Tit 2:10-11 | KingComments | STEP | . Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” ( ). What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children. In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children ( ). . “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary. The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language. She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children. It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things. As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife ( ), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that. There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored. . Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life. To be sensible is connected to almost each category mentioned here ( ). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience. . The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. ). He is not supposed to expect things of his contemporaries that are not visible in his own life. First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best. Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words. . Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”. . As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves. It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer. The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors. That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph ( ). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master ( ). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father ( ), exceeds these examples. Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives. . A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims. The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that ( ). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level! The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave? Now read Titus 2:4-10 again. Reflection: In which category do you belong? What applies to you most?

‏ Titus 2:10-11

Young Women, Young Men, Bondslaves

Tit 2:4. Titus is not commanded to teach “young women”. That would not be fitting for him as a brother. Brothers cannot teach a young sister much regarding their relationship with her husband and her children. He must instruct the older women that that’s their responsibility. It gives older women the opportunity to bring the warmth of motherly relations in the church. Titus passes on seven admonishments to the older women on behalf of the young women. Apparently these admonishments are necessary because of the false teachers who are “upsetting whole families” (Tit 1:11).

What counts most is that there is an atmosphere of love in the family. The young woman ought to have that love to her husband and her children. The housekeeping and maintaining the family can take up so much of her attention that she may have no time and attention for her husband anymore. To what occupies his mind, she doesn’t get around to it. There is also often no time to really show attention to the children.

In our days there is the danger that the career becomes more and more important. Then husband and wife have their own agenda. The relation with one another and also with the children (if at least they are there) happens by leaving notes to one another or through social media. Love stealthily grows cold. However, the environ notices it and the results become visible in the long term. The beautiful and attractive character of the Christian family is shown by the faithfulness and love of the wife for her husband and her children (Pro 31:10-31).

Tit 2:5. “[To be] sensible” implies that she acts calmly and with deliberation. She must learn to think carefully before she does something. She will not fall into extremes by on the one hand acting impulsively and on the other hand by underestimating what is necessary.

The fourth thing that has to be made clear to young women is that they should keep themselves “pure”. They should not defile themselves with other men, even not in their thoughts. They should neither cause men to have impure thoughts by wearing defiant clothing or seductive make-up nor by looking seductively or using tantalizing language.

She has an extensive task at home. That is her working area. “Workers at home” does not only mean to look after the external things, like clothing and food and drink, but also the spiritual nourishment of the children.

It is important that she is behaving “kind” in doing so. Due to the workload, she can come under such a stress that she may be tempted to do the evil things.

As the seventh aspect older women should instruct their younger sisters to be “subject to their own husband”. Indeed the woman is equivalent to the man, but she is not equal to him. That doesn’t mean that the husband is the master or commander of his wife. He is certainly the head of the wife (1Cor 11:7-10), he has the leading role and makes decisions, of course after deliberation. This is how God has ordained it in creation and it is not wise to deviate from that. He who does, will reap the bitter fruit of that.

There is another aspect connected to deviating from God’s ranking in creation: if what God had ordained is being put aside His Word is dishonored.

Tit 2:6. Then it is the turn of “the young men”. Titus must ‘urge’ them. The only exhortation that Titus is to speak out to them, is that they must be “sensible”. They ought to control themselves in each territory and aspect of their life.

To be sensible is connected to almost each category mentioned here (Tit 1:8 ; Tit 2:2 ; 6). Therefore it should be a ‘core activity’ of the Christian. Young people especially run the risk to act uncontrollably and hastily, due to their inexperience.

Tit 2:7. The rest of Titus’ exhortation to the young men must consist of his own “example of good deeds” and indeed “in all things”, which means that he should be an ‘all embracing’ pattern (cf. 1Tim 4:12). He is not supposed to expect things of his contemporaries that are not visible in his own life.

First of all he will be known because of his “purity in doctrine”. To compromise with the Word of God is unfamiliar to him. You cannot catch him on explaining God’s Word in a way that suits him best.

Furthermore the reverential character of God’s Word will be made clear from his whole performance. Due to his great respect for God’s Word he will guard himself for trying to make the Word attractive by using popular words.

Tit 2:8. Each word that Titus speaks must be “sound” and “beyond reproach”. Ambiguous words or untrue or far-fetched explanations will give opponents the opportunity to deliver just criticism. If you do not behave yourself like a Christian, it gives the opponent the opportunity to speak evil about you. If you make sure that he cannot speak any evil of you, the reverse will happen: instead of you being put to shame, “the opponent will be put to shame”.

Tit 2:9. As the fifth and last group Titus must exhort “the bondslaves”. This group includes people of all previous groups by age and gender. Yet they are clearly distinct from the previous groups. Men and women are created as such by God. It also goes together with creation that there is a difference in age. Regarding the bondslaves it is different. Slavery is not a part of creation, but it is a consequence of the fall. Does it mean that slavery has been abolished by the introduction of Christendom? No. That’s also not the purpose of Christendom. Christendom doesn’t change social evils, but changes hearts of people, including those of bondslaves.

