their acceptance of it would be a tribute to its dignity. Their loyalty to it would be a proclamation of its merits. Their accession to its ranks would be a real augmentation of its powers of attraction. But almost the reverse of all this would seem to be the truth in the case of slaves. Their tastes were so low, their moral judgment so debased, that for a religion to have found a welcome among slaves would hardly be a recommendation of it to respectable people. And what opportunities had slaves, regarded as they were as the very outcasts of society, of making the gospel better known or more attractive? Yet St. Paul knew what he was about when he urged Titus to commit the adorning of the doctrine of God in a special manner to slaves: and experience has proved the soundness of his judgment. If the mere fact that many slaves accepted the faith could not do a great deal to recommend the power and beauty of the gospel, the Christian lives, which they thenceforward led, could. It was a strong argument a fortiori. The worse the unconverted sinner, the more marvellous his thorough conversion. As Chrysostom puts it, when it was seen that Christianity, by giving a settled principle of sufficient power to counterbalance the pleasures of sin, was able to impose a restraint upon a class so self-willed, and render them singularly well behaved, then their masters, however unreasonable they might be, were likely to form a high opinion of the doctrines which accomplished this. And Chrysostom goes on to point out that the way in which slaves are to endeavour to adorn the doctrine of God is by cultivating precisely those virtues which contribute most to their masters comfort and interest–submissiveness, gentleness, meekness, honesty, truthfulness, and a faithful discharge of all duties. What a testimony conduct of this kind would be to the power and beauty of the gospel; and a testimony all the more powerful in the eyes of those masters who became conscious that these despised Christian slaves were living better lives than their owners! The passionate man, who found his slave always gentle and submissive; the inhuman and ferocious man, who found his slave always meek and respectful; the fraudulent man of business, who noticed that his slave never pilfered or told lies; the sensualist, who observed that his slave was never intemperate and always shocked at immodesty–all these, even if they were not induced to become converts to the new faith, or even to take much trouble to understand it, would at least at times feel something of respect, if not of awe and reverence, for a creed which produced such results. Where did their slaves learn these lofty principles? Whence did they derive the power to live up to them? Nor were these the only ways in which the most degraded and despised class in the society of that age were able to adorn the doctrine of God. Slaves were not only an ornament to the faith by their lives; they adorned it also by their deaths. Not a few slaves won the martyrs crown. What slaves could do then we all of us can do now. We can prove to all for whom and with whom we work that we really do believe and endeavour to live up to the faith that we profess. By the lives we lead we can show to all who know anything of us that we are loyal to Christ. By avoiding offence in word or in deed, and by welcoming opportunities of doing good to others, we can make His principles better known. And by doing all this brightly and cheerfully, without ostentation or affectation or moroseness, we tan make His principles attractive. Thus we also can adorn the doctrine of God in all things. In all things. That all-embracing addition to the apostolic injunction must not be test sight of. There is no duty so humble, no occupation, so trifling, that it cannot be made into an opportunity for adorning our religion (1Co 10:31). (A. Plummer, D. D.)

Christians making the gospel beautiful

I. The wonderful possibility that is opened out here before every Christian that he may add beauty to the gospel. He may paint the lily and gild the refined gold. For men do quite rightly and legitimately judge of systems by their followers. The astronomer does not look directly up into the sky when he wants to watch the heavenly bodies, but down into the mirror, on which their reflection is cast. And so our little low lives down here upon earth should so give back the starry bodies and infinitudes above us that some dim eyes, which peradventure could not gaze into the violet abysses with their lustrous points, may behold them reflected in the beauty of your life. Our lives should be like the old missals, where you find the loving care of the monastic scribe has illuminated and illustrated the holy text, or has rubricated and gilded some of the letters. The best Illustrated Bible is the conduct of the people that profess to take it for their guide and law.

II. The solemn alternative. If you look at the context you will see that a set of exhortations preceding these to the slaves, which are addressed to the wives, end with urging as the great motive to the conduct enjoined, that the Word of God be not blasphemed. That is the other side of the same thought as is in my text. The issues of the conduct of professing Christians are the one or other of these two, either to add beauty to the gospel or to cause the Word of God to be blasphemed. If you do not the one you will be doing the other. There are no worse enemies of the gospel than its inconsistent friends. Who is it that thwarts missionary work in India? Englishmen! Who is it that, wherever they go with their ships, put a taunt into the lips of the enemy which the Christian workers find it hard to meet? English sailors! The notorious dissipation and immorality amongst the representatives of English commerce in the various Eastern eentres of trade puts a taunt into the mouth of the abstemious Hindu and of the Chinaman. These are your Christians, are they? England, that sends out missionaries in the cabin, and Bibles and men side by side amongst the cargo, has to listen, and her people have to take to themselves the awful words with which the ancient Jewish inconsistencies were rebuked: Through you the name of God is blasphemed amongst the Gentiles. And in less solemn manner perhaps, but just as truly, here, in a so-called Christian land, the inconsistencies, the selfishness, the worldliness of professing Christian people, the absolute absence of all apparent difference between them and the most godless man that is in the same circumstances, are the things which perhaps more than anything else counteract the evangelistic efforts of the Christian Church.

III. The sort of life that will commend and adorn the gospel.

1. It must be a life conspicuously and uniformly under the influence of Christian principles. I put emphasis upon these two words conspicuously and uniformly. It will be of very little use if your Christian principle is so buried in your life, embedded beneath a mass of selfishness and worldliness and indifference as that it takes a microscope and a weeks looking for to find it. And it will be of very little use, either, if your life is by fits and starts under the influence of Christian principle; a minute guided by that and ten minutes guided by the other thing–if here and there, sprinkled thinly over the rotting mass, there be a handful of the saving salt.

2. Remember, too, as the context teaches us, that the lives which commend and adorn the doctrine must be such as manifest Christian principle in the smallest details. What is it Paul tells these Cretan slaves to do that they may adorn the doctrine? Obedience, keeping a civil tongue in their heads in the midst of provocation, not indulging in petty pilfering, being true to the trust that was given to them. That is no great thing, you may say, but in these little things they were to adorn the great doctrine of God their Saviour. Ay! The smallest duties are in some sense the largest sphere for the operation of great principles. For it is the little duties which by their minuteness tempt men to think that they can do them without calling in the great principles of conduct, that give the colour to every life after all. The little banks of mud in the wheel tracks in the road are shaped upon the same slopes, and moulded by the same law that carves the mountains and lifts the precipices of the Himalayas. And a handful of snow in the hedge in the winter time will fall into the same curves, and be obedient to the same great physical laws which shape the glaciers that lie on the sides of the Alps. You do not want big things in order, largely and nobly, to manifest big principles. The smallest duties, distinctly done for Christs sake, wilt adorn the doctrine.

3. And then again, I may say that the manner of life which commends the gospel will be one conspicuously above the level of the morality of the class to which you belong. These slaves were warned not to fall into the vices that were proper to their class, in order that by not falling into them, and so being unlike their fellows, they might glorify the gospel. For the things that Paul warns them not to do are the faults which all history and experience tell us are exactly the vices of the slave–petty pilfering, a rank tongue blossoming into insolent speech, a disregard of the masters interests, sulky disobedience or sly evasion of the command. These are the kind of things that the devilish institution of slavery makes almost necessary on the part of the slave, unless some higher motive and loftier principle come in to counteract the effects. And in like manner all of us have, in the class to which we belong, and the sort of life which we have to live, certain evils natural to our position; and unless you are unlike the non-Christian men of your own profession and the people that are under the same worldly influence as you are–unless you are unlike them in that your righteousness exceeds their righteousness, Ye shall in no wise enter the kingdom of heaven. (A. Maclaren, D. D.)

Religion adorned

I. The purity of truth. The other day we read in the newspapers that in Berlin there is a wonderful gem, a sapphire weighing ten ounces, and said to be worth–if it were pure–a million pounds. But there is a flaw in it; it is not one entire and perfect chrysolite. Ah, if it were only pure! We damage our cause and prevent people from joining us sometimes because we are not true to the principles we profess. Deceit is always ugly; truth is ever beautiful. To be pure and truthful in all we say or do cannot be accomplished by merely wishing; it will probably take an entire life for a man to become genuine as Jesus Christ was. Still, let us try; and though we fall, we should not despair. The finest trait of beauty in a mans character is when he is so true that his word may be trusted as much as his bond, and people remark of him, Well, if he says so, it must be true.

II. The rhythm of life. Not only wear a flower in your breast, but let there be the beauty of truth and the perfume of kindliness in your looks, words, and actions. Let me tell you of a famous soldier who went to the palace one day to have an audience of the king of England. Having to wait a little, he paced up and down the antechamber impatiently, and as he walked, his sword dragged and rattled behind him. The king opening the door, said to a courtier loud enough for all the others to hear, Dear me, what a nuisance that mans sword is! The veteran exclaimed, So your Majestys enemies think. That was the retort courteous, wasnt it? Of course the sword was powerful, and while the hand that wielded it was strong and the heart of the soldier true and brave, still I think he might have carried his sword quietly; though it was terrible in the battle, need he to make it a nuisance in the palace? Therefore, be thoughtful of the feelings of others. More unpleasantness is caused by want of thought than by want of feeling. Make your life as musical and poetical as possible, agreeable in passing and pleasant in remembrance.

III. The glory of usefulness. In being useful you are adorning the religion of Christ; pluck up your heart, and seek out opportunities to do good. Be a true Christian minister; and remember that though you are a slave to circumstances, you may adorn religion more than a cathedral can do. When you thus live, prompted by love to God and love to man, life shall be a blessing, and your heaven shall be begun below. (W. Birch.)

The grammar of ornament

I. The grandeur of Christian doctrine. The doctrine of God. If the gospel of Christ be the doctrine of God it ought to reflect the attributes of God. We venture to say it does thus reflect its Author; the New Testament bears conspicuously the grand characteristics of divinity.

1. Think of the vastness of the gospel. We feel in it the infinitude of God. We are redeemed before the foundation of the world; the redemption disclosed is that of a race; it is worked out through the ages; its issues are in the great eternity beyond.

2. Think of the purity of the gospel. There is a strange purity in revelation. The Old Testament stretches like a stainless sky above the wild, sensual, corrupt nations of antiquity; the New Testament bears the same relation to the life of modern nations. As we look into the pure blue of the firmament far beyond our smoky atmosphere, so do we look up to the righteousness revealed in Christ as the body of heaven for clearness.

3. Think of the love of the gospel–comprehending men of all nations, languages, tribes, and tongues.

4. Think of the power of the gospel. We feel in revelation the energy of suns, the force of winds, the sound of many seas. There is a majestic moral power in the gospel that we do not find in the sublimest philosophies of men, that is also painfully missing in the noblest sacred literature of the heathen (Rom 1:16).

5. Think of the permanence of revelation. Science says, Persistence is the sign of reality. How divinely real, then, is the gospel of God in Jesus Christ! It is the only thing on the face of the earth that does persist. Every now and then when a new heresy starts up there is a panic, as if the authority of revelation had come to an end; but if you wait awhile it is the heresy and the panic which come to an end. A gentleman told me that he was walking in his garden one day when his little child was by; suddenly the little one burst into tears and cried out in terror, Oh! father, the house is falling. The child saw the clouds drifting over the house, and mistook the movement of the clouds for the movement of the house–the house was right enough, it is standing now. So sometimes we think that revelation is falling and coming to nought, but it is soon clear that the movement is elsewhere. Nations, dynasties, philosophies, fashions, pass like fleeting vapours and shadows, but the gospel stands like a rock. Ah! and will stand when rolling years shall cease to move.

II. The supreme demonstration of Christian doctrine is found in Christian character. That they may adorn the doctrine of God our Saviour in all things. The gospel is not a mere speculation, a superb philosophy, a grand ideal; it is intensely practical; it is to prove itself the doctrine of God by making all who believe in it like God.

1. Adorn the doctrine. That is, reveal, display, make conspicuous and impressive the splendid contents of your faith. The doctrine of God is in the Testaments in suppressed magnificence, and the saints are to give it expression, embodiment: they are to flash out the unrevealed glory in their spirit and language and conduct. The vastness, the depth, the tenderness, the beauty of their creed is to be made tangible. Our creed must transfigure our life; our life must demonstrate the divinity of our creed. As the stars adorn astronomy, as the roses of June adorn botany, as the rainbow adorns optics, so our conduct must flash out the hidden virtue and glory of the doctrine of God.

2. Adorn the doctrine in all things. The saints are to illustrate the doctrine of God in all its fulness–to do it justice at all points. And so we have much to do. Every system of morality outside the Christian Church: Platonic, Aristotelian, Stoic, Epicurean, Utilitarian, Positivist; every system concerns itself with some pet virtue, or with some special class of virtues; but Christianity is most comprehensive–it concerns itself with whatever is just, true, lovely, or of good report; everything virtuous and praiseworthy is made an object of aspiration. We must do justice to the doctrine of God throughout our whole personality. At one end of our complex nature are the grand faculties of intelligence, conscience, will, imagination, linking us with the upper universe; at the other end of our being are basal instincts and affinities establishing a kinship between us and the world below our feet. We must see to it that our faith hallows our whole personality, that our splendid faculties are sacred to their lofty uses, that our inferior instincts are duly chastened, that we live sanctified in body, soul, and spirit. The ethics of Christianity comprehend the whole grammar of ornament. The faith of Christ is a salvation from all sin, a salvation into all holiness. As everybody knows, Shakespeare was a great lover of the old English flowers, frequently making them to spring forth in his poems with the freshness of nature itself, and so some years ago, when his admirers restored the cottage in which the dramatist was born, they resolved to plant in its grounds all the sweet things of summer found on the bards immortal page: rosemary, ox-lip, wild thyme, pansies, peony, lily, love-in-idleness, cuckoo-buds, lady-smocks, freckled cowslip, daisies pied, eglantine, woodbine, nodding violets, musk roses, red roses–all were carefully planted out in the sun. What a catalogue of virtues could we compile from revelation! What a multitude of graces are here, and fine differentiations of sublime qualities and principles of moral life! Now all these we are to realise in actual life as season and opportunity may permit, until the whole range of our character and action is filled with beauty and fragrance as the garden of the Lord. In adorning the doctrine of God in all things we render that doctrine the most valuable service any may render it. The world is not persuaded by logic, by learning, by literature, but by life; the multitude believes in what it can see–in the eloquence of conduct, the logic of facts, the feeling and power of deeds. We may see this very clearly illustrated in another direction. Why do we all believe in astronomy? Why have we such a positive faith in a science which professes to give the true account of the distant mysterious firmament; which assumes to weigh suns, to analyse stars, to calculate the movements of endless orbs and comets? Do we believe in all this because we have read Sir Isaac Newton, mastered his reasonings, verified his calculations and conclusions? Not for a moment. The faith of the million rests on what it can see. Our common faith in astronomy is derived not immediately from Newtons Principia, but indirectly through the penny almanac. At the beginning of the year we learn that an eclipse of the sun or moon is predicted, and on the palpable fulfilment of that prediction rests the firmest faith of modern times–faith in astronomy. On the day or night of an eclipse myriads of people look into the sky who never look into it at any other time, and the exact fulfilment of the prediction brings conviction to their mind touching all the large assumptions of celestial science. People believe in what they see; the popular faith is based entirely on the darkened orb. So the faith of men generally in Christianity does not rest on theology, criticism, logic, but on Christianity as it finds expression in the spirit and life of its disciples. Once more men believe in what they see, only this time they are not called to look upon a darkened orb, but on a Church bright as the sun shedding on men and nations moral splendours like the light of seven days. (W. L. Watkinson.)

The duty of adorning our Christian profession

I. Take a general view of the doctrine of God our Saviour. It is not the doctrine of God, as our Creator, Preserver, Benefactor, Governor, etc., which is here meant, but the doctrine that concerns our salvation–our fall in Adam, and its consequences (Rom 5:12), ignorance, insensibility, sinfulness, guilt, condemnation, etc; our redemption by Christ (1Co 15:1-3; Rom 5:6-10; 1Pe 1:18) the means whereby we partake of this redemption, viz., repentance and faith (Mar 1:15; Act 20:21); the effects produced, as justification, whereby we pass from condemnation and wrath to acquaintance and favour with God, and are entitled to eternal life (Act 13:38; Tit 3:7); as renovation of nature, whereby we are qualified to bring forth fruit to the glory of God; the necessity of continuing in this state of salvation, and increasing in holiness (Joh 15:1; Rom 11:19-22); our enemies and hindrances–Satan, the world, the flesh (Eph 6:10-19; 1Jn 2:14-15; Rom 8:12-13); our friends and helps–God (Rom 8:31), Christ (Heb 4:14-16; 2Co 12:9), the Spirit (Rom 8:26), angels (Heb 1:14), the people of God: that we are upon our trial for eternity, and many eyes upon us (Heb 12:1): the issue of all, the death of the body, the immortality of the soul, the resurrection, judgment, eternal life.

