Exhort servants to be obedient to their masters, in all things pleasing, not gainsaying:

“Ver. 9. "Exhort servants to be obedient to their own masters, and to please them well in all things." Dost thou see what he has previously said, "that he that is of the contrary part may be ashamed, having no evil thing to say of you." He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not "speech that cannot be condemned," but it gives great handle to the unbelieving, and opens the mouths of all against us. "Not answering again." Ver. 10. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." Thus he has well said in another place, "Doing service as to the Lord, and not to men." For if thou servest thy master with good will, yet the occasion of this service proceeds from thy fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously infixed in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters' ease. "Not answering again, not purloining"; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters' concerns, and obedient to their commands.”

“A bishopric necessarily pertains to him who is the head of the household. It is a superintendence of the faith of the members of the household, lest any fall into heresy. It extends to the wife, to a son or a daughter; it extends also to a slave, for he has also been redeemed at so great a price. The apostolic teaching assumes the placement of the master above the slave and the slave beneath the master, but Christ has given the same price for each of them. Do not neglect even the lowliest among your household.”

“Above, the Apostle taught Titus concerning the matters in which he should instruct the free subjects. And because not only words are profitable, but also examples, therefore he teaches him to offer himself as an example: first in general; second specifically, at the place "in doctrine"; third he assigns the reason for this, at the place "that he who is of the...," et cetera. He says therefore: because you are young in age, show yourself as an example to all in good works. For a prelate ought to be, as it were, a form existing for his disciples. 1 Cor. 11:1: "Be imitators of me, as I also am of Christ." John 13:15: "I have given you an example," et cetera. Then when he says "in doctrine," he sets down the particulars in which he ought to show himself an example: first he shows what his act ought to be, namely in doctrine; hence he says "in doctrine." For this is proper to a prelate. Jer. 3:15: "I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine." And it especially befits him, as one who has other bishops under him, as is said above, 1:5: "that you appoint bishops," et cetera. Therefore, in teaching others, he ought to offer them an example of doctrine. 1 Tim. 4:16: "Attend to yourself and to doctrine." Likewise he admonishes him as to life; and first, to turn away from evil. Is. 1:16: "Cease to act perversely." And therefore he says "in integrity," that is, through incorruption. For just as the body loses its integrity through the corruption of its members, so the soul loses it through the corruption of sin. Now in a prelate there is integrity of sense through prudence, of affection through charity, of body through chastity. Thess., last chapter: "May your spirit, and soul, and body be kept whole, without complaint, at the coming of our Lord Jesus Christ." Second, that he be grave as to the good things which are done with charity. Now "grave" has two senses: one, in that it descends, and according to this it is blamed. Ps. 4:3: "Sons of men, how long will you be heavy of heart," etc.; the other is, that it is stable and firm. And therefore those are called grave who are not easily moved from the good; thus here when he says "in gravity," and this is commended. Ps. 34:18: "In a grave people I will praise you." Then he shows what sort his doctrine and word ought to be. And he says that it ought to be sound, that is, not corrupted by falsity. 2 Tim. 1:13: "Hold the form of sound words, which you have heard from me in faith," et cetera. Prov. 17:7: "A lying lip does not become a prince." Likewise as to manner, when he says "irreprehensible," that is, that it be uttered in its own time, and with all decency and provocation to correction. Ecclus. 20:22: "A parable is rejected from the mouth of a fool; for he will not say it in its own time." Now the end of the doctrine is that he who is of the contrary part may be ashamed, etc., as if he were to say: if all conduct themselves well, namely prelates and subjects, adversaries cannot harm you. 1 Pet. 2:15: "For so is the will of God, that by doing good you may put to silence the ignorance of foolish men." 1 Tim. 5:14: "To give no occasion to the adversary for the sake of reviling." Then when he says "servants," he teaches how he should instruct servants; and first he does this; second he assigns the reason for it, at the place "has appeared." Concerning the first he does three things: first he leads servants to subjection; second he determines the manner of it, at the place "in all things"; third he shows the necessity of this teaching, at the place "that the doctrine." He says therefore: admonish servants to be subject to their masters. 1 Pet. 2:18: "Servants, be subject in all fear to your masters, not only to the good and gentle, but also to the harsh." Col. 3:22: "Servants, obey in all things your masters according to the flesh, not serving to the eye," et cetera. He says the same in Ephesians 6:5. And why does the Apostle admonish this so frequently? I respond: Not without cause. For a heresy began among the Jews, that the servants of God ought not to serve men; and from this it was also derived into the Christian people, that they said that, having been made sons of God through Christ, they ought not to be servants of men. But Christ did not come through faith to take away the order of justice; rather, through the faith of Christ justice is preserved. Now justice makes some subject to others. But servitude of this kind is as to the body. For through Christ we are now freed from servitude as to the soul, but not from the servitude, nor from the corruption, of the body; but in the future we shall be freed also from the corruption and bodily servitude. 1 Cor. 15:24: "When he shall have delivered up the kingdom to God and the Father," et cetera. But what he says, "in all things," can be referred first to what he says, "subject," so that it be understood "in all things," namely to whatever the right of dominative power extends; or to what he says, "pleasing." For there ought to be subjection: first, that they serve without offense, not with murmuring and slowness. Col. 1:10: "In all things pleasing to God." 1 Cor. 10:33: "I in all things please all men." On the contrary, Gal. 1:10: "If I pleased men, I would not be a servant of Christ." I respond: To please a man for his own sake is blameworthy, but for God's sake it is praiseworthy. Second, that they be without contradiction; therefore he says, "not contradicting." Ecclus. 4:30: "Do not contradict the word of truth." Third, without fraud; hence he says, "not defrauding." Where he removes one thing, and establishes another. He removes fraud; for the goods of masters are entrusted to servants. Luke 19: "He delivered to them his goods." He establishes goodness in all things; and therefore he says, "but in all things showing good faith." But to what end are these things to be done? Not indeed for the sake of earthly favor, but for the glory of God; hence he says, "that they may adorn the doctrine of our Savior, our Lord," et cetera. The Gloss: The ornament of a teacher is the honest life of the disciple, just as the health of the sick person is the praise of the physician. The teacher is the curer of souls. If therefore we show forth good works, the doctrine of Christ is praised. Is. 52:5: "Continually, all the day, my name is blasphemed." Matt. 5:16: "That they may see your good works," et cetera.”

“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.”

“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.”

“Servants to be obedient. Servants owe respect and submission to their masters in every thing not contrary to the law, or the will of God. Hence they are strictly forbidden to murmur at their commands, to show any repugnance to obey them, or to censure their conduct. To avoid these evils, they ought to consider their masters as Jesus Christ himself, and their commands as those of God himself: which St. Paul often inculcates in other places in his epistles. (Ephesians vi. 5, 6.; Colossians iii. 23.) (St. Jerome)”

“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].”