Titus 2:9
Verse
Context
Teaching Sound Doctrine
8and wholesome speech that is above reproach, so that anyone who opposes us will be ashamed to have nothing bad to say about us.9Slaves are to submit to their own masters in everything, to be well-pleasing, not argumentative,10not stealing from them, but showing all good faith, so that in every respect they will adorn the teaching about God our Savior.
Sermons
Leonard RavenhillLeonard Ravenhill
Denny Kenaston
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 ιδιοις δεσποταις, 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 endeavor to do this in all things, though they could not hope to succeed in every thing. Not answering again - Μη αντιλεγοντας· 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.
Jamieson-Fausset-Brown Bible Commentary
servants--"slaves." to please them well--"to give satisfaction" [ALFORD]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Eph 6:5, &c.; Col 3:22; Ti1 6:1, &c.; Pe1 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (Co1 7:20-24). not answering again--in contradiction to the master: so the Greek, "not contradicting" [WAHL].
John Gill Bible Commentary
For the grace of God that bringeth salvation,.... By which is meant, not the free love and favour of God, which lies in his own heart; for though that is productive of salvation, and is the source and spring of it, and what brings it forth, and is far from encouraging licentiousness, but instructs in real piety, and constrains to obedience to the will of God; yet this does not appear, nor has it been, nor is it made manifest unto all men, but is peculiar to the Lord's own people; nor does it design the grace of God wrought in the hearts of believers; for though salvation is strictly connected with it, and it powerfully influences the lives and conversations of such, who are partakers of it; yet it has not appeared to, nor in all men; all men have not faith, nor hope, nor love, nor any other graces of the Spirit: but by the grace of God is intended the doctrine of grace, the Gospel of the grace of God; called so, because it is a declaration of the grace of God, and of salvation by it: and is the means, in the hand of the Spirit, of conveying grace to the heart, and implanting it in it; in which sense the phrase is used in Act 20:24 and this is called the Gospel of salvation, the word of salvation, and salvation itself, and so may be said to bring it; it brings and publishes the good news of it; it shows unto men the way of salvation; it gives an account of the Saviour himself, that he is the great God, and so fit to be a Saviour; that he was appointed by God the Father to be his salvation; that he was sent, and came to work out salvation; and that he is become the author of it; and that he is the only Saviour, and an able, willing, and complete one: it gives an account of the salvation itself; that it is the salvation of the soul; that it is a great one, and includes both grace and glory; that it is everlasting, and all of free grace; and it points out the persons who are interested in it, and shall enjoy it, even all those that are chosen to it, and are redeemed, reconciled, and justified by the blood of Christ, and are brought to believe in him: and the Gospel not only brings the news of all this to the ear, in the external ministration of it; but it brings it to the heart, and is the power of God unto salvation, when it comes, not in word only, but in power, and in the Holy Ghost; or when it comes under the powerful influences and application of the Spirit of God. Some read this clause thus, "that bringeth salvation to all men"; to which agrees the Syriac version, which renders it, , "that quickeneth" or "saveth all"; and so the Arabic version: but then this cannot be understood of every individual person; for the Gospel has not brought salvation to everyone in any sense, not even in the external ministry of it; there have been multitudes who have never so much as heard the outward sound of salvation by Jesus Christ, and fewer still who have an application of it to their souls by the Spirit of God; to many to whom it has come, it has been an hidden Gospel, and the savour of death unto death: it follows indeed, hath appeared to all men; which supposes it to have been hid, as it was, in the thoughts, purposes, and counsels of God; and in Jesus Christ, in whom all the treasures of wisdom and knowledge are hid; and in the covenant of grace, of which the Gospel is a transcript; and in the types and shadows of the ceremonial law: it was in some measure hid from angels, who desire to look into it, and from the Old Testament saints, to whom it was not known as it is now, by the apostles and prophets; and it was entirely hid from the Gentiles, the times of whose ignorance God overlooked: and it suggests, that it now appeared or shone out more clearly, and more largely. The Gospel had been like a candle lighted up in one part of the world, only in Judea, but now it shone out like the sun in its meridian glory, and appeared to all men; not to every individual person; it has neither shined upon, nor in everyone: it did not in the apostle's time, when it appeared the most illustrious, and shone out the most extensively, as well as the most clearly; nor has it in ages since, nor does it in ours; there are multitudes who know nothing of it, and are neither under its form nor power: but this is to be understood of all sorts of men, of every nation, of every age and sex, of every state and condition, high and low, rich and poor, bond and free, masters and servants; which sense well agrees with the context, Tit 2:2 and the words are a reason why the apostle would have duty urged on all sorts of persons, because the Gospel was now preached to all; and it had reached the hearts of all sorts of men; particularly the Gentiles may be intended from whom the Gospel was before hid, and who sat in darkness, and in the shadow of death; but now the great light shined upon them, and the Gospel was no more confined to one people only, but was preached to every creature under heaven, or to the whole creation; namely, to the Gentiles, pursuant to the commission in Mar 16:15.