II. Show what is meant by adorning it. Here is an allusion to the ornaments of dress. Dress may be fit or unfit for us, suitable or unsuitable: our temper and conduct must be suitable to the gospel. Instance, in the doctrine of our fall and its consequences. Does the gospel teach that we are fallen, depraved, etc.? then all high thoughts of ourselves, all self-confidence, and impenitence are unsuitable to this doctrine; humility, self-abasement, and godly sorrow, are suitable thereto. In the doctrine of our redemption; unbelief, diffidence, despondency, are unsuitable; faith, confidence in God, and peace of mind, are suitable thereto.

2. Another end for which dress is used is to represent and exhibit the persons who wear it in their true character and proper loveliness. Just so, our temper and conduct should be calculated to set forth the doctrine of the gospel in the most correct and clear point of view.

3. A third end, which some have in view in adopting various kinds of dress, is to add to their comeliness and beauty, and make themselves appear more agreeable than they really are. We cannot possibly give greater beauty to the gospel than it has, but there are certain graces and virtues which are more calculated to set forth its beauty and amiableness, and to show it to advantage. Such are the graces and virtues recommended (Rom 12:9-18; 1Co 13:4-7; Col 3:12-17); and in the verses preceding the text, as truth, uprightness, justice, mercy, charity, meekness, gentleness, benevolence, sobriety, industry, frugality, liberality, cheerfulness, gratitude.

III. How this must be done in all things. In all persons, old and young, rich and poor, high and low. In all conditions and states, as married or single, parents or children, masters or servants. In all places: at home, abroad, alone, in company, in the church or market, with our friends or enemies, the righteous or wicked. In all employments: in religious, civil, and natural actions. At all times: on the Lords days; on other days; at morning, noon and night; in childhood, youth, manhood, middle age, old age. (J. Benson.)

Adorning

Raphael, the prince of modern painters, made ten pictures of Bible scenes. Three of them were lost, and somehow the rest lay neglected and forgotten for more than a hundred years in a garret at Arras. There Rubens found them, and persuaded Charles I of England to buy them for his palace. They were put into good order, and by and by a room in Hampton Court Palace was built to receive them. They are now admired by thousands in the South Kensington Museum, and, by means of engravings, are better known, it is said, than any other work of art in the world. The gospel in Crete was like Raphaels pictures in the Arras garret. It was a despised thing, overlaid with frightful prejudices, under which its beauty was buried. But Paul feels that if the poor Christian slaves lived Christian lives, they would do for it what Rubens did for the defaced and dusty paintings of Raphael; they would rescue it from neglect, and discover its heavenly grandeur to admiring thousands who would multiply and spread it throughout the world. Every adorner of the doctrine walks along a highway which has these stages.

I. Saving faith, a hearty faith. A doctrine in logic or metaphysics appeals only to my head: it has little or nothing to do with the heart; but the doctrine must win the assent of the mind and the consent of the heart. The gospel plants all its artillery before the heart till the everlasting gates are lifted up that the King of glory may enter and reign without a rival. And you must obey Him; for, being God as well as Saviour, when He commands you must obey. You are like the wounded soldier on the battlefield, to whom healing is offered by the doctor, who has all the authority of the kingdom at his back. The sick man has no right to refuse, he must accept healing that he may be fitted for the Queens service. The offers of mercy, so gentle, have behind them all the authority of heaven. Christ as Saviour wins the heart, and as God He claims obedience.

II. True confession. Christ comes from heaven, and gives His testimony about God and yourself, about sin and salvation. You in your turn take up and repeat His testimony. You receive His record, and set to your seal that He is true. Your confession is to be as a true trademark, declaring the maker and quality of what is within. The foot, or the hand, or the eye must not contradict the lip. And you are to put away all mean shame; for no one ever adorned a doctrine of which he was ashamed before men.

III. Daily duty, a heavenly morality. Some make much of duty, but think that they can get on well enough without doctrine. Were the captain of a steamer to say, I want steam, but dont bother me with coals–dirty, dull, heavy lumps; steam, but no coal for me, you should think him a very foolish man. Now he is as foolish whose motto is, Not doctrine, but life. The apostle, you see, unites the two. He makes one thing of doctrine and piety, and one thing of piety and morality. To him duty is the adorning of the doctrine. (James Wells.)

Adorning the truth

The word doctrine, as used here, means instruction–any or all of the great truths set forth in the Divine word. The word adorn means to decorate or beautify, as with gems or garlands or goodly apparel.

I. This exhortation applies first to all who, in any sense or sphere, are teaching Christian truths.

1. It is largely violated in two opposite directions.

(1) On the one hand, we find the doctrines of grace set forth as bold, ugly, and repulsive dogmata.

(2) On the other hand, we find men attempting to render the gospel attractive to the carnal heart by simply leaving all its strong doctrines out of it.

2. Between these extremes, and equally opposed to both, lies the true method of teaching. It is not the work of a costumer, arranging either a harlequin for farce or a gibbering ghost for tragedy; but it is a blessed imitation of Christ, beautifying the whole heavenly body of truth by adorning its doctrines.

II. This exhortation applies equally to all Christians, bidding them make all these doctrines beautiful by the power of their daily lives. Let us only live as if the gospel we profess, instead of making us gloomy fanatics or self-righteous pharisees, made us rather kind and gentle, and lovely and joyous; never taking from us a single truly good thing on earth, but only adding to each a new charm and power. Thereby we shall wonderfully adorn that gospel. The humblest man in our midst, if he live imitating his Master, his life pervaded with the principles of his faith, truly glorifies the gospel. Behold these humble children of suffering and toil–that faithful-hearted woman, plying her needle into the waning night that she may earn scanty bread for her fatherless children, amid all temptations and trials keeping Christian faith and love unstained; and as she fashions that coarse garment she is working as well a lustrous robe for Gods glorious gospel! See that weary toiler in shop or field, amid all antagonisms to good and solicitations to evil making exhibition of all that is honest and lovely and of good report; and while he plies the hammer, or holds the plough, he is making Divine truth beautiful, as with gems and fine gold fashioning a diadem for the gospel of Christ. Oh, what a beauty and glory it casts over this low world and this common life, just to feel that amid all weary labour and perplexing cares we are at work not merely for ourselves and our beloved ones, or for the higher good of our day and generation, but verily and directly as well for the infinite God and His glory; that there is not one of us so ignorant or obscure that he may not, in his own sphere and lot, be reflecting splendour on every Divine attribute, bringing forth nobler regalia for the coronation of Christ! (C. Wadsworth, D. D.)

Gospel adornment

I. A name of adornment for the gospel. The doctrine of God our Saviour.

1. It sets forth its greatness: doctrine of God.

(1) Our fall, ruin, sin, and punishment were great.

(2) Our salvation and redemption are great.

(3) Our safety, happiness, and hopes are great.

2. It sets forth its certainty. It is of God.

(1) It comes by revelation of God.

(2) It is guaranteed by the fidelity of God.

(3) It is as immutable as God Himself.

3. It sets forth its relation to Christ Jesus: of God our Saviour.

(1) He is the author of it.

(2) He is the substance of it.

(3) He is the proclaimer of it.

(4) He is the object of it. The gospel glorifies Jesus.

4. It sets forth its authority.

(1) The whole system of revealed truth is of God.

(2) The Saviour Himself is God, and hence He must be accepted.

(3) The gospel itself is Divine. Gods mind is embodied in the doctrine of the Lord Jesus, and to reject it is to reject God.

II. A method of adornment for the gospel.

1. The persons who are to adorn the gospel. In Pauls day, bond servants or slaves; in our day, poor servants of the humblest order. Strange that these should be set to such a task! Yet the women slaves adorned their mistresses, and both men and women of the poorest class were quite ready to adorn themselves. From none does the gospel receive more honour than from the poor.

2. The way in which these persons could specially adorn the gospel.

(1) By obedience to their masters (Tit 2:9).

(2) By endeavours to please them: please them well.

(3) By restraining their tongues: not answering again.

(4) By scrupulous honesty: not purloining (Tit 2:10).

(5) By trustworthy character: showing all good fidelity.

3. The way of adornment of the doctrine in general.

(1) Adornment, if really so, is suitable to beauty. Holiness, mercifulness, cheerfulness, etc., are congruous with the gospel.

(2) Adornment is often a tribute to beauty. Such is a godly conversation: it honours the gospel.

(3) Adornment is an advertisement of beauty. Holiness calls attention to the natural beauty of the gospel.

(4) Adornment is an enhancement of beauty. Godliness gives emphasis to the excellence of doctrine. (C. H. Spurgeon.)

Living ornaments

1. I sometimes think that the doctrine of God our Saviour, may be likened to a guide book, which tells us how to attain a holy character. When buying a book, I always give preference to one that is illustrated. I prize my Bunyans Pilgrims Progress as much for its charming pictures as for its letterpress. As pictures adorn a book, so let our kindly words and loving deeds be pleasant illustrations of the Christ who dwells within. Paul said, I live, yet not I, but Christ liveth within me; but people cannot see the Christ within you. They are like children, who cannot read the words of a book, but can understand it from the pictures. Therefore, let your life be an adorning picture of the doctrine that the gentle and loving Christ dwells within His disciples.

2. It may also be likened to a letter from a loved one. A month or two ago, I received a loving letter from Southport, from one of our orphan children who is now dangerously ill; and in her letter, she enclosed two or three beautiful flowers which she had begged from somebodys garden. The letter was not elegantly expressed or beautifully written, but those flowers spoke to my heart; they made the letter beautiful. Let us adorn the epistles of our lives with the beautiful flowers of peace and gentleness. Your life may be but humble and poor–some people may even call you vulgar; but still you may adorn yourself with the perfume of love, and your life shall lead men to God.

3. I think, too, that Christianity may be likened to a shelter in the wilderness of a prodigals life. See him yonder, afar off, half naked, hungry, broken hearted, looking for home, and while he looks and longs for home, his father runs, and falls on his neck, and kisses him, and orders a feast to welcome him. But soon after, his elder brother drew nigh to the house, and hearing music and dancing, he cried, What means this? When he was told that it was done to welcome his younger brother, he was angry and would not go in. The elder brother did not adorn, but blurred the doctrine of God our Saviour. The father adorned the doctrine that God loves the penitent sinner; and you should copy his spirit into your life. When you forgive men, do it kindly and thoroughly. A man or a woman–it may be your workmate, or your brother, or child–having been sorely tempted, the weak one has fallen, and comes to your door hungry, naked, friendless, and penniless. Take her in, of course, with a kindly welcome; and thus, adorn the doctrine that God freely and cheerfully pardons His human children.

4. The Christ life may be further likened to seed–it is a thing of growth, and generally of slow growth, as is the case with things that are to be lasting. While character cannot be wholly transferred, the seeds of love and purity can be planted in us. The seeds of truth are planted in the receptive soil of our heart, which has to be prepared for it, and kept watered by prayer and faith, and continually weeded of those wild inclinations which always choke the plant. Like a divine graft, the Christ-life of purity and self-sacrifice is joined to us, and becomes our life, our love, our delight. When His Spirit dwells within us, we grow like Him in our character, and our fruit is after His kind.

5. When we receive the truths of Jesus and practise them from day to day, our lives shall exhibit and adorn His doctrine of sacred charity. We need more charity; the charity which covereth a multitude of sins, and holds on to the erring ones to the very end, copying from Christ, who never forsook His wayward disciples. Let us show our charity when men need it most. If a man have plenty of friends fawning upon him, you need not bestow your friendship; but when he is hungry, naked, or sick, or in grief, then be to him the adornment of the doctrine of charity. Show men that you believe in Christ by carrying out His teaching in the friendship and charity of your life. It is said that Francis the Second, of Prussia, took as his motto these words: The king of Prussia shall be the first servant of his people. If you would be great in Gods sight; if you would be a power not only in this world but in the next, be a servant to your fellow men, especially in their sore distress. One day, when Napoleon was walking in the streets of Paris, a man came along bearing a heavy burden on his shoulder. Napoleon at once stepped from the footpath into the carriage road, and allowed the man to pass. Some of his officers were very much surprised, saying, Sire, why did you give way to that wretched man? Napoleon replied, Should I not respect his burden? So, let us respect the misfortunes of our fellow men. Let the men, women, and children in your street, through your noble life, be led to praise God; and let your light so shine that all men may see the goodness of the Lord through you and be drawn unto Him. (W. Birch.)

Adorning the doctrine of God

We have been so educated that we are apt to think of beauty as simply an attribute of matter. We are apt to think that it can be transferred to moral conduct only by a figure of speech. Now, while we do not deny that in the constitution of the human mind there is such a condition of faculty as that the perception of outline, or colour, or harmony in matter, or materialness, produces a certain enjoyment, or, as we call it, a certain sense of the beautiful, we affirm that that right conduct–moral excellence as well as intellectual excellence–produces upon the mind just as clearly a sense of beauty. I might appeal to every mans own experience in his home life–if his home life is fortunate–whether the qualities that he discerned in father and mother were not admirable to him in his childhood; and whether they were not admirable to him all the way up. And to many of you, I speak with confidence when I say that, when you have wandered far from technical faith, yea, when you have largely fallen under the chill of doubt and unbelief, there still remains to you a silver cord not yet loosed, and a golden bowl not yet broken, and that that cord which holds you to faith is the mothers heart, and that that bowl is the fathers heart, and that you believe against reason and in spite of unbelief, because of the faith yet lingering in your soul in the moral qualities that you have witnessed in the household. Is not courage beautiful? Is not disinterested benevolence beautiful? There is the case of the engineer who would not abandon his engine, but stood steadfast because he knew he had a hundred lives behind him. He stood upon the board, obviously knowing that he was rushing into the darkness of death. Then there was that other engineer who, on the burning ship upon Lake Erie, stood by the wheel, and steered for the shore, amidst the gathering and gaining flames, refusing to escape, and perished in the wheelhouse, in the vain effort to save those who were committed to his charge. Are not such deeds grand? Are not the qualities that inspire them beautiful? Is there any temple, is there any sculptured statue, is there any picture, that thrills the soul with such enthusiastic admiration as acts like these? And what are they but moral acts? How do all men say of them–They are grand, they are beautiful, they are sublime. Look at the disinterestedness of womans love. She was won from the fathers house and household with all that was hopeful before her, to begin a life of love. He was full of generosity, full of manliness, and full of promise. The buds of young developing life hung on the bough, and were blossoming, until the fatal snare was set for him: until the growing habit of intoxication fastened upon him, and degradation settled down upon him, and little by little her life, with anguish of foresight, and with anguish of love, is overclouded. And yet, though her fathers door stands open to call her back, she will not abandon him. She thinks of her children, she thinks of their future, and she will not abandon him. He grows morose. More and more he becomes like the animals. The beauty which she first saw in him lives now only in memory. The recollection of the past, or some dimly-painted dream of the future, is all the source of joy that is left her; for the present to her is full of woe, and sorrow, and humiliation. Gradually his friends forsake him. He is abandoned by one and by another. He is cast out of work and out of position. More and more is he degraded and bestialized; and well might she cry, Who shall deliver me from the body of this death? But she cries no such thing. No angel in heaven ever ministered more patiently, more tenderly, or more indefatigably for a soul than does she for him. And when at last he dies, and every person in the whole neighbourhood breathes freer, and says, Thank God, he is gone, and she is free at last! she is the only mourner; she is the only one that remembers the good that was in him; and she stands at his grave bowed down with real grief. She stood by him through good report and through evil report, as she promised; and love triumphed. Tell me, unbrutified men, is there no beauty in self-denial or in self-sacrifice? Take every single moral quality. Take those fruits of the Spirit recorded in the word of God which you will find in the fifth chapter of Galatians. Love–is not that beautiful? Is there anything that makes the face so seraphic as the full expression of a noble and high minded love? Joy–even a curmudgeon of avarice will look with admiration upon the cheery, face of outbursting joy in children. Peace, such as we often see when the passions are burned out, when the day and its heat are gone, and the soul in its old age sits waiting for the final revelation–this is beautiful. The beauty of the house is in the cradle or in the armchair. Long suffering, gentleness, goodness, faith, meekness, self-control–are not these, when they exist in plenary power, esteemed by mankind honourable and beautiful? and do they not excite the involuntary exclamation of surprise? Now, it is on account of the intrinsic beauty of moral quality that piety and religious life, in their higher forms, are spoken of in the word of God as beautiful; and the consummation of piety in the social estate, in the Church, whether in the present or in the future, is celebrated all the way through the Bible as beautiful. When the beauty that is in moral quality shall be developed and made conspicuous; when not merely here and there a person, or a handful, or a household, are harmonious, all the others being relatively at discords; when not only single families in a neighbourhood, or single members in a Church are at peace; but when, in serried ranks, men shall shine with the beauty of holiness, and be lifted into a higher state in which they are able to give positiveness to the fruits of the spirit; when neighbour does it to neighbour, and it becomes the public sentiment, and the air is full of it–then will come the millennial day; then will be realized that enchanting vision which danced in the air before the prophets eye; then shall men live together in righteousness; then shall that state be known which is symbolized by the lying down of the lion with the lamb; then all brute natures, all that live by vice, and cruelty, and wickedness, shall be cleansed out of the earth; and all men shall rejoice in the light, and in the glory, and in the supremacy of those spiritual experiences which belong to a religious life. It is often the case, when persons are brought into the Christian life–especially when in great numbers, and under great excitement–that the first thought of every one is, Now, what shall I do? And some begin to think of tracts, and wonder if it would not be well for them to have a district. Others inquire if they had not better go out and see their young friends, and preach to them. They are taught explicitly that they must go to work. It is said to them, You are converted; now go to work. Start prayer meetings. Bring in the neighbourhood. I do not say that these things are to be deprecated: on the contrary, in due degree, and with proper discretion, they all may be duties; but to represent a Christian life as having its first exhibition and its peculiar testimony in setting itself to work on and about somebody else is a grave mistake. My advice to every one of you that has found the Lord Jesus Christ, and that is living in a joyful faith, is, make yourselves more comely. Look to your thoughts and dispositions. Begin with yourself in your relations to brother and sister, or to father and mother. Let every duty that is incumbent upon you as child, or husband, or wife, rise instantly to an exalted place, and become more luminous, more beautiful, better. And if, having made home more heavenly, if–your disposition being ripened and beautified–there be opportunity for enterprise with others, do not by any indolence or misconception neglect that opportunity. Wherever you are, make those who are next to you in the relation of life see that you are a better man since you became a Christian than you were before, as a doorkeeper, or as a doer of errands, as a bookkeeper, as a salesman, as a schoolboy or a schoolgirl. In whatever station God has placed you, in the performance of your special duty, let the testimony of the Lord Jesus Christ be so borne that men, seeing the things which you do, may be attracted to Him by the exhibition of your personal character in your relations. Remember that the essential power of the gospel of Christ, in so far as you are concerned, will lie in how much of Christ you have in you. It is not profession, nor is it doctrine, though it were preached by never so eloquent lips, that has power with the world; it is Christlikeness in men. It is living as Christ lived, not in outward condition, but in inward disposition. He came down that we might go up. Though He was rich, for our sakes He became poor, that we through His poverty might become rich. He wept that we need not weep. He was a man of sorrows and acquainted with grief, that He might lift others out of the lower sphere. He accepted poverty as a means of enriching us. You are to follow Christs example; and you can preach no more of Him than you practise. (H. W. Beecher.)

