Today is the second of a two-part sermon called “Adorning the Gospel.” We’ll read verses 1-10. Then I’ll summarize what we discussed last Sunday; and then we’ll get into the parts about younger men and bondservants. Starting in verse 1…

¹ But as for you, teach what accords with sound doctrine. ² Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness. ³ Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, ⁴ and so train the young women to love their husbands and children, ⁵ to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled. ⁶ Likewise, urge the younger men to be self-controlled. ⁷ Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, ⁸ and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us. ⁹ Bondservants are to be submissive to their own masters in everything; they are to be well-pleasing, not argumentative, ¹⁰ not pilfering, but showing all good faith, so that in everything they may adorn [there’s our word] the doctrine of God our Savior.

Last Sunday, I started by comparing the Christian life to the more basic parts of a diamond ring. The sizing bar, the round shank, the shoulder, the prongs—every part exists not to distract from the center jewel but to hold forth its beauty. The ring adorns the diamond. It draws others to enjoy the beauty of the center jewel.

In a similar way, the life of a Christian must adorn the gospel of Jesus. What you say, how you work, how you speak to your kids, how you eat and drink, what you post online—these things should not distract from the gospel but draw others into its beauty. A church in good order is a church where godliness adorns the gospel.

We then spent some time flying above our passage to see how it fits in the letter and our broader mission. The godly qualities of verses 1-10 stand in contrast to the ungodly culture around us—the church is distinct from the world. We also saw that godliness grows from the gospel of grace. Verses 1-10 exist only because of the grace of God in verses 11-14, which Henry will discuss further next week.

Also, these godly qualities are not for mere personal piety; they have a missional aim. They aim to draw others into the beauties of the gospel. But let’s think a bit further on that missional aim. Titus is teaching people who once belonged to the Cretan culture. According to 1:12, one of their own prophets said, “Cretans are always liars, evil beasts, lazy gluttons.” Paul says, “This testimony is true.” Paul knows the truth about their depravity, and he calls it like it is.

But Paul also knows the truth of the gospel. He has planted the good news about Jesus in Crete, among these kinds of people; and that good news has turned these Cretans into Christ-followers—liars into truth-tellers, evil beasts into dignified family, lazy gluttons into men and women devoted to good works.

I wonder, do you believe the gospel can do the same here in your culture, in your neighborhood, in your life? Perhaps you’ve looked around lately and felt a heavy sorrow as you see the moral fabric of society unraveling. Perhaps you drive by places on the way home that remind you of how this prophet characterized Crete—maybe you work somewhere that reminds you of Crete. Perhaps experiences in your own home have burdened you. Perhaps you feel the darkness of your own sinful tendencies.

That’s the very context into which God’s light shines. Ultimately, that’s what verses 1-10 are about—the light of gospel truth shining into a dark and depraved people and setting them right, right with God and right with one another. Verse 2 showed us what happens in the lives of older men. When the gospel begins to order their behaviors, they become sober-minded, dignified, self-controlled.

Verses 3-5 then showed us how the gospel transforms older and younger women. They become reverent in behavior, not given to attitudes or appetites that characterize the world. They love their families and they exhibit God’s kindness.

Now, in verses 6-8 we turn to younger men; then in verses 9-10 we turn to bondservants. And in both places, we’ll see how the gospel shines through their transformed behavior as well. Thus, we have Jews and Cretans, men and women, older and younger, slaves and free. Whatever your background, sex, age, or social status, God’s grace can change you such that your life draws others into the beauties of Christ. Verses 1-10 assume that our God saves people of all kinds and makes them new. His gospel is powerful to break through the darkest contexts and rightly order our lives.

Of course, he also uses means to get that word into our lives. God uses teaching to transform. Did you hear it? Teach what accords with sound doctrine, verse 1. Older women teaching to train younger women in what is good, verse 3. Verse 7, in your teaching show integrity. Elders must be able to teach in 1:9. The church is always teaching. It’s part of the Great Commission in Matthew 28. Jesus said, “make disciples…teaching them to obey all that I have commanded you.”

Verses 1-10 stand out as an example of what Jesus was talking about. These words teach us how to teach others. These words themselves are on mission to help us follow Jesus and obey all that he commanded. Godliness has a missional aim.

Younger Men

With that said, let’s pick up with Paul’s words to younger men in verses 6-8. In the ESV, verse 7 begins a new sentence for Titus. But other English translations show that Paul’s instructions for Titus continue his instructions for younger men. Titus is to be an example for the younger men to follow. So, I take verses 6-8 as one unit.

I said last week that older men were about 40 years and above. Younger men would be those under 40—but depending on the context, some of these age lines get blurred. In any case, younger men, it’s your turn. Paul says in verse 6, “Likewise, urge the younger men to be self-controlled.” Urge them. Make repeated, strong appeals that younger men be self-controlled—and every mother of a young man says, “Preach it!”