Tyndale Open Study Notes
2:9-10 The purpose of these commands is to make the teaching about God . . . attractive (see 1 Tim 6:1-2).
Titus 2:9
Teaching Sound Doctrine
8and wholesome speech that is above reproach, so that anyone who opposes us will be ashamed to have nothing bad to say about us.9Slaves are to submit to their own masters in everything, to be well-pleasing, not argumentative,10not stealing from them, but showing all good faith, so that in every respect they will adorn the teaching about God our Savior.
- Scripture
- Sermons
- Commentary
Holiness & Righteousness - Prayer Meeting (Cd Quality)
By Leonard Ravenhill9.0K1:07:20RighteousnessPSA 119:165MAT 6:33LUK 1:70ACT 1:8PHP 4:8TIT 2:9HEB 13:5In this sermon, the preacher starts by sharing a personal anecdote about doodling an eagle and giving it away to someone who admired it. He then discusses the importance of being examples of God's workmanship and adorning the Gospel in our lives. The preacher emphasizes the need for power not just for success in ministry, but also for being holy parents and handling everyday challenges. He mentions a famous sermon by Robert G. Lee on receiving power from the Holy Ghost and shares a story about a young man inviting Lee to speak to his Saturday night group. Throughout the sermon, the preacher encourages listeners to reflect on their lives and strive to be positive examples of virtue and praise.
(Titus - Part 17): The Duties of Employees
By A.W. Tozer4.1K30:31TitusTIT 2:9In this sermon, the preacher discusses the impact of the gospel on society and the relationship between employees and masters. He emphasizes that while the purpose of the gospel is to save individuals, it can also bring positive change to the world. The preacher highlights the influence of Christianity on the concept of employees, explaining that the term "employee" instead of "slave" is indirectly attributed to the gospel. The sermon also focuses on the instructions given to employees to be obedient and work to please their masters, highlighting the importance of honesty, loyalty, and efficiency in their work. The preacher suggests that such behavior would astonish unsaved masters and potentially lead them to question the transformation in their employees' lives.
Christ Came to Make Men Holy
By Leonard Ravenhill3.5K1:06:31HolinessMAT 6:33LUK 6:31PHP 2:14TIT 2:9TIT 2:121PE 2:12In this sermon, the preacher emphasizes the importance of Christians being salt and light in the world. He compares the idea of gathering all the street lights and putting them in one place to show that Christians should be scattered throughout the world, shining their light in different places. The preacher encourages believers to live with holiness and purity that the world does not understand. He references Philippians 4:4, where the apostle Paul encourages believers to rejoice in the Lord always, even in difficult circumstances. The preacher challenges listeners to take their faith seriously and seek revival, rather than complaining or being discouraged.
The Church Beautiful
By Denny Kenaston9201:14:09ChurchTIT 2:9In this sermon, the preacher emphasizes the importance of preaching the simple message of Jesus Christ to bring about true life change. He acknowledges that while some people may have emotional experiences at events like rock concerts or movies, true transformation comes from the preaching of the word of God. The preacher urges believers to remember that they represent the life-changing message of the gospel and should live in a way that reflects this message. He highlights the need for practical examples of holy living in order to impact the lives of those around us and ultimately bring glory to God.
Desert Survival Series Pt 14- Moses the Servant of God
By Don Courville72941:32Desert SurvivalLUK 17:5COL 3:22TIT 2:9In this sermon on Exodus chapter 4, the preacher discusses the principles and lessons we can learn from the life of Moses. The sermon focuses on Moses' excuses and fears, particularly his lack of allegiance to God. The preacher emphasizes the importance of being willing to take on challenges and responsibilities, keeping our hearts right for the Lord, continually dying to self, and confessing our unworthiness as servants of God. The sermon also highlights the need to avoid pride and remain humble in our service to God.
Unbroken Fellowship Essential
By C.H. Spurgeon0LUK 2:29ACT 4:241TI 6:12TI 2:21TIT 2:91PE 2:182PE 2:1JUD 1:4REV 6:10The preacher delves into the meaning of 'Despotes' in the Bible, emphasizing its representation of ownership and authority, both in the secular and spiritual realms. While the term may evoke negative connotations in English, its Biblical usage portrays God's absolute control and rulership over all things. Believers are called to submit to God as their Master, reflecting a heart of reverence and obedience in all aspects of life, even in challenging circumstances. The sermon highlights the importance of believers living out the Gospel through respectful submission to earthly authorities, ultimately honoring God as the true Master of their lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 ιδιοις δεσποταις, 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 endeavor to do this in all things, though they could not hope to succeed in every thing. Not answering again - Μη αντιλεγοντας· 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.
