Titus 2:9
Slaves are to submit to their own masters in everything, to be well-pleasing, not argumentative,
Slaves
The term "slaves" in this context refers to individuals who were in servitude during the time of the Roman Empire. The Greek word used here is "δοῦλοι" (douloi), which can also be translated as "bondservants." In the first-century Greco-Roman world, slavery was a common institution, and slaves were considered part of the household. From a conservative Christian perspective, this verse is not an endorsement of slavery but rather an instruction for those who found themselves in such a position to live out their faith in a way that honors God.

are to submit
The phrase "are to submit" comes from the Greek word "ὑποτάσσω" (hypotassō), which means to arrange under, to subordinate, or to subject oneself. This submission is not about inferiority but about order and respect within the societal structures of the time. It reflects a voluntary attitude of giving in, cooperating, and carrying a burden. In a broader Christian context, submission is seen as a reflection of Christ's own submission to the Father, and it is a call to live peaceably and respectfully within one's circumstances.

to their own masters
"To their own masters" emphasizes the personal relationship and responsibility that slaves had towards their specific masters. The Greek word for "masters" is "δεσπόταις" (despotais), which can also mean "lords" or "owners." This phrase underscores the importance of loyalty and faithfulness in the relationships that were part of the household codes of the time. It is a call to integrity and sincerity in one's duties, reflecting the Christian principle of serving others as if serving the Lord.

in everything
The phrase "in everything" suggests a comprehensive scope of obedience and submission. It implies that slaves were to be faithful in all aspects of their service, not just in selective duties. This reflects the biblical principle of wholehearted service, as seen in Colossians 3:23, where believers are encouraged to work heartily as for the Lord and not for men. It is a call to excellence and diligence in all tasks, recognizing that all work is ultimately done before God.

to be well-pleasing
"To be well-pleasing" is translated from the Greek word "εὐάρεστοι" (euarestoi), which means acceptable or pleasing. This phrase indicates that the behavior of slaves should be such that it brings satisfaction and approval from their masters. In a broader sense, it reflects the Christian aim to live in a manner that is pleasing to God, as seen in Romans 12:1-2, where believers are urged to present their bodies as a living sacrifice, holy and pleasing to God.

not argumentative
The phrase "not argumentative" comes from the Greek word "ἀντιλέγοντες" (antilegontes), which means not speaking against or not contradicting. This instruction encourages a spirit of peace and cooperation rather than conflict and rebellion. It aligns with the Christian virtue of humility and the call to live at peace with others, as seen in Romans 12:18. It is a reminder that the Christian witness is often demonstrated through a gentle and quiet spirit, which is of great worth in God's sight.

Persons / Places / Events
1. Titus
A young pastor and a trusted companion of the Apostle Paul, tasked with organizing and teaching the church in Crete.

2. Paul
The Apostle who authored the letter to Titus, providing guidance on church leadership and Christian living.

3. Slaves
In the context of the Roman Empire, slaves were a significant part of the household and economic structure. The term here refers to those in servitude, who are being instructed on how to conduct themselves.

4. Masters
The individuals who held authority over slaves, often the heads of households or employers in the Roman context.

5. Crete
An island in the Mediterranean where Titus was stationed to lead and instruct the early Christian community.
Teaching Points
Understanding Submission
The Greek word for "submit" (hypotass?) implies a voluntary attitude of giving in, cooperating, and carrying a burden. It is a call to respect and honor authority as a reflection of one's faith in God.

Being Well-Pleasing
Christians are called to be well-pleasing (euarestos) in their conduct, which means living in a way that is commendable and reflects the character of Christ.

Avoiding Argumentativeness
The instruction to not be argumentative (antileg?) encourages believers to maintain peace and unity, avoiding disputes that can harm their witness.

Reflecting Christ in All Relationships
The behavior of slaves towards their masters serves as a broader principle for all Christians to reflect Christ in every relationship, whether in work, family, or community.

The Gospel's Transformative Power
The call for slaves to submit and be well-pleasing is rooted in the transformative power of the Gospel, which changes hearts and relationships, transcending social and economic boundaries.
Bible Study Questions
1. How does the instruction for slaves to submit to their masters in Titus 2:9 apply to modern-day employee-employer relationships?

2. In what ways can Christians today be "well-pleasing" in their daily lives, and how does this reflect their faith?

3. How can avoiding argumentativeness in our interactions serve as a testimony to non-believers?

4. What are some practical ways to demonstrate submission and respect to authority figures in our lives, in light of Titus 2:9?