All-round Christianity

In this Titus is counselled to place plainly before the several classes of people who claim to belong to the Church of Christ the virtues they are expected to cultivate and the vices they must carefully shun. Each class and each rank has its own special duties to perform, its own special temptations to resist, its own testimony for Christ to bear. There is no class, and there is no individual exempt from this. Titus must make no respect of persons, and neglect no class. He must not influence class against class, but address himself to each, and tell each how to act towards the others. Each class is under obligation to fulfil its duties towards others so faithfully that it may be seen at once that they, are the disciples of Christ. Now, if every class of professing Christians were to act in this way, were to strive so to act–were to think less of the failure of others in the fulfilment of duty and more of their own, were to look at home first and set about correcting what is wrong there–what a wonderful transformation would be effected in the face of society. Masters would ask, not, Are my workmen as diligent as they ought to be? but Do I deal as fairly with them as I should? Servants would ask, not Is my master as just towards me as the law of Christ commands? but Am I doing what in me lies to fulfil my duty towards him, as Christ would have me? Landlords would ask, not Are my tenants as industrious and thrifty as they might be? but Am I dealing with them in as fair and brotherly a spirit as I should? Tenants would ask, not Is my landlord not exacting from me more than he ought? but Am I as careful over his property as I should be–as I might be? And so on throughout all the relationships of life. But, alas! few think of adopting this method of adorning their Christian profession. They think it enough to adorn that profession if they point out to one class the faults of the others, or bemoan the wrongs done to themselves, forgetful of, or heedless to, the wrongs they themselves do to others. It was not thus that our Lord desired His people, His followers, to act. No; each man was to begin with himself, pull the beam out of his own eye before he set himself to extract the mote out of his neighbours. But not only are we apt to overlook the applicability of the law of Christian duty to ourselves; we are apt also to overlook its thoroughness and comprehensiveness. There are not a few whose adornment of the Christian doctrine goes little, if any, further than the acceptance of the Church creed, and attendance with more or less regularity on certain church services. It is not an uncommon thing to meet men and women who boast of, who are sincerely proud of, their orthodoxy and Church attendance, and who do not think it wrong to practise in business what are called, Say, the tricks of trade, or in private life to indulge in some one or more vices. I have myself heard a person in a maudlin state of intoxication lamenting the sad condition of a friend who had expressed himself doubtful of the expediency of infant baptism. Then, again, we have instances of people who magnify one particular virtue, which they happen to practise, and who become so proud of it that they quite forget the other virtues which our Christian faith inculcates quite as much on them. The virtue may, after all, however, not be in their case a virtue at all, or be very little of a virtue. Christ would not have the temperate man less temperate than he is, but He would ask him, though he has no inclination towards strong drink, to examine himself and see if he has no inclination towards something else which is bad, and set himself against that. Christ would ask him, not to think himself perfect because he did not indulge in a sin that has not the least attraction for him, but to try and find out the sins that do beset him, and show his perfection–the strength of his character and the power of his faith–by overcoming them. It may be a temper that is not yet under his control–a querulous disposition that destroys the peace of his home–a spirit of fault finding and uncharitableness that mars the blessedness of all intercourse with him, and transforms even his very truths into falsehoods. Christ would have us adorn the doctrine of God our Saviour in not one thing but in all things–have us show that it raises us above the vice of drunkenness, certainly, but also above that of malice, covetousness, selfishness, and all uncharitableness. But this, I repeat, is what too many professing Christians forget or overlook. Men are everywhere prone to make compromises in the matter of Christian duty–to hold, it may be, by the creed and forget the commandments, to think of the sins of others and forget their own, or cling to one virtue and make it to do duty for all the others. Let us be warned against this folly. Let us remember that our Christian faith, if it brings us light, lays on us also obligation; if it reveals the love of God towards us it reveals also what He requires of us. Let us remember how comprehensive is its scope, and how personal is its appeal to us. It is the spirit of a new life–a new life that must pervade our whole being and manifest its sanctifying presence in every act we do and every word we say. (W. Ewen, B. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. Exhort servants to be obedient] The apostle refers to those who were slaves, and the property of their masters; even these are exhorted to be obedient , to their own despots, though they had no right over them on the ground of natural justice.

Please them well in all things] They were to endeavour to do this in all things, though they could not hope to succeed in every thing.

Not answering again] . Not contradicting or gainsaying. This is no part of a servant’s duty; a servant is hired to do his master’s work, and this his master has a right to appoint.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Exhort servants to be obedient unto their own masters; the apostle directeth as to servants of all sorts, whether bond or free, otherwise than that by covenant they have obliged themselves to men, he willeth they should be obedient to the commands of those who were their legal masters, neither thinking themselves free from them by their Christianity, if their masters were pagans, nor that they had a greater liberty to be saucy with them, or less obedient to them, because they were Christians, and upon that account brethren, 1Ti 6:2.

And to please them well in all things; that is, in civil things, wherein alone they were servants.

Not answering again; not saucily replying when they were reproved, nor contradicting the commands of their masters.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. servants“slaves.”

to please them well“togive satisfaction” [ALFORD].To be complaisant in everything; to have that zealous desireto gain the master’s goodwill which will anticipate the master’s wishand do even more than is required. The reason for the frequentrecurrence of injunctions to slaves to subjection (Eph 6:5-8;Col 3:22; 1Ti 6:1;1Ti 6:2; 1Pe 2:18)was, that in no rank was there more danger of the doctrine of thespiritual equality and freedom of Christians beingmisunderstood than in that of slaves. It was natural for the slavewho had become a Christian, to forget his place and put himself on asocial level with his master. Hence the charge for each toabide in the sphere in which he was when converted (1Co7:20-24).

not answering againincontradiction to the master: so the Greek, “notcontradicting” [WAHL].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

[Exhort] servants to be obedient to their own masters,…. And not others, whether they be believers, or unbelievers, gentle or froward, all their lawful commands ought to be obeyed; [See comments on Eph 6:5] and to please [them] well in all things; not only to obey and serve them, and do what they order, but to seek and endeavour to do it in such a way as may be grateful, acceptable, and well pleasing to them, whereby an interest in their affection, esteem, and commendation, may be gained: and this should be done always, and in all things, that are not contrary to a good conscience and to the Christian religion, and to the laws of God and nature. Or “that they may be well pleased in all things”; that is, be satisfied and contented with such things as they have, and in their state and condition as servants, and cheerfully abide in the calling wherein they are called:

not answering again; replying to their masters’ orders, or complaints, either in a pert, or saucy, or grumbling manner; an evil very incident to servants, and which greatly provokes.

Fuente: John Gill’s Exposition of the Entire Bible

Servants (). “Slaves.” Supply “exhort” (). See 1Ti 6:1 for “masters” ().

Well-pleasing (). See on 2Co 5:9.

Not gainsaying ( ). “Not answer back.” See Ro 10:21.

Fuente: Robertson’s Word Pictures in the New Testament

To please them well in all things (ejn pasin eujarestouv einai). Wrong. Const. in all things with to be in subjection. Note the position of ejn pasin in 1Ti 3:11; 1Ti 4:15; 2Ti 2:7; 2Ti 4:5, and comp. uJpakouein kata panta obey in all things, Col 3:20, 22; and uJpotassetai – ejn panti is subject in everything, Eph 5:24. Euarestov well pleasing, only here in Pastorals. Almost exclusively in Paul. See also Heb 13:21. Euarestwv acceptably, Heb 12:28.

Fuente: Vincent’s Word Studies in the New Testament

1) “Exhort servants to be obedient to their own masters.” (doulos idios despotais hupotassesthai) “Slaves (exhort) to be subject or under the rule of their own masters.” Neither our Lord nor his apostles ever taught rebellion against an established form of society or government any Christian was in.

2) “And to please them well in all things; (en pasin evarestous einai) “In all things to be well pleasing.” Christian slaves were to try to please their masters, whether they were saved or unsaved, 1Pe 2:18; Eph 6:5.

3) “Not answering again “ (me antilegontes) “Not talking back, sassing, or contradicting.” 1Pe 2:19-20.

Fuente: Garner-Howes Baptist Commentary

9. Servants, that they be subject to their masters It has been already said that Paul merely glances at some things by way of example, and does not explain the whole of these subjects, as if he undertook, expressly, to handle them. Accordingly, when he enjoins servants to please their masters in all things, this desire of pleasing must be limited to those things which are proper; as is evident from other passages of a similar nature, in which an exception is expressly added, to the effect that nothing should be done but according to the will of God.

It may be observed that the Apostle dwells chiefly on this point, that they who are under the authority of others shall be obedient and submissive. With good reason he does this, for nothing is more contrary to the natural disposition of man than subjection, and there was danger lest they should take the gospel as a pretext for becoming more refractory, as reckoning it unreasonable that they should be subject to the authority of unbelievers. So much the greater care and diligence ought pastors to use for either subduing or checking this rebellious spirit.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Tit. 2:9. To please them well.To give satisfaction. Our own servants phrase, says Alford.

Tit. 2:10. Not purloining.Putting anything apart for themselves (Wiesinger). The word is used of the act of Ananias keeping back. It was an act of embezzlement of Gods property. May adorn.Like the wise virgins who trimmed their lamps, these Cretan slaves are to let the light of the teaching shine in them.

MAIN HOMILETICS OF THE PARAGRAPH.Tit. 2:9-10

Christianity and Slavery.

I. Christianity enjoins respectful obedience to the master (Tit. 2:9).The apostles and their successors taught neither to the slaves that they ought to resist a dominion which was immoral both in effect and in origin, nor to the masters that as Christians they were bound to set their servants free. Christianity did indeed labour for the abolition of slavery, but by quite other methods. It taught masters and slaves alike that all men have a common Divine parentage and a common Divine redemption, and consequently are equally bound to show brotherly love, and equally endowed with spiritual freedom. It showed that the slave and his master are alike children of God, and as such free; and alike servants of Jesus Christ, and as such bondmenbondmen in that service which is the only true freedom. And thus very slowly but surely Christianity disintegrated and dispersed those unwholesome conditions and false ideas which made slavery possible (Plummer). The servant is exhorted to render to his master a ready and cheerful obedience, to strive to gain the good-will of the master by showing an interest in all the work committed to him, and to avoid a contradictious and sullen disposition.

II. Christianity requires honesty and faithfulness in service.Not purloining, but shewing all good fidelity (Tit. 2:10). Stealing was a common vice of slaves, and their abject and helpless condition nourished the practice. But the Christian servant is taught that to appropriate what belongs to another is a grievous sin in the sight of God and man. He is not simply to appear honest, but to be honest. Plato illustrates what is a truly honest man by the story of Gyges ring which made the wearer invisible. He that would be honest when he could be dishonest without being found out was a truly honest man. The honest servant will show all possible fidelity in every act.

III. The genuine religion of a slave is a recommendation of Christianity.That they may adorn the doctrine of God our Saviour in all things (Tit. 2:10). The love of God in becoming our Saviour is a powerful motive to adorn His doctrine in our lives. Adornment makes that which is adorned more conspicuous and better known, and enhances the merit of that which it adorns. Even slaves should not think their example a matter of indifference: their religion exalts and beautifies them. Man does not ennoble religion, but religion ennobles him. The pearl in the oyster sheds a beauty over the whole shell. The heathen, said Chrysostom, do not judge of the Christians doctrines from the doctrine, but from his actions and life.

Lessons.

1. Christianity did not violently interfere in the early age with the institution of domestic slavery.

2. But introduced principles which, legitimately developed, made slavery impossible.

3. Christianity elevates man in all conditions of life.

GERM NOTES ON THE VERSES

Tit. 2:9-10. The Duties of Servants.

I. Obedience.

II. Acceptableness of service.

III. Respectfulness of manner.

IV. Honesty.

V. Fidelity.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

SLAVES Tit. 2:9-10

Text 2:9, 10

9 Exhort servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying; 10 not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

Thought Questions 2:9, 10

91.

Does Paul condone slavery by his reference to it in Tit. 2:9 a?

92.

Are these slaves Christians? How shall we decide this question?

93.

How could a slave be well-pleasing to his master if the master was a despot?

94.

What is gainsaying?

95.

Explain purloining.

96.

Give a synonym for the word fidelity. Show how it is used here.

97.

Slaves are to provide the clothing for the teaching of Godexplain.

Paraphrase 2:9, 10

9 Slaves exhort to continue subject to their own masters, and, in all things, lawful, to be careful to please; especially by performing their service cheerfully; not insolently answering again, even though they may be reproved unjustly or with too much severity. (See 1Pe. 2:18). 10 Not secretly stealing any part of their masters goods, but shewing the greatest fidelity and honesty in every thing committed to them; that, by the whole of their behaviour in their low station, they may render the doctrine of the gospel amiable, even in the eyes of their heathen lords,

Comment 2:9, 10

Tit. 2:9. There are five groups with whom Titus is to work. Each of the preceding four have been in the church. We believe the slaves are also members of the church. The instructions given could not be followed by less than a Christian. The latter part of Tit. 2:10 settles the matter: slaves are to conduct themselves in the manner here prescribed so as to offer attractive testimony to the non-Christian of the doctrine of God.