Self-control—Paul keeps hammering this virtue. It was required of older men in verse 2, older and younger women in verse 5. He mentioned it for elders in 1:8. Why keep repeating this? Because he’s addressing a culture likened to “evil beasts” and “lazy gluttons.” Normally, they bite and devour one another; they’re given to sinful cravings and show no self-restraint. In 3:4, Paul says this is everybody’s state, apart from the grace of God. We’re “slaves to various passions and pleasures.” Even in our own experience, younger men often act impulsively without considering the consequences.

But notice 2:14 here, “the grace of God trains us to live self-controlled lives in the present age.” Last week, I said that in Paul’s day, to have this virtue meant that you “avoid extremes and [give] careful consideration for responsible action.”[i] In Proverbs, this is the man who is sensible. He doesn’t follow the seductive woman when evening falls (Prov 6:32). He’s prudent; he gives thought to his steps (Prov 8:5; 14:15). He learns from discipline (Prov 10:13). He doesn’t belittle his neighbor but seeks first to understand him fully (Prov 11:12). He’s slow to anger and slow to speak (Prov 19:11).

In other words, self-control isn’t limited to one area like avoiding sexual temptation or substance abuse. Younger men, the entirety of your life must show self-control, proper restraint, behavior ordered by the rule of God’s word and Spirit. It doesn’t matter if it’s in-person or online, playground or politics, church on Sunday or work the rest of the week, times of ease or difficulty; in our speech, in the use of our time, our money, eating, drinking, what you do with your body—self-control is a must.

Paul then says to Titus, “in all respects showing yourself to be a model of good works.” In a few weeks, we’ll spend a whole sermon on good works in 3:8. For now, it’s enough to say that good works are Christ-like actions that serve to benefit others in their need. That includes things like working honestly to support a family, being generous and ready to share, contributing to the needs of the saints, showing hospitality to strangers, remembering the poor. Titus is to model these good works.

Think of the impression a stone leaves in the ground, or a shell when it’s been left in the dirt—lift it up and you can see the imprint/pattern. That’s the idea here: Titus should impress upon the church (especially younger men) this pattern of good works. Brothers, your lives must be molded into that pattern of good works. Our culture wants to mold you into a life numbed with entertainment. Our culture wants to mold you into a life distracted from good works. The media is constantly bombarding you with what they believe is the most important thing you should be doing right now—to the neglect of good works to those right before you.

Paul also tells Titus, “in your teaching show integrity, dignity, and sound speech that cannot be condemned.” It seems that he’s speaking to the way Titus must teach. He can’t teach like the hypocrites in 1:16, who profess to know God but deny him by their works. No, he must show integrity. He must remain true to what is fitting with sound doctrine—2:1. His life must give credibility to his message. His deeds back up his words; and his words remain true to the gospel of Jesus.

Why’s that so important? He tells us in verse 8, “So that an opponent may be put to shame, having nothing evil [morally degrading] to say about us.” A while back, didn’t we see something similar in 1 Peter 3:16? We give a defense for the hope that is within us; we do it with gentleness and respect. Why? “so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. For it is better to suffer for doing good, if that should be God’s will, than for doing evil.”

In other words, be sure that you’re suffering for the right reasons. Don’t be the murderer; be the one who’s murdered for Jesus’ sake. Don’t get put in prison for breaking good and just laws; be the one who’s put in prison unjustly. Don’t get shunned because you can’t help but stir up trouble; get shunned for being too much of a peacemaker. Point being, let’s be sure not to give the world any legitimate grounds for critique. And, sadly, that’s sometimes not the case when headlines hit about abuse, fraud, moral failure, and hypocrisy in the church. Younger men, let’s not give opponents any ground.

So, what about you? What impression will you leave on the next generation? If your life was a stamp, and someone pressed that stamp into the wax, would they see Jesus when they lifted it from the page? Ultimately, these godly qualities are about Jesus. If anyone showed self-control, it was Jesus. In the face of great hostility from sinners, he humbled himself to the point of death, even death on a cross. They spit in his face, beat him with rods, stripped him bare, slandered him in court, humiliated him in public—and Jesus stayed obedient to his Father and died for wretched sinners like us.

He is the ultimate model of good works. Compassionate, benevolent, generous, loving to his enemies—acting to benefit others in their need, including our greatest need, the forgiveness of our sins. Jesus taught with integrity, dignity, and sound speech. And though they hung him up like a guilty, pathetic criminal, God put them all to shame three days later when he raised Jesus from the dead.