5. How do the teachings in Titus 2:9 connect with the broader biblical theme of submission to authority, and how can this be applied in various aspects of life?
Connections to Other Scriptures
Ephesians 6:5-8
Paul similarly instructs slaves to obey their earthly masters with respect and sincerity, as they would obey Christ.

Colossians 3:22-24
This passage echoes the call for slaves to work heartily as for the Lord, not for men, emphasizing the reward from the Lord.

1 Peter 2:18-20
Peter advises servants to submit to their masters, even those who are harsh, as a testimony of their faith.

Philemon
The letter to Philemon addresses the relationship between a slave, Onesimus, and his master, Philemon, highlighting Christian brotherhood.
Genuine MoralityD. Thomas Titus 2:1-10
AdorningJames Wells.Titus 2:9-10
Adorning the Doctrine of GodH. W. Beecher.Titus 2:9-10
Adorning the TruthC. Wadsworth, D. D.Titus 2:9-10
All-Round ChristianityW. Ewen, B. D.Titus 2:9-10
Christians Making the Gospel BeautifulA. Maclaren, D. D.Titus 2:9-10
Counsels to SlavesW.M. Statham Titus 2:9, 10
Duties of ServantsT. Taylor, D. D.Titus 2:9-10
Fidelity in a ServantTitus 2:9-10
Gospel AdornmentC. H. Spurgeon.Titus 2:9-10
Honesty in Little ThingsT. Chalmers, D. D.Titus 2:9-10
Living OrnamentsW. Birch.Titus 2:9-10
Not Answering AgainTitus 2:9-10
Religion AdornedW. Birch.Titus 2:9-10
Servants Adorning the GospelT. Taylor, D. D.Titus 2:9-10
Slaves Adorning the Doctrine of GodA. Plummer, D. D.Titus 2:9-10
The Duties of ServantsT. Croskery Titus 2:9, 10
The Duties of ServantsF. Wagstaff.Titus 2:9-10
The Duty of Adorning Our Christian ProfessionJ. Benson.Titus 2:9-10
The Duty of Advancing the Christian ReligionJ. Lambe.Titus 2:9-10
The Grammar of OrnamentW. L. Watkinson.Titus 2:9-10
People
Paul, Titus
Places
Crete
Topics
Acceptable, Always, Answering, Argument, Argumentative, Authority, Bid, Bondmen, Bondslaves, Contradicting, Exhort, Gainsaying, Masters, Obedient, Owners, Pilfering, Please, Pleasing, Refractory, Respect, Satisfaction, Servants, Slaves, Subject, Subjection, Submissive, Talk, Themselves, Try, Urge, Well-pleasing
Dictionary of Bible Themes
Titus 2:9

     8242   ethics, personal

Titus 2:1-10

     5217   authority, in church
     7797   teaching
     8235   doctrine, nature of

Titus 2:1-14

     5965   temperament

Titus 2:1-15

     7756   preaching, content

Titus 2:9-10

     4065   orderliness
     5522   servants, work conditions
     5523   servants, good
     5959   submission
     7448   slavery, in NT
     8716   dishonesty, examples

Library
October 19. "Denying Ungodliness" (Titus ii. 12).
"Denying ungodliness" (Titus ii. 12). Let us say, "No," to the flesh, the world and the love of self, and learn that holy self-denial in which consists so much of the life of obedience. Make no provision for the flesh; give no recognition to your lower life. Say "No" to everything earthly and selfish. How very much of the life of faith consists in simply denying ourselves. We begin with one great "Yes," to God, and then we conclude with an eternal "No," to ourselves, the world, the flesh and the
Rev. A. B. Simpson—Days of Heaven Upon Earth

God's True Treasure in Man
'The Lord's portion is His people; Jacob is the lot of His inheritance.'--DEUT, xxxii.9. 'Jesus Christ (Who) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.'--TITUS ii. 14. I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously
Alexander Maclaren—Expositions of Holy Scripture

Good Works
"Zealous of good works." There are some who hear us preach high doctrine, and constantly declare that we are saved by grace through faith, and that not of ourselves, it is the gift of God, who, therefore, suppose that we cannot preach good works, and that we could not preach a good sermon of exhortation to Christians, to live in holiness. Well, we will not say that we can preach a good sermon, but we will say that we will try and preach one as to that matter that shall be as good as theirs, and as
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Christ's Marvellous Giving
"Who gave himself for us."--Titus 2:14. WE have once more, you see, the old subject. We still have to tell the story of the love of God towards man in the person of his only begotten Son, Jesus Christ. When you come to your table you find a variety there. Sometimes there is one dish upon it, and sometimes another; but you are never at all surprised to find the bread there every time, and, perhaps, we might add that there would be a deficiency if there were not salt there every time too. So there
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