It is certainly a blessing that slavery has been abolished for the greater part, due to Christendom. But that doesn’t mean that what is being said here to bondslaves doesn’t count for today. You can apply all instructions for the bondslaves in our time, in any case to all people who are an employee in the service of an employer.

The word for “master” is ‘despot’, that is a person who has absolute authority and unlimited power over other people, in this case over a bondslave. The bondslave in that time was totally delivered to his master. The bondslave is here being told not to be grumpy and feel compelled, but to be active and willingly “subject” to his master. He ought to do the best he can to be “well-pleasing” in everything, even to the capricious master who is hard to be pleased. If that applies to that relation, then how much more should Christian employees be subject to their superiors.

That will not be easy in all cases, but the believing employee is certainly able to satisfy his superior in the strength that the Lord gives. A beautiful example of someone, who as a faithful bondslave was well-pleasing in all things in miserable circumstances, is Joseph (Gen 39:1-6). Also the little maid of Naaman’s wife did not only do her duty, but sought the well-being of her master (2Kgs 5:2-3). The Lord Jesus, Who as the perfect Slave always did what was well-pleasing to the Father (Jn 8:29), exceeds these examples.

Now you have seen the general behavior, still some details of their performance follow. A bondslave is for instance to be expected to obey without being argumentative. This goes beyond not giving brutal answers. It is more about not obstructing the master, not hindering his master to be met in his desires. Today that may mean that you should not argue with your supervisor and that you do not undermine his authority. Of course that doesn’t have to stop a sound deliberation, but it is about your motives.

Tit 2:10. A bondslave is also told not to be pilfering. He will quite surely have that tendency. The bondslave could have the thought of being entitled to, after all he has been stolen from his family. Thereby he could have the feeling of being greatly underpaid or think that what he pilfers is only the appropriation of back pay. But the wrong that is done to us, does not justify us to do the same injustice. This prescription of not pilfering can for instance be applied today by using the Internet with the device and in the time of the superior or by submitting unjustified or excessive claims.

The bondslave must show the opposite by “showing all good faith” to his master. It is about ‘good’ faith. If the master demands him to lie or to pilfer somewhere else, he is not to obey that (Acts 5:29). If the bondslave shows all good faith, then he is ‘an adorning’ for “the doctrine of God our Savior”. That brings being a bondslave to an awesomely high level!

The knowledge of Him Who has redeemed him from his sins, brings him to a life in which the most beautiful features of the Lord Jesus become visible in an impressive way. What joy God must find in a life in which He is so reminded of His Son’s life on earth. Don’t you too long to be such a bondslave?

Now read Titus 2:4-10 again.

Reflection: In which category do you belong? What applies to you most?

A People for His Own Possession

Tit 2:11. This is the beginning of a new section. Yet there is a clear connection with the previous verses. You can derive that from the word “for” which indicates that everything that is said previously has its meaning through what follows. And what is it that follows? That is the instruction of “the grace of God”. You could say that all previous exhortations can only be realized by the instruction of the grace of God. In that instruction the teachings of our Savior-God is being explained. However, not as a theory, as a theological dogma, but as something that is to be seen in our life on earth, which was seen in the life of the Lord Jesus.

The grace that appeared was revealed when the Lord Jesus came to earth in humiliation. Especially the Gospel according to Luke exposes Him as the One Who revealed the grace of God to the whole of humanity. Already in the very beginning of that Gospel you read how people wondered “at the gracious words which were falling from His lips” (Lk 4:22; cf. Psa 45:2).

When Christ came to earth by being born as Man, the grace of God appeared in His Person. In the Child in the manger you see how God opens His heart for all people. With that Child salvation comes to all people without exception. God’s salvation is not limited to a certain people. God had chosen a certain people to be His people. He had provided that people with all possible means in order to serve Him and testify of Him toward all other peoples. He gave them His law. But that people were worse and more corrupt than all other peoples.

When God sent His Son, it became evident how corrupt that people were. All of their murderousness came to light. They killed Him because they couldn’t bear Him. Man is so depraved that he cannot stand God revealed in goodness. That was the end of all God’s efforts to make man serve Him.

Then an awesome change came into God’s way of acting. When man had delivered the proof of his absolute incorrigibility, the way was now opened for God to reveal His grace. That grace is present in the same Christ Who was killed by His people. Only, the offer of that salvation is not made to only one nation, but that offer is for all people. This offering fits the appreciation God has for what His Son has done. Salvation is being offered to all people.

Tit 2:12. Everyone who has been saved, old and young, man and woman, learn to know grace in still another way, namely as a teacher, for grace is “instructing us”. Grace gives us the necessary instruction on how to live as a believer. Therefore grace is for ‘all’ people, is being offered to all people, but is instructing ‘us’, which implies the believers.