The thought of Christian slaves becoming restive because of their position, has been discussed in Pauls first letter to Timothy (Cf. 1Ti. 6:1-2). The word exhort is supplied by the translators of the American Standard Version, for smooth readingPlease do not overlook the fact that the whole section (i.e. Tit. 2:9-10) is given not as suggestions, but as imperatives of Christian conduct.

The Christian slave will serve with a purpose. His purposes will be to serve Christ in his service for man. In doing this, he will accomplish the lesser but nonetheless important purpose of pleasing his Master. Such service is to be given in all things. In those tasks where human choice and preference enterput the desires of your Master above those of yourself.
Two very common faults (shall we call them sins) of slaves are here brought to light. The Christian slave should not sass-backoffer no back-talk. Do your work without murmuring or complaining. Paul does not discuss who is righthe points out what is right.

Tit. 2:10. Not taking things for themselves (Lenski). This has a broader scope than petty thievery. The reference here is to embezzlement in any and all forms. Slaves held very responsible positions in the society of the first century. Opportunity of appropriating that which belonged to another was very great. The master of the Christian slave should be able to trust the slave implicitly. It would not be easy to serve as a Christian slave. To know that all men are created equal in the sight of God, and yet to be bound as property to another man, would indeed be difficult. For this reason, there must be a higher and holier purpose in the service of the slave than mere free labor for another maneven if he is a Christian brother. That higher, holier purpose is to provide luster and beauty to the teaching of God. The slave could exemplify in his service the beauty and power of the teaching he professed. The doctrine of God is only attractive to others if we make it so by our lives. If God can save the slave in his lowly, unpaid position, He is, indeed, in truththe Saviour.

Fact Questions 2:9, 10

54.

What is the conclusive point indicating that the slaves were Christians?

55.

In what manner was Titus to deliver these instructions to slaves?

56.

What attitude must prevail in the heart of the slave before he could please his Master in all things?

57.

The Christian slave is to serve without gainsayingexplain.

58.

Purloining is more than petty thievery. Discuss its broader applications,

59.

How could the slave become an adornment for the doctrine of God?

Fuente: College Press Bible Study Textbook Series

(9) Exhort servants to be obedient unto their own masters.The accurate translation here is bond servants. The words in this and the following verse, it must be remembered, are addressed to slaves. With some special reference to the peculiar circumstances of the Church in Crete, St. Paul had been giving general directions to his representative (Tit. 2:1-8) respecting instruction and advice he considered it expedient should be given to the varied orders and ages of professing Christians in the island. These directions were arranged with respect to age and sex. He now turns to the question of the instruction of another large class, among whom were to be found many Christiansthe slaves. These he masses together under one head. Not improbably these words to be addressed particularly to slaves were called out by some particular instances of insubordination and of impatience under their unhappy condition among the Cretan slaves. Indeed, the repeated warnings to this unfortunate and oppressed class (see Eph. 6:5; Col. 3:22; 1Ti. 6:1) tell us that among the difficulties which Christianity had to surmount in its early years was the hard task of persuading the slave that the divine Master who promised him a home, if he were faithful and true, among the many mansions of His Father, meant not that the existing relations of society should be then changed, or its complex framework disturbed. St. Paul knew it was a hard matter to persuade the bondman, fellow-heir of heaven with the freeman, to acquiesce patiently in his present condition of misery and servitude. Hence these repeated charges to this class. These poor sufferers were to obey cheerfully, readily, as the next clause told them.

And to please them well in all things; not answering again.The last words are better translated not gainsaying; the Vulgate has contradicentes. It signifies that they should obey cheerfully, willingly, without sullenness; not thwarting or setting themselves against their masters plans or desires or orders; and the Apostle, in Tit. 2:10, gives them a noble inducement for this brave, sweet patience he would have so earnestly pressed upon them. Such conduct on their part, he tells them, would serve greatly to help the Masters cause; it would prepossess many hostile minds in favour of a religion which could so powerfully influence even the slave. Chrysostom comments thus: Greeks form their estimate of doctrines not from the doctrine itself, but from the actions and the life (of those who profess the doctrine).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. Servants As the subjection of the slave was not like that of the wife, based in nature and right, it was pre-eminently in his power not only to defend Christianity by innocence, but even to adorn it by a serene and hearty service to his master. As the Christian master could by a Christian spirit extract all the real slavery from the formal slavery, so the slave could give to his bonds a Christian freedom by serving in cheerful purpose of heart. See notes, Luk 7:2, and 1Co 7:21-22.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Exhort servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying, not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.’

He is to exhort bondservants to be in proper subjection to their masters. The stronger ‘be in subjection’ as compared with the milder ‘obey’ (Eph 6:5; Col 3:22) may suggest that there was a tendency in Crete for Christian bondservants to exercise their new freedom in Christ by becoming arrogant. Rather they are to seek to be well-pleasing to their masters in all things, not speaking against them or going against them or purloining what is theirs, but rather showing true fidelity towards them. They are to behave towards them as they would towards Christ, serving them in singleness of heart, and being content with their own position (although accepting freedom if it is offered – Eph 6:5-7; Col 3:22-24; 1Co 7:20-23). In other words they are to be model servants for Christ’s sake. This is, of course a general instruction, and would not apply to any attempt by their masters to prevent them from being Christians. By this behaviour Christ will be honoured, and the spread of the Gospel will not be hindered. In this way they are to ‘adorn the teaching of God our Saviour’ in everything that they do, thereby bringing honour to God. For what is important is not this world and its status, but the next. The word ‘adorn’ means to present in such a way as to reveal its full beauty. Men should see their good behaviour and glorify their Father Who is in Heaven (Mat 5:16).

We may equally apply this idea to modern employment, although that is not to say that we should not react against unfairness and mismanagement in a proper way, for that would not be seen as rocking the foundation of our society and making us enemies of the people, or, in this modern world, as dishonouring to Christ, as long as it is done in the right spirit.

Fuente: Commentary Series on the Bible by Peter Pett

What Our Behaviour Should Be Towards Outsiders In View Of The Fact That We Are Looking For The Lord’s Coming ( Tit 2:9 to Tit 3:2 ).

Two main aspects of behaviour towards outsiders are in mind here, both of which are unavoidable to those concerned. The first is the position of a bondservant to his usually non-Christian master, and the second is the position of all towards authority. And both of these are put in juxtaposition to the Lord’s coming. Because Christians are not of this world, but are seeking to win this world to Christ, they are to behave in an exemplary way so that no discredit or blame comes on either Christ or the church. They must recognise that in the end it is what they are in Christ that matters, as those who are experiencing the work of the Saviour, not what their earthly status is, which is not of prime importance.

Analysis.

a Exhort servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying, not purloining, but showing all good fidelity (Tit 2:9-10 a).

b That they may adorn the doctrine of God our Saviour in all things (Tit 2:10 b).

c For the grace of God has appeared, bringing salvation to all men, instructing us, to the intent that, denying (renouncing) ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world (Tit 2:11-12).

d Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ (Tit 2:13).

c Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a people for his own possession, zealous of good works (Tit 2:14).

b These things speak and exhort and reprove with all authority. Let no man despise you (Tit 2:15).

a Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men (Tit 3:1-2)

.

Note that in ‘a’ bondservants are to be in subjection to their masters, to be well pleasing, and not to speak against them, and in the parallel we are to be subject to the authorities who are over us, to be ready for every good work, speaking evil of no one. In ‘b’ they are to adorn the doctrine of God our Saviour, and in the parallel Titus is so to speak that he is not despised. In ‘c’ God’s gracious activity in salvation has appeared in order to transform us, and in the parallel our Saviour Jesus Christ has given Himself for us in order to redeem us and transform us. Centrally in ‘d’ is our need to look for our blessed hope, the glorious appearing of our God and Saviour Jesus Christ.

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 2.

God’s People Must Live In The World As Those Who Are Looking For His Coming, And As Those Who Have Experienced His Saving Work ( Tit 2:9 to Tit 3:11 ).

Overall Analysis.

a Christian bondservants are to be in proper subjection and are to conduct themselves towards their masters in a way that is well-pleasing (Tit 2:9).

b They must not be speaking against them or appropriating for themselves what is their master’s (2:10a).

c For their behaviour is to be such as will adorn the doctrine of God our Saviour (Tit 2:10 b).

d For God is working out His saving purpose so as to(Titus redeem us through the One Who gave Himself for us and, as we turn from sin, make us righteous in life as we look for the blessed hope of the coming of our great God and Saviour Jesus Christ (Tit 2:11-14).

e Titus is to speak and exhort and reprove with all authority, not behaving in such a way that men will despise him (Tit 2:15).

f The Cretans are to be put in mind to be in subjection to rulers and authorities and to be obedient to every good work (Tit 3:1).

e The Cretans are to speak evil of none and to be positively gentle and humble towards all (Tit 3:2).

d For when we were sinful God our Saviour revealed His kindness and love towards us, regenerating us not according to our deserts but saving us in accordance with His mercy through the washing of regeneration and renewing of the Holy Spirit which He poured out richly through Jesus Christ our Saviour, so that being put in the right by grace we might have hope of eternal life (Tit 3:3-7).

c Their behaviour is to be such as befits those who have believed God (Tit 3:8)

b Titus must shun foolish questions and strifes and fighting (Tit 3:9).

a While promoters of dissension are to be rejected after two admonitions (Tit 3:10-11).

Note that in ‘a’ bondservants are to be in subjection and well pleasing, while in the parallel anyone who promote dissension is to be rejected as not well pleasing. In ‘b’ The bondservants are not to be argumentative or dishonest, and in the parallel Titus is to shun foolish questions, strife and fighting. In ‘c’ their behaviour is to be of such as will adorn the doctrine of God our Saviour, and in the parallel their behaviour must be that of those who believe in God. In ‘d’ we have described the great saving activity in the Name of our great God and Saviour Jesus Christ, and in the parallel we have described that that great saving activity is through Jesus Christ our Saviour. In ‘e’ Titus is to speak good and not let men despise him, and in the parallel the Cretans are not to speak evil of any but to reveal good. In ‘f’ we have the central fact that Cretans are to be in subjection to rulers and authorities and to be obedient to every good work

This section then divides into two parts.

Fuente: Commentary Series on the Bible by Peter Pett

Tit 2:9-10 . Exhortation in regard to slaves.

(or ) ] The construction shows that Paul is continuing the instructions which he gives to Timothy in regard to the various members of families, so that Tit 2:7-8 are parenthetical; is to be supplied from Tit 2:6 . Heydenreich and Matthies wrongly make this verse dependent on Tit 2:1 . The harder the lot of the slaves, and the more unendurable this might appear to the Christian slave conscious of his Christian dignity, the more necessary was it to impress upon him the . Even this is not sufficient, and so Paul further adds: . , equivalent to “ in all points ” (Tit 2:7 : ; Col 3:20 ; Col 3:22 : ), is usually joined with ; Hofmann, on the contrary, wishes to connect it with . Both constructions are possible; still the usual one is to be preferred, because the very position of the slaves made it a matter of course that the should be evinced in its full extent, whereas the same could not be said of , since that goes beyond the duty of . The word occurs frequently in the Pauline Epistles, but only in speaking of the relation to God. The two first exhortations refer to general conduct; to these the apostle adds two special points: and . Hofmann is wrong in saying that is the antithesis of . The conduct of slaves, which is well-pleasing to masters, includes more than refraining from contradiction. Van Oosterzee says not incorrectly: “It is not contradiction in particular instances, but the habitus that is here indicated.” Luther: “not contradicting.” The verb is found only here and in Act 5:2-3 : “ not pilfering, defrauding .”

The next words: (Luther: “but showing all good fidelity”), is in the first place opposed to , but includes more than merely to abstain from defrauding (in opposition to Hofmann). As in Tit 2:5 , so, too, here, where the maintenance of the natural duties of subordinates is under discussion, the apostle adds . . ., except that the expression is now positive, whereas before it was negative; the thought is substantially the same.

is equivalent to , .

. ] see 1Ti 1:1 ; not, as some expositors (Calvin, Wolf) think, Christ, but God.

] “ do honour to .”

] Tit 2:9 , “ in all points ,” not “with all, in the eyes of all” (Hofmann).

Chrysostom: , .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

9 Exhort servants to be obedient unto their own masters, and to please them well in all things ; not answering again;

Ver. 9. Not answering again ] Not chatting or thwarting. Servus sit monosyllabus Domino, saith one. Apelles painted a servant with his hands full of tools, to signify his diligence; with broad shoulders to bear wrongs; with hind’s feet to run swiftly about his business; with the ears of an ass, and his mouth shut with two locks, to signify that he should be swift to hear and slow to speak.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

9 .] ( ) Slaves to be in subjection to their own (see above on Tit 2:5 ) masters, in all things to give satisfaction (this, the servants’ own phrase among ourselves, expresses perhaps better than any other the meaning of . ‘ To be acceptable ’ would seem to bring the slave too near to the position of a friend), not contradicting (in the wide sense, not merely in words, see especially ref. John), not purloining (ref. , , , Suid. , Eustath.), but manifesting (see ref. 2 Cor.) all (possible, reff.) good faith; that they may adorn in all things (not ‘ before all men ,’ as Heydenr., al.: cf. above) the doctrine of our Saviour, God (see on 1Ti 1:1 . Not Christ, but the Father is meant: in that place the distinction is clearly made. On this ‘ adorning ’ Calvin remarks, “Hc quoque circumstantia notanda est (this is hardly worthy of his usually pure latinity), quod ornamentum Deus a servis accipere dignatur, quorum tam vilis et abjecta erat conditio, ut vix censeri soliti sint inter homines. Neque enim famulos intelligit quales hodie in usu sunt, sed mancipia, qu pretio empta tanquam boves aut equi possidebantur. Quod si eorum vita ornamentum est Christiani nominis, multo magis videant qui in honore sunt, ne illud turpitudine sua maculent.” Thl. strikingly says, , ).

Fuente: Henry Alford’s Greek Testament

Tit 2:9 . : sc. , Tit 2:6 . For the general topic, and the term , cf. 1Ti 6:1 .

: joined as in text by Jerome, Ambrosiaster and [318] 93 with . It is in favour of this that elsewhere in the Pastorals (see note on Tit 2:7 ) is at the end of a clause; also that in similar contexts we have (Eph 5:24 ) and (Col 3:22 ) joined with and .

[318] Speculum

: A Pauline word. Alf. notes that it is a servant’s phrase, like the English “to give satisfaction”. This acute remark brings the present passage into harmony with St. Paul’s usage in the reff., in which it is used of persons, of men in their relation to God. is used of a sacrifice, “acceptable,” in Rom 12:1 , Phi 4:18 ; cf. Heb 12:28 ; , “that which is well pleasing,” in Rom 12:2 , Eph 5:10 , Col 3:20 , Heb 13:21 . Jerome’s view that . is passive, “contented with their lot,” is not satisfactory.

; non contradicentes (Vulg.). Ell. thinks that more is implied than pert answers (A.V. answering again ); rather “thwarting their masters’ plans, wishes, or orders”. See ch. Tit 1:9 . This is the connotation of gainsaying (R.V., A.V.m.).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT Tit 2:9-10

9Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, 10not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect.

Tit 2:9 “Urge bondslaves to be subject to their own masters” “To be subject” is a present middle infinitive (cf. Eph 6:5-9; Col 3:22-24 : 1Ti 6:1-2). The verb “urge” is implied from Tit 2:6. Like women, slaves are urged to have a godly attitude toward cultural authority structures for Christ’s sake. The issue is not personal freedom, but evangelism! See Special Topic: Paul’s Admonitions to Slaves at 1Ti 6:1.

“in everything” This phrase is repeated at the end of Tit 2:10. It is significant that believers realize that their lives, in all areas, reflect on God. This concept is theologically parallel to mutual submission found in Eph 5:21 and the submission of godly wives in Titus 5:22-6:9 (cf. H. E. Butt’s The Velvet Covered Brick).

“to be well-pleasing” The unstated, but implied, meaning is not only to the slave owners, but supremely to God (cf. Rom 12:1-2; Eph 6:7-8).

NASB”not argumentative”

NKJV”not answering back”

NRSV, TEV”not to talk back”

NJB”without argument”

How believers handle even difficult situations and conditions is a clear, strong witness of their faith in Christ (cf. Eph 6:5-9).

Tit 2:10 “not pilfering” This must have been a common problem for slaves (cf. Eph 4:28).

