Titus 2:10

not purloining, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things.

Having given full directions regarding the younger women, the apostle does not overlook the admonitions for younger men as well: The younger men likewise admonish to be sensible. This includes a demeanor, or conduct, which is in harmony with the wholesome doctrine as taught by Paul. They should show that firmness of character which enables them, by the grace of God, to use their sound common sense in all circumstances of life. The passionate behavior of unthinking youth must no longer be found in men that have learned self-mastery in the school of the Holy Spirit. In all things, with reference to all situations, the younger men should make use of this sane-mindedness. If they are assailed by any form of temptation. they will not play with fire, but will suppress all thoughts that tend to sin, since their will is bound by the commandment of God.

In order that this admonition which Titus is to address to the younger men may have proper weight, St. Paul adds: Offering thyself as a type of good works, in doctrine uncorruptness, dignity, in speech wholesome, irreproachable, in order that he of the opposition may be confounded, having nothing to say of us that is evil. It is an important obligation which St. Paul here lays upon his young coworker, by binding him to practice what he preached. It was almost self-evident that the younger members of the congregations, hearing the exhortations from the mouth of Titus, would watch and inquire whether the good works which he praised so highly were found in his own life. And certain works and virtues the people had a particular right to expect of Titus, since they were those that belonged to his office in the strictest sense. He was to show sincerity, or integrity, and gravity, or impressiveness, in his doctrine. A chaste sincerity of mind, giving full evidence of his own confidence in the Word of Grace, was to be combined with a dignified gravity of manner. Everything that does not agree with the seriousness of Christian truth has no right in the pulpit: there is a far cry from popularity to vulgarity. To this belongs also that the speech, the public discourse, of the true minister be wholesome, sound, free from all morbid enthusiasm and shallow attempts at arousing the feelings of the hearers. The preaching must always be of such a nature as to render it impossible that valid exceptions may be taken against it. The adversaries must be given no opportunity for criticism that is well founded. The preaching of the Word must be so certain, so clear, so decided, so convincing, that the opponent is confounded and ashamed. Under such ideal circumstances all his efforts to find some evil thing to report and to deride concerning the Christians and their doctrine will come to naught. What an earnest admonition for all preachers to be faithful in the preparation and delivery of their sermons, and for all parishioners to aid their pastor that this part of his work might not be neglected!

The apostle, as in other letters, includes an admonition also in regard to those Christians that occupied the station of slaves: Slaves (admonish) to be subject to their masters, in all things to give a satisfactory account of themselves, not contradicting, not embezzling, but displaying the utmost trustworthiness, that they adorn the doctrine of our Savior God in all things. See 1 Timothy 6:12. The apostle may have had several reasons for referring to the slaves in this manner. In the first place, the number of slaves in the early congregations seems to have been quite large. Then also the position of slaves in those days was such as to cause them to long for freedom or to lighten their lot. And finally, many of them may have been infected with carnal opinions concerning the liberty of the Gospel. But the Christian religion does not eliminate the distinction of stations in social life. The apostle therefore admonishes the slaves not to harbor rebellious thoughts, but to be subject to their masters that had the right of disposal over them. In certain matters indeed it might happen that the slave would be compelled by the fear and love of God to refuse obedience, namely, where the honor of the Lord above was at stake. Acts 5:29. But in general, the rule held good that a slave was to obey his master, not only the kind and gentle, but also the froward. 1 Peter 2:18. He should strive to give satisfaction all around, the master thus being obliged to be well pleased with him. To this end, all contradictory ways must be put aside by the slaves, they must not think of thwarting their masters' plans, wishes, or orders. Since, moreover, slaves so often had the opportunity to purloin or embezzle the goods of their master, or to use that which did not belong to them to the detriment of their master, they are told not to become guilty of such a transgression of the Seventh Commandment. They should prove themselves altogether trustful, making it possible for their master to rely upon them absolutely. Conduct of this kind was bound to make an impression as the apostle and the Lord wanted it to be made. The heathen masters and others would draw their conclusions concerning the doctrine in which these slaves believed. Their behavior would thus serve to adorn the Christian doctrine of the great Redeemer and Savior: it would cause men to declare that the Christian religion must be an extraordinary, a fine and glorious doctrine. Thus the humble, faithful work of the Christian slaves would be a good work of high merit, whereby the cause of God, their Savior, would again be aided. Incidentally, the removal of prejudice against the Christian religion, even through an honest Christian workingman's faithfulness, might pave the way for the proclamation of the Gospel.