And therein lies your only hope for godliness. Christian, Christ now lives in you by the Holy Spirit. As we noticed before in verse 14, these qualities grow from God’s grace in Christ saving you and training you. Younger men, the days ahead will test your self-control. You will face people who are angry, impatient, ruthless, domineering. Some will seek to lead you astray. There will be days you will feel the burden of the cross more than others, and you will want to escape to more comfortable places. The enemy will try to undo you with temptations. And your own flesh will want what it shouldn’t want.

But be confident in this: God’s grace can give you everything you need to live a life that’s pleasing to him. He will help you adorn the gospel with godliness. So, pursue godliness and draw others into the beauties of Christ in the gospel.

Bondservants

Bondservants come next in verses 9-10; some translations have “slaves.” Paul shifts from various age groups in the church to social classes. But notice, they’re listed right in with the rest of the groups. Meaning, no matter what status the world placed on them socially, Jesus counted them equally among his elect (Tit 1:1). Jesus has equally commissioned them to play a unique role in the advance of his gospel.

Of course, Paul addressing “slaves” at all raises other questions for us, especially given our own country’s history in the Transatlantic Slave Trade. By telling slaves to submit to their masters, is Paul endorsing slavery? That’s a real question Christians should ask. Atheists will often use it to question the Bible’s morality.

But a few things to consider here. One is a historical point. Slavery in the Roman world was similar to yet different from slavery known to early America. It was a form of chattel slavery. Slaves were owned; they were viewed as property. They had no legal rights. Masters could be cruel. Some beat or killed their slaves without consequences. No laws held them accountable. In that way, slavery was similar.

But in other ways it was very different. Slavery in the Roman world wasn’t based on race. People from various ethnic backgrounds were slaves. Some were slaves as the result of war. Others became slaves due to a court sentence. Some entered slavery to pay off a debt or have a livelihood. And others were born to slave parents. Some estimate that slaves made up eighty percent of Roman society.[ii] In fact, there’s an ancient court record where someone proposes that slaves be ordered to dress differently, but it was shot down lest the slaves realize how numerous they were.[iii]

In the Roman world, slaves also served at various levels in society. Convicts were often relegated to work the mines. But others worked as temple servants, craftsmen, commercial tradesman. Some—especially imperial slaves—often ran cities and managed large households. Some slaves could own property. They were paid a commission; and after saving up, they could buy their freedom. So, there are differences than what we’re accustomed to thinking when we hear the word “slaves.”

At the same time, I think it’s clear that Paul doesn’t believe slavery is a societal good. For starters, in 1 Timothy 1:10, among his list of vices, he includes “enslavers.” Enslavers, he says, is “contrary to sound doctrine, in accordance with the gospel.” Also, in 1 Timothy 6:1, he calls slavery a “yoke.” In 1 Corinthians 7:21 he encourages slaves this way: “Were you a slave when called? Don’t be concerned about it, but if you can gain your freedom, avail yourself of the opportunity.”

Also, in his letter to Philemon, Paul sends a Christian slave (Onesimus) back to his Christian master, Philemon, and then exhorts Philemon this way in verses 16-17: “that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord. So, if you consider me your partner, receive Onesimus as you would receive me.” This is astonishing in Paul’s world—that a master treats his slave as his own family.

So, my answer is No. When Paul says, “slaves, submit to your masters,” he’s not endorsing slavery. He’s not even arguing for slavery to be maintained as a social good. He’s answering the question, “How can these Christians best serve the gospel, given their present circumstances?” It’s much like case-law in the Old Testament—it permitted divorce and told people what to do, but that wasn’t the ideal. Same here. Paul couldn’t say, “Vote to abolish slavery.” They had no votes. Social revolt wasn’t the Christian answer either; they weren’t able to do so and that often led to greater bloodshed. He also couldn’t tell a slave to escape; by law, they would be executed. There were also laws limiting how many slaves a master could legally release.[iv]

What, then, does Paul do? He prioritizes the gospel’s advance, given their current station in life. Ideally, there would be no slavery—Genesis 1:27, God created all people in his image: equal in dignity, worth, and value. But given the current set of circumstances on this side of the Fall, here’s how you glorify Christ as a slave.

It was only through the spread of the gospel that people’s hearts would be changed. It was only by teaching that people were made in God’s image; and teaching that all people are equally guilty and in need of a Savior; and teaching that Christ died for sins like enslavement; and teaching that Jesus is the ultimate Jubilee who sets the captive free; and teaching that we serve others as Christ served us—only by teaching that gospel would true change begin to take place. That message might not immediately change laws for temporal good; but it would change hearts for eternal good.

So, what does Paul tell them to do? Tell slaves to “be submissive to their own masters in everything.” Willingly place yourself beneath the authority of your master. In 1 Timothy 6:1 Paul says, “Let all who are under a yoke as bondservants regard their own masters as worthy of all honor.” Develop attitudes of humility toward your master. Don’t be a stubborn and difficult; be someone who’s eager to serve.