“showing” This term meant to give outward and clear proof of something. Believing salves’ lives must bring glory to God and evidence of the life-changing power of the gospel! One’s social status was not the critical issue, but one’s lifestyle was!

“God our Savior” This was a common title used by and for Caesar. This is a characteristic phrase of the Pastorals Letters for deity (cf. Tit 1:3 to Tit 2:10; Tit 3:4). The same title is also repeatedly used of Jesus (cf. Tit 1:4; Tit 2:13; Tit 3:6). See full note at 2Ti 1:10.

CONTEXTUAL INSIGHTS TO Tit 2:11-14

A. This brief passage (Tit 2:11-14) gives the theological reasons for Christians living godly lives. This discussion is very similar to Tit 3:4-7 and 2Ti 1:8-10.

B. Tit 2:11 refers to the first coming of the Messiah, the Incarnation (cf. Tit 3:4; 2Ti 1:10). Tit 2:13, uses the same term, “appearing,” to refer to the Second Coming of Christ (cf. 1Ti 6:14; 2Ti 4:1; 2Ti 4:8). The first coming was characterized by God’s grace; the second will be characterized by God’s justice!

C. Tit 2:12 is a summary of the godly characteristics required of leaders in chapter Tit 1:5-9 and all Christians in chapter Tit 2:1-10.

D. Tit 2:13 sets the gospel in the characteristically Pauline category of “the already” (the Kingdom of God is present) and “the not yet” (the Kingdom of God is future). This tension is true of much of Paul’s discussion about the Christian life.

E. Is Jesus alone being referred to in Tit 2:13 (cf. NASB, RSV, NEB, NIV) or is it a double reference to God the Father and to Jesus the Son (cf. KJV, ASV, Moffatt translation and 2Pe 1:1)? There are several reasons why this seems to be a reference to Jesus’ deity, clothed in titles used for the Roman Caesar:

1. only one article with both nouns

2. Tit 2:14 relates only to Christ

3. the terms “great” and “appearing” are never used in the NT to refer to God the Father

4. there are several other passages in Paul and other NT authors where full deity is attributed to Jesus

5. the majority of the early church fathers also saw it as referring to Jesus. It should be noted, however, that the early versions tended to see the phrase as referring to YHWH and Jesus.

F. Tit 2:14 describes the Church in OT terms used of Israel. In some senses the Church is the fruition of God’s desire for Israel (cf. Rom 2:28-29; Gal 6:16; 1Pe 2:5; 1Pe 2:9; Rev 1:6).. Yet Israel remains an object of God’s unique love and care (cf. Romans 11).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

servants. App-190.

unto = to.

masters, App-98.

please., well, Greek. euarestos. See Rom 12:1.

answering again. Greek. antilego. Compare Tit 1:9.

Fuente: Companion Bible Notes, Appendices and Graphics

9.] () Slaves to be in subjection to their own (see above on Tit 2:5) masters,-in all things to give satisfaction (this, the servants own phrase among ourselves, expresses perhaps better than any other the meaning of . To be acceptable would seem to bring the slave too near to the position of a friend), not contradicting (in the wide sense, not merely in words, see especially ref. John), not purloining (ref. , , , Suid. , Eustath.), but manifesting (see ref. 2 Cor.) all (possible, reff.) good faith; that they may adorn in all things (not before all men, as Heydenr., al.: cf. above) the doctrine of our Saviour, God (see on 1Ti 1:1. Not Christ, but the Father is meant: in that place the distinction is clearly made. On this adorning Calvin remarks, Hc quoque circumstantia notanda est (this is hardly worthy of his usually pure latinity), quod ornamentum Deus a servis accipere dignatur, quorum tam vilis et abjecta erat conditio, ut vix censeri soliti sint inter homines. Neque enim famulos intelligit quales hodie in usu sunt, sed mancipia, qu pretio empta tanquam boves aut equi possidebantur. Quod si eorum vita ornamentum est Christiani nominis, multo magis videant qui in honore sunt, ne illud turpitudine sua maculent. Thl. strikingly says, , ).

Fuente: The Greek Testament

Tit 2:9. , servants) namely, exhort, Tit 2:6.

Fuente: Gnomon of the New Testament

How We May Adorn the Doctrine

Tit 2:9-15

The servants addressed in this tender and priceless paragraph were household slaves, employed in the most menial drudgery, but they were taught that even they might adorn the Gospel as jewels adorn the brow of beauty. Their holy lives might display and set forth its loveliness. To please ones superiors, in all things so far as our loyalty to Christ permits, is to commend Christ to our households, and win His approval. The grace of God has ever offered salvation, but in Jesus it was brought to our doors. In its first appearance, it came to teach; in its second appearance, it will bring us glory. Have we sat sufficiently long in the school of grace, that our gentle Teacher may instruct us how to live? It must be soberly in regard to ourselves, righteously toward others, and godly toward God. And we cannot realize any one of these unless we resolutely deny ungodliness and worldly lusts. This was the aim and purpose of Jesus in coming to die for us. He wanted to redeem us from all iniquity, purify us as His own, and use us in all manner of good works. It is a solemn question whether that supreme purpose has been realized in our own experience. If not, why not?

Fuente: F.B. Meyer’s Through the Bible Commentary

servants: Eph 6:5-8, Col 3:22-25, 1Ti 6:1, 1Ti 6:2, 1Pe 2:18-25

to please: Eph 5:24

answering again: or, gainsaying

Reciprocal: Gen 16:9 – submit Gen 30:29 – General Gen 31:6 – General Gen 39:2 – house Mal 1:6 – a servant Mat 8:9 – Do Rom 9:20 – repliest Rom 12:11 – serving Rom 15:2 – General 1Co 12:22 – General 1Co 14:3 – exhortation Col 3:20 – in 1Th 2:11 – General

Fuente: The Treasury of Scripture Knowledge

Tit 2:9. See the comments at 1Ti 6:1 on the subject of servants. Not answering again means to refrain from “talking back” to their masters, but to do what they are told without arguing the matter.

Fuente: Combined Bible Commentary

Although Titus, according to some, was a bishop, yea, an archbishop, yet St. Paul exhorts him to look upon the instruction of servants as one part of his charge. Exhort servants; the souls of the poorest slaves and servants, for whom the Son of God died, must be of precious account with, and be particularly concerned for, by the highest ambassador of Christ; as all souls had an equal price, so must they have an equal care.

Observe, 1. The general duty which servants are exhorted to, and that is, obedience to their own masters, in all honest and lawful things, whether their masters were pagans or Christians: if pagans, not thinking that their Christianity freed them from their just commands; is Christian masters, not thinking that they had therefore a greater liberty to be saucy with them, or less obedient to them.

Observe, 2. The particular duties here pressed upon servants,

1. Not answering again, not crossing or contradicting what they are commanded, not saucily replying when they are reproved.

2. Not purloining, that is, not stealing the least thing, nor taking any thing that is their master’s, which is not allowed by their consent, but showing all conscionable trustiness, and that great fidelity and honesty may be found with them.

Observe, 3. The argument or motive to stir up servants to this conscionable care, and conscientious discharge of their duty: that they may adorn the doctrine of God our Saviour in all things; that is, that they may put honour upon Christ and his holy religion, by beautifying their Christian profession by a suitable and becoming conversation.

Learn hence, That it is in the power of the poorest and meanest servant to do much good or much hurt to the Christian religion; some might be ready to say, Alas! what good or hurt, what credit or discredit, can a poor servant do to religion? Much every way: He may adorn the doctrine of God our Saviour by his Christian behaviour as a servant; and the name of God and his doctrine may be blasphemed by him, if he be negligent in his duty.

None are so little and so inconsiderable, ends of religion, capable of serving the great ends of religion, capable of doing good service for God on earth, and of being eternally rewarded by God in heaven.

Fuente: Expository Notes with Practical Observations on the New Testament

Tit 2:9-10. Exhort servants See the notes on the passages referred to in the margin. To please them Their masters; well in all things Lawful, or wherein it can be done without sin; not answering again Though blamed unjustly. This honest servants are most apt to do. Not purloining Secretly stealing any part of their masters goods, not taking or giving any thing without their masters leave: this, fair-spoken servants are most apt to do. But showing all good fidelity And honesty in every thing, great and small; that they may adorn the doctrine of God our Saviour May render it amiable and honourable, even in the eyes of their heathen masters, and of others, when they shall observe its influence on all its possessors, even on those in the lowest stations in life. This is more than St. Paul says of kings. How he raises the lowness of his subject! So may they the lowness of their condition!

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 9

Answering again; contradicting and objecting.

Fuente: Abbott’s Illustrated New Testament

Week 6: Tit 2:9-10 THE SERVANTS

9 [Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all [things]; not answering again; 10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

Most expositors relate the thought of servants to the relationship that the believer has with their employer. This is the primary emphasis of the passage, but it has another application that we need to look at also. The believer’s relationship of servant to their master – Christ.

Employer/employee relationship: This is one of the most important relationships you will have outside your family relationships. It is where you spend most of your time in interpersonal relationships, and it is where people are watching you like a hawk to see if you are living the life you ought.

You will influence more people in this contact with people than any other except possibly your church if it is a large one. You will affect your employer, your managers and your co-workers and all combinations of the three. What an awesome responsibility we have as workers in the work place.

Believer/Christ relationship: We are bought by the Master and we should have a master servant relationship with Him. If not, you are not on the proper footing with God. He bought us, He paid the price for us, and He owns us, yet He waits on us to voluntarily take on that servant position. He could force us into servitude, but He does not, He awaits our loving submission to his position of Master.

In the New Testament time a person could place themselves into servant hood to their master. This was a voluntary decision and was a relationship of deep commitment.

“Exhort” is supplied by the translator to show the continuing series of exhortations to different classes of people. Exhort the servants. Notice first of all that Paul does not go into a three volume tirade about the ills of slavery, nor does he tell the slave owners to free the slaves. He simply beginnings laying out principles for Christian living for those that find themselves in slavery.

This is usually the case in the Bible. The Word reaches us where we are in life no matter the station and allows us the knowledge we need to live a proper Christian life no matter what or who we are in life’s grand scheme of things.

If young, live this way – if a servant, live this way – simply do as the Word directs, no matter your lot in life, be you bond or free, be you male or female, be you rich or poor, or be you sick or in health – live according to the principles from the Word.

“Obedient” is the same Greek word translated obedient in verse five where the young women are told to be obedient to their own husbands. The servant is to obey their master, they are to be submissive to their master, and they are to be subject to their master.

Now in the area of employer/employee, you need to really consider this thought of submission. Can you be submissive while arguing? Can you be submissive while ducking out of work? Can you be submissive while on strike? Can you be submissive while stealing from work? Can you be submissive when you are goofing off when no one is looking? I think not.

To their own masters – is the identical terminology used of the wives and their “own husbands” thus we need to apply the same applications – giving heed to only your own employer, submitting to your own employer – (that one really speaks to the union issue) – doing a good job only for your own employer. In other words, work and honor the man that writes the check at the end of the day, not someone that comes in from outside the relationship and is wanting your time/effort.

We are to do for them, and not only do for them; we are to do well for them. Do a good job, not just getting along. Do such a good job that they realize you are doing well. Why? I have to work for this guy cuz he owns me – why should I do extra? Well, the Lord did extra for us didn’t He? Maybe that should be the reasoning

We need to realize who it is that we are really working for. We may be a slave, or an employee, or a manager, but we are all working for God. It is His glory that we seek and it is Him that should encourage us toward doing an excellent job for those we serve.

I have included a study relating to work and the believer’s attitude toward work as an appendix. If you really want to know what God wants of us as employees/employers, you might find the study of interest.

“Not purloining” is simply DON’T STEAL. Not a tool, not a paper clip and not a chunk of time. You are not to divide your employer from anything that is his. The opposite of that is true as well employers. The word means to embezzle or divide from – or steal something that is not yours.

When working in retail, I observed many people taking thirty minute breaks rather than their fifteen minute assigned breaks. This is stealing just as much as reaching into the cash register and taking a hand full of money for yourself.

We are to show good fidelity or as the word means – good faith. All we do in the work place is to be above reproach that we might adorn the doctrine of God.

This purloining might well relate to the use of the mind as well. When employed the person is hired for all their attributes, not just their physical movements. When on the job we should concentrate on the job and on how to accomplish it in the best manner possible.

Not only this but we ought to have our attitude adjusted correctly so that we can concentrate on what we are doing.

It was mentioned earlier that we aren’t to back talk. I mentioned that I was in retail earlier and I worked under a man that had the habit of rubbing me the wrong way. This man deserved all of these benefits even though he was not the best person to work with.

His favorite habit was to tell me just prior to quitting time that I was going to undertake a long project before I went home. This always required an attitude adjustment shortly after on my part. One time in particular he announced a two-man job, only when I asked for the second man he said no. My attitude was not easily adjusted due to the danger involved in doing it alone, however – ALL our mental faculties should be concentrating on the job so attitude needs to be subservient to the job at hand. Keep the mind clear for the employer, not your self pity.

This man would not talk to me about spiritual things but I know that he knew that I was doing a good job for him because I knew HIM that I served! I trust that if he is ever given the gospel he will be reminded of my non-verbal testimony, as some popped into my mind when I heard the gospel. Several people in a little Bible church had done some inconsequential things for me that made me wander about them. When the pastor was sharing the Gospel with me and after I had accepted Christ, these people came quickly to mind – that is why they were the way they were – they serve Christ.

The overall impact of this statement of Paul’s in these two verses appears to be this: Because of what God has done for us, we ought to react in a certain way. LIVE A GODLY LIFE APART FROM THE WORLDLY SYSTEM THAT WE ARE SURROUNDED BY!

Years ago while I was being interviewed for a position of assistant pastor/school principle/teacher, I was asked how I viewed the rewards that the believer was to be given. Off the top of my head I told the board member that I really did not understand why God included information about rewards in the Bible. I said that rewards would be ice cream on the cherry pie, but that I lived my life as I did to please God not for reward. I told him that God had done so much for my life, that I felt my obligation to Him was to live my life for Him and to do anything that God asked me to do.

Reward has always been irrelevant to my life. I gain rewards, that is fine, but my life, my direction, my work is for God not reward. I lived my life this way for a number of years before I knew that there was such a thing as rewards – getting something out of living for God just wasn’t on my radar screen.

I believe this passage teaches just what I told the board member, even though I had no Biblical basis when I told him what I believed.

APPLICATION:

1. The thought of serving your own master could well relate to the fact that we are supposed to be working. Appendix one has some thoughts on welfare as well.

2. Not only are we to serve but we are to serve well. We are to do the very best job that we can. We aren’t to sluff off and goof off when they aren’t looking; we are to apply every fiber of our being to the job at hand. This includes physical and mental. Do an exceptional job, not just a good job.

I have found that this has its immediate rewards in this life. Most employers will bless those that do a good job and those that are trying to please the employer. I was hired for a ninety day, part time job over Christmas and was ultimately made supervisor and full time – only because the manager saw that I was a good worker.

Reward here is not the point of course, but the reward of God in heaven is the key – He will bless us even if the earthly master does not.

3. The Greek word translated “adorn” is a form of the word used in 1Pe 3:3 when the women are adorning themselves. It has the idea of put in order. In the I Peter passage it is the same word that is translated world. The world order – the decorating. We are told that we adorn the word of God.

This could and does mean we are to decorate the word of God by our actions, or it could be that Paul had this thought of “order” in mind. Titus was to set things in order. He was to set the young women’s thinking on marriage right, and here I think he is asking the servants to do well that the doctrine of God, or the masters thinking about the doctrine of God be set in order.

Undoubtedly, if the Christians were mixed up on what was Christian, then lost people would have no real concept of what was Christian. If the servants are doing well, and not talking back, then the masters will see a little bit of what Christianity is all about.

Even today unregenerate employers see the value in Christian workers. I worked for two Jewish men years ago in a large television repair facility. The work force was about seventy 5 percent Christian all the time. They knew what the Christians were like in the work force and appreciated their work ethic as well as their ethics and morals. I’d guess that they would have had 100 percent believers had they been able to determine the facts before hiring.

I might add that the believers enjoyed working for these men because they knew the employers appreciated their ethics/morals and that they were blessed as employees as much as the company could afford to bless.

The very fact that we are doing right in our actions is going to improve the masters/employers view of Christianity, as would the wrong actions detracting from their view. Imagine, we, even if a lowly servant, can make or break another person’s view of God. An awesome responsibility when you consider it. In a sense, you’re stealing, or your back talk could keep someone from giving heed to the Gospel when they hear it.