Holiness
Holiness an attribute of God. "Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?"--Ex. 15:11. "And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whol
J. W. Byers—Sanctification

The Doctrine Adorned
But shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.' (Titus ii. 10.) Those of us who are specially interested in this great work often seek for plans by which the knowledge and enjoyment of a Full Salvation may be extended. I think I have found a good plan for helping the Kingdom forward, and I see it in this little sentence which Paul wrote to Titus: 'That they may adorn the doctrine of God our Saviour in all things'. When I say that is a plan for
T. H. Howard—Standards of Life and Service

Salvation.
Salvation is the song that was to be sung by the redeemed in that day. "Behold now is the day." Our salvation has come. "Glory to God in the highest, and on earth, peace, good will toward men." Salvation means deliverance. A prophecy concerning the Christ--our salvation--says: "He hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61:1. Christ our Savior came to deliver us from the prison-house of sin. In the
Charles Ebert Orr—The Gospel Day

The Gospel of John
As we turn to the fourth Gospel we come to entirely different ground from that which we have traversed in the other three. True, the period of time which is covered by it, is the same as in the others; true, that some of the incidents that have already been looked at will here come before us again; and true it is that he who has occupied the central position in the narratives of the first three Evangelists, is the same One that is made preeminent by John; but otherwise, everything here is entirely
Arthur W. Pink—Why Four Gospels?

External Form of the New Testament.
1. The writings of the New Testament fall into three main divisions; the historical, the epistolary, and the prophetical, the latter including only the Apocalypse. This distinction is not to be understood in an absolute sense; since, as every reader knows, there are prophetical passages in the historical books, and both historical and prophetical in the epistles; but it gives with accuracy the general character of each division. In outward form the Apocalypse is epistolary, being addressed,
E. P. Barrows—Companion to the Bible

Whether Drink is the Matter of Sobriety?
Objection 1: It would seem that drink is not the matter proper to sobriety. For it is written (Rom. 12:3): "Not to be more wise than it behooveth to be wise, but to be wise unto sobriety." Therefore sobriety is also about wisdom, and not only about drink. Objection 2: Further, concerning the wisdom of God, it is written (Wis. 8:7) that "she teacheth sobriety [Douay: 'temperance'], and prudence, and justice, and fortitude," where sobriety stands for temperance. Now temperance is not only about drink,
Saint Thomas Aquinas—Summa Theologica

Whether Priests Alone have the Keys?
Objection 1: It would seem that not only priests have the keys. For Isidore says (Etym. vii, 12) that the "doorkeepers have to tell the good from the bad, so as to admit the good and keep out the bad." Now this is the definition of the keys, as appears from what has been said ([4874]Q[17], A[2]). Therefore not only priests but even doorkeepers have the keys. Objection 2: Further, the keys are conferred on priests when by being anointed they receive power from God. But kings of Christian peoples also
Saint Thomas Aquinas—Summa Theologica

Whether one who is under Another's Power Can Give Alms?
Objection 1: It would seem that one who is under another's power can give alms. For religious are under the power of their prelates to whom they have vowed obedience. Now if it were unlawful for them to give alms, they would lose by entering the state of religion, for as Ambrose [*The quotation is from the works of Ambrosiaster. Cf. Index to ecclesiastical authorities quoted by St. Thomas] says on 1 Tim. 4:8: "'Dutifulness [Douay: 'godliness'] is profitable to all things': The sum total of the Christian
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Made Known to All?
Objection 1: It would seem that Christ's birth should have been made known to all. Because fulfilment should correspond to promise. Now, the promise of Christ's coming is thus expressed (Ps. 49:3): "God shall come manifestly. But He came by His birth in the flesh." Therefore it seems that His birth should have been made known to the whole world. Objection 2: Further, it is written (1 Tim. 1:15): "Christ came into this world to save sinners." But this is not effected save in as far as the grace of
Saint Thomas Aquinas—Summa Theologica

Whether Goodness of Life is Required of those who Receive Orders?
Objection 1: It would seem that goodness of life is not required of those who receive Orders. For by Orders a man is ordained to the dispensation of the sacraments. But the sacraments can be administered by good and wicked. Therefore goodness of life is not requisite. Objection 2: Further, the service of God in the sacraments is no greater than service offered to Him in the body. Now our Lord did not cast aside the sinful and notorious woman from rendering Him a bodily service (Lk. 7). Therefore
Saint Thomas Aquinas—Summa Theologica