This instruction of grace is a continuous process. Through this instruction new people are being made able to honor God in their new walk of life. The most important thing that is shown in this instruction is that the past has been condemned. In order to live to God’s honor, it is important to have a good view of your past. Before your conversion you lived without God. Your life was ungodly, which means that you did not ask for God. You pursued worldly lusts by focusing yourself on all things that the world can offer. That is what you lived for.

Through the instruction of grace you understand that “ungodliness and worldly lusts” can in no way have any room in your life anymore. You “deny” them. It is not a command to do that, but it is a matter of course. You have renounced these things as a conscious decision with a continuous effect. It is something you are to live up to on a daily basis.

If you have turned your back on ungodliness and lusts in this way, there comes room for the new life. You live your new life in the present, “in the present age”. Indeed that is an age, a territory of power which is so terribly evil that it rejected the Lord Jesus, but from which you have been delivered by the work of Christ and the will of God (Gal 1:4). Yet you still live in it, but as a new man with very different characteristics than before.

1. You live “sensible”. That indicates how you yourself are. You do not let yourself be dragged by the delusion of the day; you can control yourself.

2. You live “righteously”, touches your attitude toward others, like your brothers and sisters, your family members and colleagues, the world.

3. The third characteristic regards your attitude toward God. You live “godly”, which is in fear or reverence to God and you serve and honor Him.

In Job and Simeon you have examples of such a life (Job 1:1 ; 8; Lk 2:25).

Tit 2:13. After you have seen the instruction of grace in Tit 2:12 for the past and the present, this instruction continues in Tit 2:13 with the future. While living in the present, you may look forward to a great future. The focal point in that future is “the glory of our great God and Savior, Jesus Christ”. With a view to that Paul speaks about a “blessed hope and the appearing of the glory”.

Our ‘blessed hope’ is that we will see that glory when He will come to take us, the church, up (1Thes 4:15-17). Regarding the world we may look forward to ‘the appearing of the glory’. All sin and the misery it has caused will come to an end when the Lord Jesus returns to earth. He is ‘our great God and Savior’. The Man Who once was on earth in humiliation to be the Savior of the world (Jn 4:42) is also the eternal God. He, Christ, can justly be called ‘great’ (Lk 1:32; Mt 5:35; Lk 7:16; Heb 10:21 ; Heb 13:20).

Tit 2:14. When Paul speaks about the glory of Christ he cannot help but speak about the great love of the Lord Jesus and about the great work He has accomplished. Jesus Christ “gave Himself for us”. He loved us that much that He not only gave everything He had (Mt 13:44-46) and was willing to become poor for our sakes (2Cor 8:9), but beyond all that He gave Himself. You read somewhere else that God gave His own Son (Jn 3:16; Rom 8:32), but here you read that the Lord Jesus gave Himself. And how did He do that? By giving His life a ransom for many (Mt 20:28; Jn 10:11 ; 15). He did that voluntarily. He died for you and me while we were still sinners (Rom 5:8).

What did He have in mind when He gave Himself? He wanted to make us “a people for His own possession”. To achieve that it was necessary that He redeemed “us from every lawless deed”. To redeem here means as much as ‘to ransom’, ‘to release’. With this meaning this word appears another time only in 1 Peter 1 (1Pet 1:18). There Peter writes that we are not ‘redeemed’ with corruptible things like silver or gold, but with the precious blood of Christ. That means that a price has been paid for our redemption, which is nothing less than the precious blood of Christ. We have indeed been bought at a price that cannot be valued in money (1Cor 7:23).

But, as it is said, that price is paid for our redemption, our liberation from a power by which we were completely captivated. That power was lawlessness. Lawlessness is the essence of sin (1Jn 3:4). Lawlessness means that you rejected any form of authority that comes from God. The Lord Jesus has redeemed you from all lawlessness (cf. Psa 130:8) so that you may acknowledge Him as the only Commander. You belong now to a people He calls “His own possession” (cf. Exo 19:5) and to whom nothing of the uncleanness of the nations of the world is attached.

The only way that this people could come into connection with Him was that He cleansed them. That also happened through His blood (1Jn 1:7). Through His redemption you are His possession. Through His purification you answer to His holiness and you are able to serve Him by being “zealous” in doing “good deeds”. ‘Good deeds’ is everything you do in obedience to the Lord, for that is the way God is glorified and others are blessed.

Tit 2:15. Paul urgently asks Titus once more to definitely communicate to others all that he told him. If people do not want to heed this call because of their negligence, he should exhort them. And if he notices that his words are resisted, then he ought to openly reprove them. He should not hesitate, but he must speak with all authority. After all, he is a representative of the apostle.

But he must behave himself in accordance to his position. If he does not live up to what he says, others will despise him and his words will be in vain (cf. 1Tim 4:12).

Let us also speak on a regular basis with one another about the topics covered in this chapter. We may hold these things up to each other. If it appears that there are hindrances to practice the sound doctrine, let us get rid of them or make the necessary changes. The Lord is worthy of it. He has redeemed us and cleansed us for Himself.

Now read Titus 2:11-15 again.

Reflection: What do you learn in these verses about the practice of your Christian life? How does that become visible in your life?