4. Eph 6:5-8 mentions “5 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; 6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7 With good will doing service, as to the Lord, and not to men: 8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.”

Paul gives more emphasis to the subject here. “as the servants of Christ, doing the will of God from the heart” – get your minds wrapped around that phrase – this is what everyone of us that works for a living is to do – not optional – it is to be our service to God!

The next phrase clearly points out that we aren’t working for the master/employer; we are working for THE MASTER! “With good will doing service, as to the Lord, and not to men” This is the key to the suffering, the boredom, the lackluster of the work-a-day world. We are serving God in the work place just as much as a pastor is serving God in the ministry. The product at the end of the day may be different, but God looks to you to serve him in the same manner as the pastor or missionary serves in the ministry. We ALL are in the service of the King, just in different places and surroundings.

Pastors/missionaries, you might make special note of that in your thinking over the years. And pastors/teachers don’t you ever demean anyone, of any class, in any job, for their position in life. That janitor that sweeps up after you is serving the same Lord as you and he is doing it with all the fervor that he has to offer, just as you ought to be. It isn’t us and them, it is one another.

We have tended to raise these people up on pedestals for their service to God, when we all ought to be serving in the same manner. Maybe that pedestal is because the workers haven’t been serving the way they ought.

See 1Ti 6:1 ff for more on servant/master relationships.

5. When reading these passages I have always pictured those slaves that make it over to the church fellowship times at someone’s home. Those that are in the work-a-day world, but Keathley points out quite properly that there may well have been slaves in the homes of Christians. These slaves may have been sitting in on the services in their masters’ homes. This is the picture in the book of Philemon.

Imagine a back talking Christian slave hearing these words in the presence of his master. Wow, that would be embarrassing. These people were singled out by Paul right along with the young men and women that were also probably hearing these things in the congregation. That is application of the Word of God!

And we, today, tend to not want to get that up and in your face with our teaching – Paul did, and I think we ought to as well. A little more “in your face” teaching in the church would assist with the holiness issue that is lacking.

6. We won’t settle the issue, but this passage may call to mind the idea of “what is our social responsibility” – Paul did not condemn slavery, Christ did not condemn slavery, Paul gave principles to live by – under – the system of slavery.

Is it our moral, social responsibility to remedy the social ills of our nations? Are we to be active in working against these ills? Are we to protest, fight against these ills?

I think the principle set forth here is to work within the social ills as best we can and allow the principles of Christ to show through and probably bring about change in the ill.

Is the abortion issue in our country not a social ill? I think all would agree. Should we be fighting against this ill? I think the Word would indicate that we work to show Christian principles. I would not be against writing letters, or against protests if peaceful, though these are tied by the media to the fringe radicals and thus it often detracts from the stand of Christians in my mind.

Adorning the Word is our cause, not detracting from it. If we can adorn the Word within the law of our land, then I think we are free to do so. The only limitation would be the relationship between our work to cure the social ills and the ability to evangelize. The later is our command; the former is allowable as long as it doesn’t interfere with the evangelization.

7. Paul tells the servant to be subject to their master. Now, they were already subject to their master legally. The master had rule over the slaves life, but Paul goes a step further – be subject to the master personally – as though you really desire to submit.

This might have application to the work force. Yes, you are under a verbal contract to work so many hours for so much money, but Paul would have you, personally, go a step further and submit yourself to that employer completely on your own.

Again, imagine the business world tomorrow if every Christian in the world went in the next day living as the Lord would have them live. Would not the lost employers of the world take new meaning to the Christianity that they now know? I believe that the world would be drastically changed, as would the church.

8. The business world loses billions of dollars every year to theft and losses due to improper employee activity. They lose even further by the inactivity of employees, when they take extended breaks, call in sick when they aren’t, and when they goof off while no one is looking. Further, retailers lose millions to shop lifting. I hate to say it, but I know parts of these losses are due to believers.

Again, I would challenge you to imagine a world in which all believers started working and living as they ought to – imagine the extra money corporations would have, imagine the witnessing opportunities we would have – and I don’t mean on company time!

I don’t mean to say that all Christians are thieves but I have witnessed many goofing off and taking long breaks and small things such as this. I hate to say it, but I would be a bit limited in intelligence to assume that no Christian ever steals. Maybe not in the big bucks area, but in the use of company paper for personal things, for making copies on company machines without paying, for sneaking a look at your personal email on company time and equipment etc.

9. There is one further item that should be covered. The servant is not to talk back. Let us consider the action needed when the master tells them to do something that the servant knows to be wrong. It could mean the servants life to say no to the master. Yet, would not the master realize this man telling him no might be a most trusted servant – one that will not do wrong.

In business it is quite hard not to do wrong when asked to, because our job is on the line, yet that is what the Lord would have us do – take a stand when needed. It is not an easy thing to do to say no to what I am told to do. Be sure you are on Biblical ground and take your stand.

There is nothing wrong in being nice when you say no, giving reason why you are saying no, and apologizing for having to say no. It may well anger the employer (since his lack of moral character has been exposed 🙂 so the consequences may be unpleasant.

10. “Of God our Savior” is a little different phrase than usually used. I suspect that Paul was drawing attention to the saviorhood of God to make the point that this action is for the possibility of evangelism. If the servant lives properly, then an opportunity for a witness would be the more possible.

All they do is to look forward to adorning the saviorhood of God. In essence it is an example for all believers – do all you do, in every way you can, at any time you can to further the gospel of Christ. It is Him that we serve ultimately, and it is Him that we are to share with others as we have opportunity.

Copyright Rev. Stanley L. Derickson Ph.D. 1996

THEOLOGY OF WORK

by

Stanley L. Derickson

OUTLINE:

INTRODUCTION

I. THEOLOGY OF WORK

II. THEOLOGY OF ETHICAL WORK

III. THEOLOGY OF ACCEPTABLE WORK

IV. THEOLOGY OF UNACCEPTABLE WORK

V. THEOLOGY OF PEACEABLE WORK

VI. THEOLOGY OF GODLY WORK

APPENDIX ONE: Deacon’s fund policy

APPENDIX TWO: Work situations calling for ethical evaluation

APPENDIX THREE: Women working outside the home

APPENDIX FOUR: Workmen of the tabernacle/temple

INTRODUCTION:

In recent days our community was shocked by two teenagers, one of which was on a local high school football team, tortured and beat a stray cat to death and then hid the evidence from their parents. The two boys were jailed on a ten thousand-dollar bail.

One of our churchmen, the following Sunday, related this incident to another more common occurrence that goes, basically, unnoticed by the media and the public at large. He related that it was strange that these two young men would be jailed on $10, 000 bond, while a doctor can plunge a pair of scissors into the brain of a full term baby and suck its brains out and call it a needed medical procedure.

We in America care more for the rights of animals than we do for the rights of other human beings.

I will preempt this study by saying that I am sure that I will offend some. I will also say that I probably should offend more than I will offend. I will also say that it is not I that offends, but Almighty God. He sets the standards that we are to live by, not me.

Premise: We as believers have adopted the secular mind set that tells us that we MUST have our rights.

The Bible is supposed to be our very guide for living as believers. Baptists have as one of their Baptist Distinctives the Bible as their only authority for faith and practice. However, I think that we will see that today Christians oft reject its teachings by our life style.

We live as if “no” was a dirty word. “No” is a word of control. It was designed to limit the activity. We feel that it is a word that will warp our child’s mind so we avoid it like the plague.

Might I remind you that God uses negatives? “Thou shalt not” is a negative much like the word no. God has many negatives, God has many restrictions, yet we in the church over the last few years have given ourselves permission to do all things rather than to follow the restrictions and avoid those things the Scriptures tell us to avoid.

We Christians, seldom say no to ourselves or for that matter to our children. If you spend time in retail stores, you will find that “no” is the word children use when they talk to their parents, rather than the other way around. No, I won’t wear that dress to school. No, I won’t pay for that with my own money – you buy it for me. No, I won’t be quiet. No, I don’t want to go yet. No, I won’t ——– .

Let’s consider our rights for a moment or two.

MY CHRISTIAN RIGHTS

We have been living in a generation that has wanted its rights for all to long. We have groups wanting to be viewed with equal rights. We have groups wanting to be viewed with special rights. We have groups wanting to have the same rights as others. We have groups wanting to limit the rights of some so that they can have special rights. We have groups wanting to limit the rights of some so that they can have more rights than anyone else. Everyone is worried about their rights.

In America we have many rights, and we also have lost many of our rights in recent days. Indeed, if we don’t watch our government, we will be loosing many more of our rights.

Some groups deserve to have rights enforced, while other groups want rights that they have no right to.

We have “CHALLENGED” people that want to be able to do everything that everyone else can do, yet they say don’t treat me as if I’m special. I’m sorry but you can’t have it both ways! If the society spends billions of dollars for ramps and accesses for only those few, then they are special! The ramps and accesses are not necessary for the majority nor are most of them used for the majority. It is not wrong for society to supply equal access to those that need it, but they are special no matter how much they don’t want to be.

Our public schools have been teaching young people that whatever they decide to do is okay. They have the right to make any decision that they want. Now those same young people are older and demanding the rights that no one can give them.

Some of those young people are committing crime and wondering why everyone is upset with them. The young people declare their actions all right and themselves not guilty of anything and wonder why others are upset.

THE RIGHTS WE HAVE GIVEN OURSELVES

I recently talked with a man that was very frustrated for his children. One of his kids and spouse came to him complaining of all their problems. They were both working, they were not making a lot of money, they had no savings, they had a home but it was only a very modest one – not what they wanted, they had a three-year-old car, their kids couldn’t have all the clothes they wanted, they weren’t getting ahead, and in general they were frustrated because they hadn’t achieved the American dream – whatever that is.

As the man talked, I was taken with the total self-centeredness of the family. Everything centered upon them and what they wanted and what they didn’t have.

SOUND FAMILIAR? I find that this is about where most Christians live their lives. Their concentration is acquiring material things, and acquiring more material things.

If you have been watching television news over the last few years, you know that many people in our nation have been denied the American dream. They resent this exclusion from what EVERYONE ELSE HAS. Indeed, many people in recent riots mentioned this exclusion from what was rightfully theirs as Americans. They haven’t achieved what they feel in their minds they should have achieved in the material realm.

Their thinking is very similar to the farmers I used to work within in the Midwest. When I would ask them how they had done in a certain year they would tell me that they lost 25, 000 dollars or some such figure. I was talking to them in their $150, 000 home working on their $800 television set. I had walked by their three new cars and pickups and had admired the four new snowmobiles parked in the garage.

Now, I would try to figure all this out. Just how does the expression of always loosing money relate to the facts of all I had viewed?

It was explained to me by a farmer one day. The farmer in that area would decide how much he wanted to make the coming year. Say he decided he wanted to make $60, 000 and at the end of the year he had only made $40, 000, then he has lost $20, 000.

Using this method of accounting, I must admit that my wife and I have been loosing about $35, 000 per year for the last 30 years. Do you suppose IRS would accept this as real business losses?

Now, let us consider the rights that God has given us in this area of life.

THE RIGHTS GOD GAVE US

I would like to read God’s estimation of our rights to the American dream. (By the way isn’t a dream something that you look forward to and work toward? The American dream has been something that millions have worked their lives for, not something that is given to them by the federal government because it was due them.)

Gen 3:17 b-19 “And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18 “Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19 “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.”

God says that we will live – eat and survive – by the sweat of our brow. He does not give 25 declarations, such as: THOU SHALT HAVE A GORGEOUS HOME. THOU SHALT HAVE A BMW. THOU SHALT HAVE A HUGE SAVINGS ACCOUNT. THOU SHALT HAVE A BULGING BILLFOLD. THOU SHALT HAVE A COLLEGE EDUCATION. THOU SHALT HAVE A FIVE BEDROOM HOUSE. THOU SHALT HAVE A …….. . BY THE SWEAT OF YOUR BROW, YOU ILL SURVIVE THIS LIFE, NOT BY THE SIZE OF THINE BANK ACCOUNT.

Our society has given us the self-centered/materialistic mind set that many of us function under today. It is an incorrect mind set!

Before you take what I say wrong, let me be quick to say that God has supremely blessed some of his people through the years. He has chosen to give many of his people great wealth and prosperity, but this is a blessing over and above what he has promised. He has only promised us the need to work for our NEEDS.

When struggling through the first years of Bible College we had very little income. We needed a car to replace the old one that was without a transmission for the second time. We looked at all the cars we could afford and they were in worse shape than our present car. We had bid the salesman goodbye and were leaving the lot. As we neared the edge of the lot we spotted a beautiful white Plymouth Sport Fury convertible. We stopped and commented on how great it would be to have such a car. The salesman walked up and said, “You wouldn’t be interested in that would you?” I told him we certainly would. He left for a moment and returned to tell us that his manager wanted to move the car as winter was near and they could seldom sell convertibles in the winter. They gave us the car for what we had to spend!

STRUGGLING, POOR BIBLE COLLEGE STUDENTS driving a Sports Fury convertible with bucket seats and leather interior! God truly blesses sometimes.

Scripture bears out this line of thinking. Abraham, David, Solomon for a few from the Old Testament. These men had great wealth. While these men had great wealth, there were MANY that were barely getting by financially.

We often quote Mat 6:33 to show that we will be given all we need. “Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” Most interpret “all these things” as everything we want.

NO! The context shows clearly that God is promising, not to provide all our wants, but to supply our NEEDS!

God promises to give to us the needs of life. Those things required to keep us alive.

DON’T TAKE ME WRONG! We as believers DO HAVE A LOT OF RIGHTS! I would like to remind you of some of these GOD GIVEN RIGHTS.

WE HAVE THE RIGHT TO BE A WITNESS for our Lord: Mat 28:18-20

WE HAVE THE RIGHT TO BE HOLY: 1Pe 1:15-16 “But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy.”

WE HAVE THE RIGHT TO BE PERSECUTED: Joh 15:20 a “Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you;”

WE HAVE THE RIGHT TO USE OUR SPIRITUAL GIFTS: Eph 4:8 “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.” The following context of this verse shows that the gifts are to be used, not laid aside in disuse!

WE HAVE THE RIGHT TO BE PRAYERFUL: 1Ti 2:8 A “I will therefore that men pray every where,” (Jam 5:16 also)

WE HAVE THE RIGHT TO SUPPORT THOSE IN NEED: Gal 6:2 “Bear ye one another’s burdens, and so fulfil the law of Christ.”

WE HAVE A RIGHT TO ETERNAL REST: Rev 14:12 “Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus. 13 And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.”

WE HAVE A RIGHT TO FREEDOM FROM SIN: Rom 6:22 “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.”

WE HAVE THE RIGHT TO LOVE ONE ANOTHER: “For this is the message that ye heard from the beginning, that we should love one another.”

Now that we know what our true Christian rights are, compare them to the rights that you tend to be worried about and see if your mind is running with God or the world.

Having said all this I trust that you understand that God has created us with the ability to work. Since the fall He has deemed it fitting that we make our living by the sweat of our brow, thus knowing what work is might well be very appropriate to anyone wanting his/her rights!

I. THEOLOGY OF WORK

Technically theology is a study of God or something closely relating to God. Work is an integrated part of God’s plan for man, even before the fall.

A theology of work is a loose usage of the term theology, though I think in our present society with its emphasis on government help, welfare, etc. a theology of work is needed. A study of the thought of work as God sees it. If you object to the use of the term theology substitute the word philosophy.

This will not be a long work, as the Scripture is quite clear that all mankind is to exist by the sweat of the brow. We in our technological society have a distinct advantage to poor Adam. We can sit in the air-conditioned office and put in our eight hours – if we are so blessed. Adam had to pick up his regrets the day after being kicked out of the garden and start scratching for food and shelter.

In Gen 1:4 we see that God evaluated His own work and saw that it was good. God worked! This should require us to acknowledge that work can’t be bad!

I would like to take a slight side track and comment on evaluation of work for a moment. There is no tool of life that is more effective to help you in your work for the Lord. EVALUATION! Without evaluation, you cannot know how you are doing! That is almost as much a fact of life as is the law of gravity.

If you do not evaluate your work you will never know if you are doing a good job or a bad job. When teaching I told my students that I automatically evaluated their work – grades and tests!

As you go into life you should learn to evaluate everything that you do including your secular work. This will help you see your good points and your poor points. As you see the good you can continue to improve to do even better. As you see the bad you can find out why it is bad and make moves to correct the problems.

In Gen 2:1-3 we find some information that may help you in your study of work. The Sabbath was GOD’S DAY OF REST FROM HIS WORK! There are four principles set forth concerning the Sabbath.

