Slavery was one of the grave facts which Christianity had to face, then universal, in some places existing yet to a certain extent. Nowhere does the power of Christ's work more clearly or more decidedly prove its heavenly source and character.
The apostle bids Titus exhort “Bond-servants to be in subjection to their own masters, to be well-pleasing in all things, not gainsaying, not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things” (Titus 2:9-10). Here again subjection is the prime duty of such a relationship, and is accordingly put in the foreground—subjection to their own masters. Occupation only in thought with others might only do mischief. “To be well-pleasing in all things” is sometimes a very great difficulty, it may be from the peculiarities of the master or from those of the bondman. Satan would love to insinuate that in any other circumstances they might better obey, and that it is in vain as they are to think of being well-pleasing in all things. One's own master might be capricious or fault-finding; but there is no lowering the claim of Christ; and it is Christ, and Christ alone kept before the eyes, that enables a bondman to be truly subject and to persevere in all things instead of giving up something at least in despair. For faith, not resignation, is the true divine antidote to the passion of despair, which is never to be thought of by a Christian. Who more than a slave needs to remember God's call to rejoice in the Lord always?
Further, the slave was to be “not gainsaying, not purloining, but showing all good fidelity.” Many a one could do or even bear much who finds it difficult to avoid answering again; but the word is “not gainsaying.” Again, stolen themselves, or the children of those who were stolen, it was natural to have scanty respect for the rights of others whose very relationship was in general based on a wrong. But the apostle admits no reasoning on abstract rights as an excuse for “purloining.” He insists on Christian bondmen “showing every sort of good fidelity.” They were really serving the same Master as their masters if Christians; and without the sense of direct responsibility to the Lord, as well as of His grace, how could they go on thoroughly aright? So elsewhere grace teaches and exhorts that, whatsoever they do, they were to work from the soul as unto the Lord, and not unto men. It was not enough that they were not to be inconsistent and unworthy saints; but as the apostle here says, “that they may adorn the doctrine of God our Savior in all things.”
God's gospel is glad tidings to the highest earthly personage no less than to the lowest, though (as the rule) to the poor it is preached as alone generally accessible. No king, no queen, no emperor, but what is infinitely indebted, if the heart is opened, to the grace of God. How unspeakably sweet then for those in the painful and trying position of slavery!
It was this that wrought so powerfully on the affections of the blessed apostle. Therefore is he drawn out in the fall and beautiful declaration of the message of God's love. “For the grace of God appeared bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godlily in this present age” (Titus 2:11-12).
When the law was given by Moses, it was ordained through angels by the hand of a mediator, All kinds of partitions barred man's way; clouds of incense, and veils rose up between the Israelite and God, Whose manifestation was only for one representative man, the high priest, for a passing moment and with ample blood, in the holiest. The law was the test of man already fallen, that sin might appear in its true colors. If sin was there, as it was, the law could only work wrath; for disobedience then takes the shape of open violation or transgression. Therefore is it said that the law came in by the way (παρεισῆλθεν), that the trespass might abound, and that through the commandment sin might become exceeding sinful. Thus law in result must surely condemn the sinner. It could never justify nor save the guilty, being characteristically the ministration of condemnation and death.
The gospel is wholly different in nature and effect where received. Therein the grace of God did appear, and we can add from elsewhere God's righteousness is revealed—the righteousness of faith which justifies, instead of condemning, because its efficacy is grounded on the accomplished and atoning work of Christ. Its character therefore is “bringing salvation,” and this not to a single people like Israel under the law, but “to all men.” The grace of God revealing Himself in Christ and His redemption is too precious to be limited; it is in itself infinite, for God is love as surely as He is light; and both have come out fully in Christ and especially in His death. God therefore is not of Jews only but of Gentiles also, Who justifies circumcision not by law but by faith, and uncircumcision through their actual faith, as we read in Rom. 3. A crucified Christ displays man as he really is. Jews and Gentiles are proved therein guilty and lost. But the grace of God goes out “to all” alike indiscriminately, not judging but “saving.” Such is the gospel as here shown. It is not a demand of works nor a test of man, but especially founded upon the work of God Himself in Christ; it is a revelation of His saving goodness for man to believe. “Whosoever shall call on the name of the Lord shall be saved; for with the heart man believes unto righteousness, and with the mouth confession is made unto salvation.”
Nor is this all. While His grace presents salvation to all, it is also said to be disciplining us. Then change from “all men” to “us” is important, and ought not to be overlooked. The one is the universal message of God, which may or may not be received. The other is the distinct effect, whenever souls receive that message in faith. And to what end does God's grace teach us? “Instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godlily, in this present age.” No mistake is grosser or more antagonistic to the teaching of the apostle, than, after believing the gospel, to cast the Christian on the law as his rule of life. It is not so. Christ alone remains, not only the Savior, but the way, the truth, and the life; In and through Him has the grace of God appeared, and His grace alone saves by faith. But, besides, it disciplines us, denying ungodliness and worldly lusts, to live soberly, and righteously and godlily, in this present age. We have first to watch against our inward snares, and those around us, to deny “ungodliness and worldly lusts.” Either might work more or less to ruin the soul and dishonor God. In those who believing in Christ have a new and eternal life, a new character has to be formed, and old habits must be watched against which grew up in our past evil and folly. But that which is negative does not suffice for God as He reveals Himself in His Son. His grace, which goes far beyond law, instructs us, that we should live soberly as regards ourselves, righteously as regards others, and godlily in our highest relationship; for this present age is an evil one. But Christ gave Himself for our sins that He might deliver us from this present evil age, according to the will of God our Father (Gal. 1:4). As it is here, in this world and during this age, that we live for the present, we are therefore called to be so much the more vigilant, if indeed we hear His voice.