Jamieson-Fausset-Brown Bible Commentary
servants--"slaves." to please them well--"to give satisfaction" [ALFORD]. To be complaisant in everything; to have that zealous desire to gain the master's goodwill which will anticipate the master's wish and do even more than is required. The reason for the frequent recurrence of injunctions to slaves to subjection (Eph 6:5, &c.; Col 3:22; Ti1 6:1, &c.; Pe1 2:18) was, that in no rank was there more danger of the doctrine of the spiritual equality and freedom of Christians being misunderstood than in that of slaves. It was natural for the slave who had become a Christian, to forget his place and put himself on a social level with his master. Hence the charge for each to abide in the sphere in which he was when converted (Co1 7:20-24). not answering again--in contradiction to the master: so the Greek, "not contradicting" [WAHL].
John Gill Bible Commentary
For the grace of God that bringeth salvation,.... By which is meant, not the free love and favour of God, which lies in his own heart; for though that is productive of salvation, and is the source and spring of it, and what brings it forth, and is far from encouraging licentiousness, but instructs in real piety, and constrains to obedience to the will of God; yet this does not appear, nor has it been, nor is it made manifest unto all men, but is peculiar to the Lord's own people; nor does it design the grace of God wrought in the hearts of believers; for though salvation is strictly connected with it, and it powerfully influences the lives and conversations of such, who are partakers of it; yet it has not appeared to, nor in all men; all men have not faith, nor hope, nor love, nor any other graces of the Spirit: but by the grace of God is intended the doctrine of grace, the Gospel of the grace of God; called so, because it is a declaration of the grace of God, and of salvation by it: and is the means, in the hand of the Spirit, of conveying grace to the heart, and implanting it in it; in which sense the phrase is used in Act 20:24 and this is called the Gospel of salvation, the word of salvation, and salvation itself, and so may be said to bring it; it brings and publishes the good news of it; it shows unto men the way of salvation; it gives an account of the Saviour himself, that he is the great God, and so fit to be a Saviour; that he was appointed by God the Father to be his salvation; that he was sent, and came to work out salvation; and that he is become the author of it; and that he is the only Saviour, and an able, willing, and complete one: it gives an account of the salvation itself; that it is the salvation of the soul; that it is a great one, and includes both grace and glory; that it is everlasting, and all of free grace; and it points out the persons who are interested in it, and shall enjoy it, even all those that are chosen to it, and are redeemed, reconciled, and justified by the blood of Christ, and are brought to believe in him: and the Gospel not only brings the news of all this to the ear, in the external ministration of it; but it brings it to the heart, and is the power of God unto salvation, when it comes, not in word only, but in power, and in the Holy Ghost; or when it comes under the powerful influences and application of the Spirit of God. Some read this clause thus, "that bringeth salvation to all men"; to which agrees the Syriac version, which renders it, , "that quickeneth" or "saveth all"; and so the Arabic version: but then this cannot be understood of every individual person; for the Gospel has not brought salvation to everyone in any sense, not even in the external ministry of it; there have been multitudes who have never so much as heard the outward sound of salvation by Jesus Christ, and fewer still who have an application of it to their souls by the Spirit of God; to many to whom it has come, it has been an hidden Gospel, and the savour of death unto death: it follows indeed, hath appeared to all men; which supposes it to have been hid, as it was, in the thoughts, purposes, and counsels of God; and in Jesus Christ, in whom all the treasures of wisdom and knowledge are hid; and in the covenant of grace, of which the Gospel is a transcript; and in the types and shadows of the ceremonial law: it was in some measure hid from angels, who desire to look into it, and from the Old Testament saints, to whom it was not known as it is now, by the apostles and prophets; and it was entirely hid from the Gentiles, the times of whose ignorance God overlooked: and it suggests, that it now appeared or shone out more clearly, and more largely. The Gospel had been like a candle lighted up in one part of the world, only in Judea, but now it shone out like the sun in its meridian glory, and appeared to all men; not to every individual person; it has neither shined upon, nor in everyone: it did not in the apostle's time, when it appeared the most illustrious, and shone out the most extensively, as well as the most clearly; nor has it in ages since, nor does it in ours; there are multitudes who know nothing of it, and are neither under its form nor power: but this is to be understood of all sorts of men, of every nation, of every age and sex, of every state and condition, high and low, rich and poor, bond and free, masters and servants; which sense well agrees with the context, Tit 2:2 and the words are a reason why the apostle would have duty urged on all sorts of persons, because the Gospel was now preached to all; and it had reached the hearts of all sorts of men; particularly the Gentiles may be intended from whom the Gospel was before hid, and who sat in darkness, and in the shadow of death; but now the great light shined upon them, and the Gospel was no more confined to one people only, but was preached to every creature under heaven, or to the whole creation; namely, to the Gentiles, pursuant to the commission in Mar 16:15.
Tyndale Open Study Notes
2:9-10 The purpose of these commands is to make the teaching about God . . . attractive (see 1 Tim 6:1-2).