1. COMPLETION: God had finished His work and now was resting. Think of that scene! Picture God resting. Quite a unique concept, the God of the universe resting.

2. CEASING: God rested after a hard work out. Q. Does God need rest? NO! The term has the idea of repose.

3. BLESSED: Two points. a. Some say it was to be a blessing to those that observed it. Point – the text does not say this. b. He blessed it. The text doesn’t require blessing for more than one day.

4. HOLINESS: He set it apart or sanctified it.

It is of interest that these points also fit Christ and the Lord’s Day, Sunday.

1. COMPLETION: The work of Christ was complete on the first day.

2. CEASING: Christ sat down at the right hand of God after finishing His work for an extended time. Heb 4:10 “He also hath ceased from His own works, as God did from His.”

3. BLESSEDNESS: Our joy is in Christ since He finished His work. 4. HOLINESS: We are set aside because of His work. As well as the first day.

In Gen 2:15 we see that God had work in mind for Adam from the very beginning. We need not feel that we are worthless for God can find something for us to do! I don’t think that there was a riding lawn mower with eleven attachments; however I don’t think that this work would have been dissatisfying to Adam.

EVEN IN PARADISE THERE WAS WORK TO BE DONE! Now apply that. God created work just as He did the heaven and earth. Shouldn’t we enjoy work as much as the mountains or oceans?

II. THEOLOGY OF ETHICAL WORK

A few years ago the president of the school where I was teaching theology called me into his office and showed me a news headline. “Major Business Colleges Now Offering Courses in Ethics.” My exclamation was, “IT’S ABOUT TIME!”

There is work and then there is ethical work. The crook that breaks into your home and helps himself to your belongings is working. He may even break a sweat, yet this is not ethical work. It is not work that is accepted by our society. I trust you will understand the need to take a moment to consider this topic.

Ethical work is work that is an acceptable mode of making a living according to the dictates of society. Herein is the rub.

Our society is, in part, dictated by our legislators. They have defined ethical work by the programs that they have developed to “help” the poor.

Ethical work in 1997 America is working at some job that allows you to make the level of financial status that you desire.

Now, within this thought is the fact that some won’t take a minimum wage job because it won’t bring them to their level of financial status. So, the government has developed all of the welfare programs to help these people that are disadvantaged to raise themselves up to their standards – not by working but by filling out government forms and staying at home and not engaging in work.

This study will attempt to look at ethical work, not what we have in America. This study will look at the real world, the work a day world, the world that sees a days work as the prerequisite for a days pay.

To this end I would like to introduce a passage from the New Testament. 2Th 3:6-15 “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8 Neither did we eat any man’s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count [him] not as an enemy, but admonish [him] as a brother.”

I am not even going to give comment on this passage. It is quite clear that the writer of the epistle was moved by God to state that if you don’t work, you don’t eat. Now, before I be labeled sadistic etc. let me state that there is another teaching in the Word of God that is clear that if someone is unable to work, there should be help available.

The key is the thought of work. In our society the definition of the ability to work is stretched to the limit. We lived in an apartment complex years ago where many welfare recipients lived. The men of the house would go out into the parking lot and play football etc. with their bad backs almost daily.

Unable to work – even in a sit down office job, but they could do all those pleasurable items like fishing, hunting, sports, working on cars, etc.

It should be obvious to the Christian that those in the church that do not work are to be shunned – that is church discipline! Few are the churches today that take steps of discipline in any case much less the thought of someone on perpetual welfare.

Welfare is not wrong! Welfare is for those that need assistance until they can get back onto their feet. I doubt that there is a person in the United States that wouldn’t agree that we should help those in need, but there is growing opposition to the present system that seems to reward everything except work.

In keeping with this thought I have included as an appendix to this study a deacons fund policy that might give you ideas for your church in how to help those in need. This policy grew out of a young couple coming to our church in need of help. They said they were believers, were new to town, were unable to find work and needed gas money. The deacons gave the couple $50 and we never saw them again – even though they thought they would like to attend our church.

III. THEOLOGY OF ACCEPTABLE WORK

Rom 14:7-8 “For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.”

The believer that is sold out to live his/her life for God assumes that God is the sole center of the person’s life. Rom 12:1-21 is clear that we are all to offer ourselves a living sacrifice to him. Based on these thoughts then we can understand the following philosophy of life that I would like to present.

Since we are God’s, and since we have offered ourselves to Him, then NO MATTER WHAT JOB or work we do, we do because of HIM and not ourselves. Based on this then, when we go to work, what kind of job are we to do? Christ gave his life on the cross for us – He has bought us – the only quality of work we should EVER offer is our very best.

Since we work for God our very very best abilities should be used, our very very best efforts should be given, and our very very best attitude should be present! Now, when you get mad at that coworker – you are in need of speaking to your employer – God.

Even if you are working for a very poor employer – you are serving God and actually your real employer is God. He allows you good health to work, He allows you the abilities to hold the job, and He allows the employer to give you work.

Eph 6:5-7 is a good basis for this thought. It speaks to slaves – isn’t that what you always complain about being at work! No, we are not slaves, but if a slave is to have the attitude of Eph 6:1-24 then surely all free employees should have at least the same attitude.

(Eph 6:5-24 “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; 6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart; 7 With good will doing service, as to the Lord, and not to men: 8 Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free. 9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.”)

You may have noticed I included a couple of verses for masters/employers as well – just in case the reader is not in the slave category.

The very best that you can is the type of job you should do. When living in Wyoming the only job I could find was janitor work at a printing company. It paid well and I only worked two-three hours a day and it was adequate for the time. I must admit, however, there is absolutely no way that I could have gone into that job on a daily basis without knowing it was God that I was working for. Had I been required to go into that job with nothing more to look forward to than a pay check, I don’t think I would have gone. My key thought in that job was that it was a means of living, it was a means of having time to do the work of the ministry, and that it was a means for me to honor God by doing the very best that I could.

Each and every day that I had the job, on the way to work my prayer was that I might honor God by what I did, that I might do a good job for the Lord (not the employer – though I’m sure he enjoyed my work), and that I might present Christ in my actions.

It was during this time that I developed a systematic theology. Initially when I had so much extra time I decided to set down a systematic theology for my children’s benefit. Little did I know that this effort would blossom into something as big as it has. It is on the internet being accessed by people all over the world. I have always felt that my being faithful in the janitor job allowed God to do something much bigger than sweeping floors.

IV. THEOLOGY OF UNACCEPTABLE WORK

Somewhere when teaching I ran across a quote that has stuck with me. “Christian mediocrity is still mediocrity.” Doing a sloppy job as a Christian is still a sloppy job. Doing the job haphazardly as a Christian is still a haphazard job. Just because we are believers, it does not mean that we can do a poor job and expect God to make up the difference.

Little needs to be said in this section. We are to do the best that we can, thus anything less is unacceptable. If we decide to view our occupation as something less than our best, then we are thumbing our nose at the Lord. He asks for the best, and that is what we should give to Him.

V. THEOLOGY OF PEACEABLE WORK

The Scripture calls us to get along peaceably with others, be they believers or nonbelievers. Thus an application of our principle of work should be that we work peaceably with our co workers and our employers. You may say, “You’re asking an awwwwfffulll lot Lord!” There have been times when I have felt the same way.

Co workers and employers can be a pain in the neck. I had been having a very bad day when my employer came to me – five minutes before I was to go home – and told me he wanted a certain job done. I knew that the job would take a couple hours at best. I worked peaceably with him, but I must admit I didn’t get any spiritual blessing from it because I had an attitude problem for quite awhile.

AGAIN, if we are working for God – then the extra work that is laid on won’t be a problem to us.

(SEE I AIN’T PERFECT YET!) I have often thought that Paul placed the phrase “…that we may lead a quiet and peaceable life in all godliness and honesty.” with the prayer and intercessions of the previous verse for my benefit. If I am praying for all men then I can have that peaceable life. (1Ti 2:1-2)

God is the one we should work for, but the man that writes that paycheck deserves all we can give him as well.

Everything we do honors God and I have seen more than one of my past employers notice the job I have done and know that it was God that brought that good job about.

VI. THEOLOGY OF GODLY WORK

I would like to look at two aspects as we close. The thought of Godly work breaks well into two divisions. First of all the thought of the ministry and secondly the thought of work, jobs and occupations that ought not to be held by Christians.

MINISTRY: For many years I have viewed the call to ministry as a special blessing to the person that receives it. They are called into a work or ministry that they truly enjoy. They can get up in the morning and know that they are going to enjoy what they do – not like some that get up in the morning knowing that they will have to clean bathrooms, or sew 3, 000 seams, or weld 4, 000 pieces, or what have you.

The minister of God that is paid for his work is the nearest thing to skirting the curse that I can think of. Actually any one that enjoys their work is flirting with overcoming the curse to me. Not that the person is trying to get around God, but they are involved in doing what they want to do in life and get paid for it.

I’m sure many there are that are in this situation that are not in a full time ministry – indeed, if we are REALLY working with that attitude of “I’m doing it for God.” we will enjoy what we do.

UNGODLY WORK: In this area I trust that I will not step on toes for there is wide latitude as to what is right and wrong in our day and age even among believers.

I would naturally class any illegal work in this area. I also would class many other works here as well. There are occupations that are morally improper for the believer to be involved in as well. Then there are the areas where it may be legal, and it may be morally all right, but is it all right for a believer.

Among the illegal, we are speaking of crime, embezzlement, cheating, etc. The morally wrong would be those things that God condemns even though our society or government may not condemn. Prostitution for example is legal in some areas, yet not Biblically right.

The last area is less easy to decide. For example should a Christian sell lottery tickets? Some are probably trying to figure out what I am talking about. Many believers play the lottery, so why would selling the tickets be wrong. Many Christians view gambling of any kind wrong. It is placing something God has entrusted to them to be a good steward with. Putting it out to chance is not good stewardship.

Should a Christian sell alcoholic beverages? Should a Christian be a janitor in a pornographic printing company (NO I WASN’T)? Should a Christian work in a store or business where the employees are expected to cheat the customer.

These are some areas where believers must go to their Bibles, Godly counselors, and God for guidance and advice.

Then the person must make up their own mind.

I would encourage anyone in these areas to consider very carefully their decision in light of the thought that their testimony before the world may be hindered. If you are working in one of these areas, you may cause people to stumble, or you may cause people to not want to listen to you when you witness to them.

For example if you have friends that have high moral standards even though they are not Christians – and there are many people in this classification – and you take a job in an area where they feel you ought not, they will most likely not listen as closely when you talk of their sin and their need of Christ’s work on the cross.

Even within the okay jobs, with the okay employers, with the best of intentions, we will find ourselves faced with moral decisions. Some examples might help you watch your steps. These are found in appendix two.

I have also included an appendix relating to Christian women working outside the home. This is found in Appendix three.

There seems to be more and more controversy about Christian women working outside the home.

I trust that this has been helpful to some. It is not meant to be a complete study of work in the Bible; it is just a beginning for the person that wants to go deeper.

APPENDIX ONE

(This policy was formed with the Congregational form of government in mind. It would be quite easy to adapt it to other forms of church government.)

In that the Scripture is very clear that we are to be in the custom of assisting other believers in need, and in that the Scripture is very clear that we are to be in the custom of assisting widows and orphans, and in that the Scripture is clear that we are to be in the custom of assisting strangers, we hearby institute this policy to assist us in this ministry to those in need. (See footnote at end of policy for references.)

Each person seeking assistance will be interviewed by two of our deacons/elders and their concurrence will result in help. There is no need to INVESTIGATE a request for help other than to talk with the person involved to gain a sense that the need is valid. (We will trust God to guide us in our decisions and allow Him to deal with those that misuse our ministry.)

1. The fund shall be financed by an offering taken in the missions bowl after the Lord’s Table service each month.

2. The fund shall be dispersed under the guidance of the deacons.

3. The funds will be distributed by gift certificate as much as possible or by cash/check if the need is not available via certificates.

4. A grocery closet will be maintained at the church via the donations of the membership. It will contain sealed goods that can be stored for extended periods of time.

5. If the fund is depleted, and a seemingly valid case exists, the deacon and pastor may go before the church for special offering/general fund expenditure for the assistance.

6. A list of social service agencies will be maintained and a copy of that list shall be given to each person requesting assistance. (It is assumed by this policy that much of our tax money goes to support social services, so we should make use of those services for the assistance of those in need.)

7. A total value for each assistance shall not exceed $50. (Groceries need only be approximated.)

8. The above is not to say that every person that requests assistance is to be helped. It shall be at the discretion of those talking with the person that may or may not determine to extend help from the church family.

9. If there is a choice between church family members and those outside the church, then the church families’ needs should be met first.

FOOTNOTE:

Heb 13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Act 6:1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 1Ti 5:3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. Jam 1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world. Mat 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty , and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed [thee]? or thirsty , and gave [thee] drink? 38 When saw we thee a stranger, and took [thee] in? or naked, and clothed [thee]? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done [it] unto one of the least of these my brethren, ye have done [it] unto me.

Nave’s topical Bible references for further study: De 15:7-18; Lev 25:35-43; Psa 41:1; Psa 112:9; Pro 3:27-28; Pro 11:25; Pro 22:9; Pro 25:21-22; Pro 28:27; Isa 58:6-7; Isa 58:10-11; Eze 18:5; Eze 18:7-9; Mat 5:42; Mat 19:21; Mat 25:35-45; Mr 9:41, 10:21; Lu 3:11, 11:41; Act 6:1-4; Act 11:29-30; Rom 15:25-27; 1Co 13:3; 1Co 16:1-3; 2Co 8:1-15; 2Co 8:24; 2Co 9:1-15; Gal 2:10; Php 4:10-18; 1Ti 5:8; 1Ti 5:16; 1Ti 6:18; Heb 6:10; Heb 13:16; Jam 2:15-16; 1Jn 3:17.

APPENDIX TWO:

1. While working as a television technician a customer asked me to alter a circuit in their little color television. I looked the set over and found that I could do the requested work and proceeded. I plugged the set in and saw a bright flash in the neck of the picture tube which indicated that I had damaged the tube. Correct I was. I had blown the picture tube. It would cost over $100. to replace the part.

I took my job in hand and told my employer what I had done. He thought for awhile and told me to call the customer and tell them that we had to orders some parts and that we would call when they got in. This required two things: A lie to the customer, and a listing of parts on the work order, neither of which are morally acceptable to me.

I knew that I could not do as my employer – a man of usually high moral character – had requested. I asked him if it wouldn’t be better to just be up front with the customer and apologize and tell them what was going on. My employer thought for a moment and agreed with my estimation of the situation. I called the customer and told him of the problem and he was quite understanding and even felt bad that he had requested we do the work.

2. You are being given free health insurance by your employer. The agent comes in and requests your signature on a health form. You sign the form and as you finish you notice that the form is already dated – three weeks prior to your signature.

What do you do? Do you chance not being covered with the FREE insurance? Do you upset your employer’s agent? Do you upset your employer? I trust you will do what is right.

3. Your employer tells you to tell a customer that a refund will be mailed out in two weeks. You know, however that the company policy is that you don’t mail out the refund. Only when the customer calls and asks why they haven’t received the refund do they send it out. Do you lie to the customer? Even though you know the company does this because they know that crooks don’t usually call back? Even though you feel that this customer is really a crook?

4. You take a job at a Christian book store and on the first day you find out that they sell books that disagree with your beliefs. Do you quit? Do you sell books that you really don’t agree with?

5. You take a job at a television repair shop. On the third day, over lunch you hear the other two employees talking of the employer as if he is the dumbest person on earth. You hear them indicate that they have cheated him. You find out that one of the men is not legally licensed in the state to work on television sets. Do you continue your job – it’s their problem not yours – right? Do you quite? Do you tell your former employer why you have just quit?

6. As an older person with a lot of education you find that you cannot find employment. Many tell you it is due to your age or that you have too much education. Someone tells you to just fill out applications and don’t mention the education. Do you do such a thing knowing that the applications state that you are swearing the information is true when you sign the application?

These are just a few examples of ruff spots I’ve run into over the years. There are all sorts of ways that the Devil will twist truth and squeeze right living to see if you will do wrong. I trust you will be on your toes in the work place as well as at home.

The moral of this section is watch where you are headed and ask questions before you move forward. Think about the ramifications of your actions. I have found myself in situations where I knew what was right, but wanted to go the easy route. Being Godly EVERY day is the only way to live your life.