Whether Sobriety is More Requisite in Persons of Greater Standing?
Objection 1: It would seem that sobriety is more requisite in persons of greater standing. For old age gives a man a certain standing; wherefore honor and reverence are due to the old, according to Lev. 19:32, "Rise up before the hoary head, and honor the person of the aged man." Now the Apostle declares that old men especially should be exhorted to sobriety, according to Titus 2:2, "That the aged man be sober." Therefore sobriety is most requisite in persons of standing. Objection 2: Further, a
Saint Thomas Aquinas—Summa Theologica

Just as I Am. L. M.
So let our lips and lives express The holy gospel we profess; So let our works and virtues shine To prove the doctrine all divine. 2 Thus shall we best proclaim abroad The honors of our Savior God; When his salvation reigns within, And grace subdues the power of sin. 3 Religion bears our spirits up, While we expect that blessed hope,-- The bright appearance of the Lord; And faith stands leaning on his word. Isaac Watts, 1709.
Edmund S. Lorenz—The Otterbein Hymnal

Holiness and Grace. Titus 2:10-13.
Holiness and grace. Titus 2:10-13. O let our lips and lives express The holy gospel we profess; So let our works and virtues shine, To prove the doctrine all divine. Thus shall we best proclaim abroad The honors of our Savior God; When the salvation reigns within, And grace subdues the power of sin. Our flesh and sense must be denied, Passion and envy, lust and pride; While justice, temp'rance, truth, and love, Our inward piety approve. Religion bears our spirits up, While we expect that blessed
Isaac Watts—The Psalms and Hymns of Isaac Watts

Our Hope is not Death.
Of all the extravagant and absurd interpretations of Scripture which have found a place among sober expositors is the belief that Death is the Hope which God has set before the believer. How it ever came to find acceptance it is difficult to say. It is true that there are a number of passages which speak of the Lord returning suddenly and unexpectedly, but to make the words "At such an hour as ye think not the Son of man cometh" and "Behold I come as a thief in the night" mean that death may steal
Arthur W. Pink—The Redeemer's Return

Our Hope is the Personal Return of Our Redeemer.
"Jesus Christ our hope" (1 Tim. 1:1). Jesus Christ is the believer's "all in all" (Col. 3:11). He is "our peace" (Eph. 2:14). He is "our life" (Col. 3:14). He is "made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). And, we repeat, He is "our Hope." But hope always looks forward. Hope has to do with the future. "We are saved in hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do
Arthur W. Pink—The Redeemer's Return

The Blessedness of Our Hope.
It is both interesting and profitable to notice the several adjectives which are used in connection with the believer's Hope. In 2 Thess. 2:16 it is termed a "good hope." In Heb. 6:19 it is described as a hope "both sure and steadfast." In 1 Pet. 1:3 it is denominated "a living hope." In Eph. 4:4 it is styled the "one hope" of our calling. While in Titus 2:13 it is spoken of as blessed hope." The blessedness of our Hope is that which is now particularly to engage our attention. In what respects is
Arthur W. Pink—The Redeemer's Return

The Hope of the Redeemer's Return
In 1 Cor. 13:13 we learn there are three cardinal Christian graces namely, faith, hope, and love. Concerning the first and third of these, believers, generally, are well informed, but regarding the second, many of the Lord's people have the vaguest conceptions. When Christians are questioned upon the subject of Faith they are, for the most part, able to answer promptly and intelligently; but interrogate the average church-member about the believer's Hope, and his replies are indistinct and uncertain.
Arthur W. Pink—The Redeemer's Return

If any one Shall Teach a Slave, under Pretext of Piety...
If any one shall teach a slave, under pretext of piety, to despise his master and to run away from his service, and not to serve his own master with good-will and all honour, let him be anathema. Notes. Ancient Epitome of Canon III. Anathema to him who persuades a slave to leave his master under pretence of religion. Van Espen. This canon is framed in accordance with the doctrine of the Apostle, in I. Timothy, chapter six, verse 1. "Let as many servants as are under the yoke count their own masters
Philip Schaff—The Seven Ecumenical Councils

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." It is one of the greatest mysteries in a Christian's practice, to join these two together, which the gospel hath conjoined,--justification and sanctification, and to place them in their due order. There is much miscarrying in both these, if they are either separated or misplaced. But the truth is, they cannot really be, except they be jointly. Yet, often it falls out, that in men's apprehensions and endeavours, they are disjoined.
Hugh Binning—The Works of the Rev. Hugh Binning

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