Also, he says, “they are to be well-pleasing.” That could mean well-pleasing to God. But given the next three qualities, it likely means well-pleasing to masters. They should do what the master wants (NET), as long as it doesn’t mean sin. Slaves should be dependable, in other words—the type of person a master can count on.

They also shouldn’t be “argumentative”—contrarian, talking about their masters poorly. “Not pilfering,” he says. You can imagine the temptation, especially in a situation where the master is harsh or unjust. You might be tempted to keep a larger percentage of the harvest as a way to get even. Maybe you worked a deal with the other slaves: “If you don’t tell, I won’t tell” type of scenario. Paul is saying, “Christian, be a different kind of slave in that culture. You should stand out from other slaves because of your honesty and integrity. Other slaves should be coming up to you and asking, ‘Why are you like that?’” That’s what Paul is getting at.

“Not pilfering but showing all good faith,” or you could render that, “showing all faith is good.” The point would be that true faith is beneficial to others; it results in good works. True faith doesn’t lead to poor work ethics but the best work ethics. When your trust is in Christ, everything you do becomes an act of worship and devotion to God; None of your efforts will be in vain. Christian slaves should demonstrate that.

Why? Here’s the purpose: “so that in everything they may adorn the doctrine of God our Savior.” Isn’t that an amazing statement to slaves? They have no legal rights. They’re not part of the elites in Rome. Usually, we believe that it’s only those with social power and political clout who can make a difference. But Jesus uses the godliness of slaves to make a difference. Their lives can be so evidently different that God uses it to build bridges to the gospel of God saving us from sin.

Just imagine being a slave. Let’s say you have an overbearing master. And you know that you’ve still got twenty-five years under this guy before you can buy your freedom; and by the time you’re that old, what difference could I really make. Every day is the same task over and over. But then you hear Paul say, “Hey, the King of kings—the one who’s above Rome and all other powers—he has commissioned you, right where you are, to hold forth the beauty of his gospel. The next twenty-five years, with every assignment, you get to be my chosen emissary. They see you as a slave, but I am commissioning you as my royal ambassador.”

Wouldn’t that change your outlook. Suddenly, your master and all the other slaves become your mission field. Everything you do, toilsome as it may be—everything becomes a sacred act of devotion to the Lord.

But that diamond of the gospel is even more beautiful than that, isn’t it? Because the King of kings—the one who was in the form of God—he made himself nothing, taking the form of a slave. That’s what Philippians 2 says. It was also Jesus who told his disciples, “whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve [i.e., like a slave], and to give his life as a ransom for many.” God Almighty identified with the slave to set us free from the worst kind of slave-master, our own sin. And in that freedom from sin, we are then empowered, compelled to become servants rather than coercing others to serve us.

That’s one way the gospel undermines the assumptions behind slavery. Become the servant instead of forcing others to serve you. The slave is in a unique position to adorn the gospel, not only for lost neighbors but also for brothers and sisters in the church. Tyrone said it so well a while back: “Not all Christians receive the same circumstances; but all are called to bear their circumstances well.”[v] Not all are enslaved when called to Christ. But those who are enslaved can bear their circumstances well by following these words; and in so doing they will adorn the gospel.

We can learn from these words, beloved. If you want to make a difference socially, don’t spend your days scrolling social media feeds and then getting jazzed up every four years to vote. You might not be able to change the political landscape. Most Christians live in countries where they can’t change the political landscape. But that’s no challenge to the gospel. You can make the greatest difference by spreading the news about Jesus. You can make the biggest impact on this world by making disciples. You can make the greatest impression by investing in your church and showing the world a new society, where the greatest become slaves of all.

A church in good order is a church where godliness adorns the gospel. May the Lord use our life to draw others to the beauty of that diamond, Jesus Christ.

________

[i] BDAG, s.v. nēphalios.

[ii] A. A. Ruprecht, “Slave, Slavery,” in DPL (Downers Grove: IVP, 1993), 881. Although, cf. S. S. Bartchy, “Slave, Slavery,” in DLNTD (Downers Grove: IVP, 1997), 1098.

[iii] Everett Ferguson, Backgrounds of Early Christianity, 2nd Ed. (Grand Rapids: Eerdmans, 1993), 56.

[iv] Here I am summarizing the evidence presented by Peter Williams, “Does the Bible Support Slavery?” (October 30, 2015), accessed at https://www.youtube.com/watch?v=JHA9tcaTsMs.

[v] Tyrone Benson, “Following in His Steps” (October 6, 2024), accessed at https://www.redeemerfortworth.org/sermons/sermon/2024-10-06/following-in-his-steps.