The work world has some slippery corners to turn, and I trust that it is the Holy Spirit that is holding you up, not the Devil that is helping you fall down!

APPENDIX THREE:

There have been preachers that have taught and preached that the woman is to be in the home. Because of this many women in our churches have had feelings of guilt because they either wanted to, or had to work outside the home.

I stayed in the home of a couple overnight in Kansas and had a real good time of fellowship. When I went up for breakfast, the husband was not out to the kitchen yet. The wife turned to me and ask, “Stan, do you think that it is all right for women to work outside the home?” I told her that I did and shared some thoughts with her.

She was almost in tears when I was finished. She had been under great pressure from her Christian community concerning her going to work. She said that she felt that the mothers place was in the home. I agreed with her, but within the Scripture I had shared.

She told me that she had been raised that it was wrong for the wife to work. Her husband had been in the hospital for heart problems and had been told not to work anymore. She had no choice but to go to work.

She was quite relieved that there was someone that saw that she had no choice. I ask her if she had talked with her pastor. She said yes, and that he had told her about what I had told her. She was not even confident in what her pastor had said due to her strong upbringing in the church and the pressure from others in the church.

A working mother being a possibility is based on a couple of Scriptural observations.

1. Pro 31:10-31. This passage makes mention of the wife purchasing property, caring for a household, planting a vineyard, selling fine linen that she has made and in all this finds time to be a good wife.

Notice should be made of verse 28, “Her children rise up, and call her blessed; her husband also, and he praiseth her.”

Verse 30 also gives the key to this type of woman, “Favor is deceitful, and beauty is vain, but a woman who feareth the Lord, she shall be praised.”

2. The book of Acts mentions two ladies that were involved in working. Act 16:14 mentions Lydia, “… a seller of purple, of the city of Thyatira….” Act 18:2 ff mentions Priscilla and her husband. “…for by their occupation they were tentmakers.”

It is always best if the mother can remain at home at least while the children are at home, but this is not possible in all situations (The children benefit greatly by having their mother present all the time.). We as believers should understand the Biblical record and not just our own personal preference.

I would prefer that all women remain in the home if they desired to, yet that is not realistic in some cases.

APPENDIX FOUR:

We won’t take time to consider the following, but you might do some study in the area of the workmen of the tabernacle and the temple. These workmen were involved in God’s work and they did a good work.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

2:9 {4} [Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all {c} [things]; not answering again;

(4) The seventh admonition, concerning the duty of servants to their masters.

(c) Which may be done without offence to God.

Fuente: Geneva Bible Notes

Bond-slaves 2:9-10

Slaves were known for their readiness to embrace new religions. [Note: Towner, The Letters . . ., p. 735.] For this reason Paul may have given instructions to those of them that had become Christians. Paul’s words to slaves begin with a general request followed by four principles arranged chiastically (positive, negative, negative, positive) the first two of which address attitude and the last two fidelity. [Note: Knight, p. 315.]

Believing slaves were (1) to be submissive to their own masters in everything and (2) to try to please their masters. They were (3) to refrain from talking back when given instructions, (4) not to steal from them, and (5) to prove completely trustworthy. Again the reason for this kind of behavior follows. It is that such behavior is in harmony with and therefore adorns (contributes to the enhancement of by providing a complimentary setting for) the teaching concerning God our Savior.

"Since slaves were part of the Hellenistic household, it is quite possible that the false teachers’ disruption of Cretan households (Tit 1:11) accounts for the kind of disrespectful behavior among slaves implied by this set of instructions. Something similar had occurred in Ephesus (see 1Ti 6:1-2)." [Note: Towner, 1-2 Timothy . . ., p. 241.]

"Where all around there is disrespect or indifference to those in authority, a Christian’s respectful attitude and speech, backed up by good performance, will demonstrate that God’s message of salvation produces positive, visible results. This is an opportunity for witness that we must not miss." [Note: Ibid., p. 243.]

"There are no slaves in our [United States] 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!’’" [Note: Wiersbe, 2:266.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 22

THE MORAL CONDITION OF SLAVES-THEIR ADORNMENT OF THE DOCTRINES OF GOD. – Tit 2:9-10

SOMETHING has already been said in a previous discourse on 1Ti 6:1-2 respecting the institution of slavery in the Roman Empire in the first age of Christianity. It was not only unchristian, but inhuman; and it was so widespread that the slaves outnumbered the freemen. Nevertheless the Apostles and their successors taught neither to the slaves that they ought to resist a dominion which was immoral both in effect and in origin, nor to the masters that as Christians they were bound to set their servants free. Christianity did indeed labor for the abolition of slavery, but by quite other methods. It taught masters and slaves alike that all men have a common Divine parentage and a common Divine redemption, and consequently are equally bound to show brotherly love and equally endowed with spiritual freedom. It showed that the slave and his master are alike children of God, and as such free; and alike servants of Jesus Christ, and as such bondmen, -bondmen in that service which is the only true freedom. And thus very slowly, but surely, Christianity disintegrated and dispersed those unwholesome conditions and false ideas which made slavery to be everywhere possible, and to seem to most men to be necessary. And wherever these conditions and ideas were swept away, slavery gradually died out or was formally abolished.

As the number of slaves in the first century was so enormous, it was only in accordance with human probability that many of the first converts to Christianity belonged to this class; all the more so, as Christianity, like most great movements, began with the lower orders and thence spread upwards. Among the better class of slaves, that is those who were not so degraded as to be insensible of their own degradation, the gospel spread freely. It offered them just what they needed, and the lack of which had turned their life into one great despair. It gave them something to hope for and something to live for their condition in the world was both socially and morally deplorable. Socially they had no rights beyond what their lord chose to allow them. They were ranked with the brutes, and were in a worse condition than any brutes, for they were capable of wrongs and sufferings of which the brutes are incapable or insensible. And St. Chrysostom in commenting on this passage points out how inevitable it was that the moral character of slaves should as a rule be bad. They have no motive for trying to be good, and very little opportunity of learning what is right. Every one, slaves included, admits that as a race they are passionate, intractable, and indisposed to virtue, not because God has made them so, but from bad education and the neglect of their masters. The masters care nothing about their slaves morals, except so far as their vices are likely to interfere with their masters pleasures or interests. Hence the slaves, having no one to care for them, naturally sink into an abyss of wickedness. Their chief aim is to avoid, not crime, but being found out. For if free men, able to select their own society, and with many other advantages of education and home life, find it difficult to avoid the contact and contaminating influence of the vicious, what can one expect from those who have none of these advantages, and have no possibility of escape from degrading surroundings? They are never taught to respect themselves; they have no experience of persons who do respect themselves; and they never receive any respect from either their superiors or their fellows. How can virtue or self-respect be learnt in such a school? “For all these reasons it is a difficult and surprising thing that there should ever be a good slave.” And yet this is the class which St. Paul singles out as being able in a peculiar way to “adorn the doctrine of God our Savior in all things.”

“To adorn the doctrine of God.” How is the doctrine of God to be adorned? And how are slaves capable of adorning it?

“The doctrine of God” is that which He teaches, which He has revealed for our instruction. It is His revelation of Himself. He is the author of it, the giver of it, and the subject of it. He is also its end or purpose. It is granted in order that men may know Him, and love Him, and be brought home to Him. All these facts are a guarantee to us of its importance and its security. It comes from One Who is infinitely great and infinitely true. And yet it is capable of being adorned by those to whom it is given.

There is nothing paradoxical in this. It is precisely those things which in themselves are good and beautiful that we consider capable of adornment and worthy of it. To add ornament to an object that is intrinsically vile or hideous, does but augment the existing bad qualities by adding to them a glaring incongruity. Baseness, which might otherwise have escaped notice, becomes conspicuous and grotesque. No person of good taste and good sense would waste and degrade ornament by bestowing it upon an unworthy object. The very fact, therefore, that adornment is attempted proves that those who make the attempt consider the object to be adorned an object worthy of honor and capable of receiving it. Thus adornment is a form of homage: it is the tribute which the discerning pay to beauty.

But adornment has its relations not only to those who bestow, but to those also who receive it. It is a reflection of the mind of the giver; but it has also an influence on the recipient. And, first, it makes that which is adorned more conspicuous and better known. A picture in a frame is more likely to be looked at than one that is unframed. An ornamented building attracts more attention than a plain one. A king in his royal robes is more easily recognized as such than one in ordinary clothing. Adornment, therefore, is an advertisement of merit: it makes the adorned object more readily perceived and more widely appreciated. And, secondly, if it is well chosen and well bestowed, it augments the merit of that which it adorns. That which was fair before is made still fairer by suitable ornament. The beautiful painting is still more beautiful in a worthy frame. Noble ornament increases the dignity of a noble structure. And a person of royal presence becomes still more regal when royally arrayed. Adornment, therefore, is not only an advertisement of beauty, it is also a real enhancement of it.

All these particulars hold good with regard to the adornment of the doctrine of God. By trying to adorn it and make it more beautiful and more attractive, we show our respect for it; we pay our tribute of homage and admiration. We show to all the world that we think it estimable and worthy of attention and honor. And by so doing we make the doctrine of God better known: we bring it under the notice of others who might otherwise have overlooked it: we force it upon their attention. Thus, without consciously intending to be anything of the kind, we become evangelists: we proclaim to those among whom we live that we have received a Gospel that satisfies us. Moreover, the doctrine which we thus adorn becomes really more beautiful in consequence. Teaching which nobody admires, which nobody accepts-teaching which teaches nobody is a poor thing. It may be true, it may have great capabilities; but for the present it is as useless as a book in the hands of an illiterate savage, and as valueless as treasures lying at the bottom of the sea. Our acceptance of the doctrine of God, and our efforts to adorn it, bring out its inherent life and develop its natural value, and every additional person who joins us in doing this is an augmentation of its powers. It is within our power not only to honor and make better known, but also to enhance, the beauty of the doctrine of God.

But slaves, -and such slaves as were found: throughout the Roman Empire in St. Pauls day, -what have they to do with the adornment of the doctrine of God? Why is this duty of making the Gospel more beautiful specially mentioned in connection with them? That the aristocracy of the Empire, its magistrates, its senators, its commanders, -supposing that any of them could be induced to embrace the faith of Jesus Christ, – should be charged to adorn the doctrine which they had accepted, would be intelligible. Their acceptance of it would be a tribute to its dignity. Their loyalty to it would be a proclamation of its merits. Their accession to its ranks would be a real augmentation of its powers of attraction. But almost the reverse of all this would seem to be the truth in the case of slaves. Their tastes were so low, their moral judgment so debased, that for a religion to have found a welcome among slaves would hardly be a recommendation of it to respectable people. And what opportunities had slaves, regarded as they were as the very outcasts of society, of making the Gospel better known or more attractive?

So many a person, and especially many a slave, might have argued in St. Pauls hearing; and not altogether without reason and support from experience. The fact that Christianity was a religion acceptable to slaves and the associates of slaves was from very early times one of the objections made against it by the heathen, and one of the circumstances which prejudiced men of culture and refinement against it. It was one of the many bitter reproaches that Celsus brought against Christianity, that it laid itself out to catch slaves, women, and children, in short the immoral, the unintellectual, and the ignorant classes. And we need not suppose that this was merely a spiteful taunt: it represented a deep-seated and not altogether unreasonable prejudice. Seeing how many religions there were at that time which owed much of their success to the fact that they pandered to the vices, while they presumed upon the folly and ignorance of mankind, it was not an unjustifiable presumption that a new faith which won many adherents in the most degraded and vicious class of society, was itself a degrading and corrupting superstition.

Yet St. Paul knew what he was about when he urged Titus to commit the “adorning of the doctrine of God” in a special manner to slaves: and experience has proved the soundness of his judgment. If the mere fact that many slaves accepted the faith could not do a great deal to recommend the power and beauty of the Gospel, the Christian lives, which they thenceforward led, could. It was a strong argument a fortiori. The worse the unconverted sinner, the more marvelous his thorough conversion.

There must be something in a religion which out of such unpromising material as slaves could make obedient, gentle, honest, sober, and chaste men and women. As Chrysostom puts it, when it was seen that Christianity, by giving a settled principle of sufficient power to counterbalance the pleasures of sin, was able to impose a restraint upon a class so self-willed, and render them singularly well-behaved, then their masters, however unreasonable they might be, were likely to form a high opinion of the doctrines which accomplished this. So that it is neither by chance, nor without reason, that the Apostle singles out this class of men: since, the more wicked they are, the more admirable is the power of that preaching which reforms them. And St. Chrysostom goes on to point out that the way in which slaves are to endeavor to adorn the doctrine of God is by cultivating precisely those virtues which contribute most to their masters comfort and interest, -submissiveness, gentleness, meekness, honesty, truthfulness, and a faithful discharge of all duties. What a testimony conduct of this kind would be to the power and beauty of the Gospel; and a testimony all the more powerful in the eyes of those masters who became conscious that these despised Christian slaves were living better lives than their owners! The passionate man, who found his slave always gentle and submissive; the inhuman and ferocious man, who found his slave always meek and respectful; the fraudulent man of business, who noticed that his slave never pilfered or told lies; the sensualist, who observed that his slave was never intemperate and always shocked at immodesty; – all these, even if they were not induced to become converts to the new faith, or even to take much trouble to understand it, would at least at times feel something of respect, if not of awe and reverence, for a creed which produced such results. Where did their slaves learn these lofty principles? Whence did they derive the power to live up to them?

The cases in which masters and mistresses were converted through the conduct of their own slaves were probably by no means rare. It was by the gradual influence of numerous Christian lives, rather than by organized missionary effort, that the Gospel spread during the first ages of the Church; and nowhere would this gradual influence make itself more strongly and permanently felt than in the family and household. Some slaves, then, like some domestic servants now, stood in very close relations with their masters and mistresses; and the opportunities of “adorning the doctrine of God” would in such cases be frequent and great. Origen implies that it was no uncommon thing for families to be converted through the instrumentality of the slaves (Migne, “Series Graeca,” 11:426, 483). One of the grievous moral defects of that most immoral age was the low view taken of the position of women in society. Even married women were treated with but scant respect. And as the marriage tie was very commonly regarded as an irksome restraint, the condition of most women, even among the free-born, was degraded in the extreme. They were scarcely ever looked upon as the social equals and the necessary complement of the other sex; and, when not required to minister to the comforts and pleasures of the men, were often left to the society of slaves. Untold evil was the natural result; but, as Christianity spread, much good came out of the evil. Christian slaves sometimes made use of this state of things to interest their mistresses in the teaching of the Gospel; and when the mistress was converted, other conversions in the household became much more probable. Another grievous blot on the domestic life of the time was the want of parental affection. Fathers had scarcely any sense of responsibility towards their children, especially as regards their moral training. Their education generally was left almost entirely to slaves, from whom they learnt some accomplishments and many vices. They too often became adepts in wickedness before they had ceased to be children. But here again through the instrumentality of the Gospel good was brought out of this evil also. When the slaves, who had the care and the training of the children, were Christians, the morals of the children were carefully guarded; and in many cases the children, when they came to years of discretion, embraced Christianity.

Nor were these the only ways in which the most degraded and despised class in the society of that age were able to “adorn the doctrine of God.” Slaves were not only an ornament to the faith by their lives; they adorned it also by their deaths. Not a few slaves won the martyrs crown. Those who have read that most precious relic of early Christian literature, the letter of the Churches of Lyons and Vienne to the Churches of Asia Minor and Phrygia, will not need to be reminded of the martyrdom of the slave Blandina with her mistress in the terrible persecution in Gaul under Marcus Aurelius in the year 177. Eusebius has preserved the greater portion of the letter at the beginning of the fifth book of his “Ecclesiastical History.” Let all who can do so read it, if not in the original Greek, at least in a translation. It is an authentic and priceless account of Christian fortitude..

What slaves could do then we all of us can do now. We can prove to all for whom and with whom we work that we really do believe and endeavor to live up to the faith that we profess. By the lives we lead we can show to all who know anything of us that we are loyal to Christ. By avoiding offence in word or in deed, and by welcoming opportunities of doing good to others, we can make His principles better known. And by doing all this brightly and cheerfully, without ostentation or affectation or moroseness, we can make His principles attractive. Thus we also can “adorn the doctrine of God in all things.”

“In all things.” That all-embracing addition to the Apostolic injunction must not be lost sight of. There is no duty so humble, no occupation so trifling, that it cannot be made into an opportunity for adorning our religion. “Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God”. {1Co 10:31}

Fuente: Expositors Bible Commentary