BEING AN IMPACT PLAYER FOR THE KINGDOM

Titus 2:6-10
Bob Bonner
March 1, 2009

Many of us who know Jesus Christ as our Savior and Lord want to be an impact player for the Kingdom of God. We want to make a positive and eternal difference in the lives of others. Intuitively, we know that in order to do so, we must walk the talk. We must live lives of integrity.

At the same time, we also know that none of us is perfect. Because we each struggle at times with God’s call to be a model believer, we know our own shortcomings, frailties, and failures. In addition, we fail to live up to others’ expectations. Sometimes this whole business of being an impact player feels like too much to carry. That’s why Elaine Stedman’s words have meant so much to me. Elaine was the wife of my late mentor, Ray Stedman. She said a very helpful thing that has enabled me to relax with my own shortcomings while endeavoring to be a model for Christ. She said, “We are called to be models. But we are not called to be models of perfection. We are called to be models of growth.”

Paul in his letter to Titus has given us several instructions as to what it means to be a model of growth. Previously in our study of Titus 2, he spoke to older men, older women, and younger women. This morning we are going to hear what Paul has to say to younger men, to Titus, and to slaves.

As we look at our passage of study, we see that Paul is directing his instructions to three different people. In verse 6, his instructions are aimed at young men. In verses 7-8, they point to Titus. In these two verses, Titus is called to be a model of morality, teaching by his life and through his words what it means to live as a follower of Christ. The characteristics Titus is called to model are not gender or age related. Hence, it could be inferred that Paul’s instructions to Titus are aimed at all believers. Finally in verses 9-10, Paul gives instructions to all who work for a living—in particular, to slaves. 

You will notice that in Paul’s previous words he specifically instructs older women to teach younger women about how they are to behave. However at this point, Paul says nothing in verses 4-5 to older women about teaching doctrine. He has yet to instruct them to tell younger women what they are to believe about the faith. That is probably due to their lack of having been taught much doctrine themselves by this time. For sure, this would be something expected of older women later. But their assignment to specifically teach doctrine is not mentioned here. 

Some commentators suggest that even in the qualifications for elders and in Paul’s mentioning these young elders’ ability to “exhort in sound in doctrine” in 1:9 as well as in 2:1, he limited the discussion to the basic doctrines of the Gospel. These early elders had not yet grasped the more expansive Biblical doctrines, the real meat of the Word, as had the mature elders in Ephesus. Hence, when Paul tells Titus in verses 7-8 to instruct by means of modeling and teaching sound doctrine, he would be pointing to the more “meaty” doctrines of the faith that, at first, needed to be taught to both men and women by Titus.

This is all speculation, of course, because we don’t have enough Biblical information to really know how much these very immature believers understood about their faith. We know that it was very little, but just how little we don’t know. What we do know is that it appears from Paul’s instructions that, as concerns the establishing of a church on Crete in sound doctrine, Titus initially was to be the primary teacher. 

With that as a backdrop, let’s look at our passage of study for this morning. First, let’s read just Titus 2:6-8. Paul writes,

Likewise urge [or more literally, “exhort”] the young men to be

sensible; in all things show yourself to be an example of good deeds,

with purity in doctrine, dignified, sound in speech which is beyond

reproach, so that the opponent will be put to shame, having

nothing bad to say about us.

Paul’s opening word, “likewise,” points out that the “young men” should be aware of their behaviors’ impact on the reputation of the church and the gospel, as in the case of those whom Paul had just highlighted in the first five verses: older men, older women, and younger women. Yet, in comparison to what Paul wrote concerning younger women in verses 4-5, his instruction to young men in verse 6 is much briefer. He simply tells the young men to be “sensible.” The reason Paul said more to the women was probably due to the serious problem that the younger women were facing at that time, the “new feminism” being taught on the island of Crete.

The expression “younger men” covers that age group of males between twelve and forty years of age. Titus himself probably fit into this group. To them, Paul charges that they live “sensibly” or in a “self-controlled” manner. This expression points to being sensible, prudent, and moderate in lifestyle. Paul uses this term in one form or another five times in this short letter. Its repeated use signals the absolutely unrestrained life that gave Cretans their reputation for being a rather wild and unruly bunch.  In verse 5, Paul’s use of “self-controlled” described a woman who had control over her passions. Therefore, its meaning here to young men appears to have the same connotation. Paul is trying to pull these young men back from the sexually indulgent lifestyle that was the norm among men in the Cretan culture.

With verse 7, Paul now turns his attention from the younger men to Titus, who was probably in his thirties at this time. Paul tells Titus that he is not only to verbally teach what it means to be “self-controlled,” but he is to teach through his lifestyle what it means to be a good example. In these next two verses, Paul lists four areas where Titus is to be a model of virtue.

The first has to do with being a man known for his “good deeds,” which refer to morally good works or activities.  This expression throughout scripture points to more than just those actions that might be merciful or profitable, such as taking food to a sick neighbor. “Good deeds” refers to those exercises whose end might have eternal consequences. For example, ministering to a sick neighbor could give one an opportunity to share Christ. 

Secondly, Paul tells Titus that when it came to literally teaching others, he was to do so “with purity in doctrine.” Literally translated, the Greek reads, “in the teaching, uncorruptedness.” This is the only time in the New Testament that this word “uncorruptedness” is used. It points to purity in both the truth being taught as well as in the motives of the teacher. His reason for teaching was not to earn respect or a sense of worth from others. His motive for teaching was to be faithful to the calling he received from the One Who had already given him a sense of worth, Jesus Christ. Neither, as Paul expressed in 1:11, was his motive for teaching to be that of his opponents, who taught for “sordid gain.”

“Uncorruptedness” in teaching, by its very nature, assumes that there is an objective, knowable standard for pure doctrine from which one should not deviate. However, the leaders of the modern church movement today called the “Emerging Church,” would be an excellent example of false teachers’ “corruptedness.” They promote the idea that we cannot know or be certain about propositional or Biblical truth. They make statements like, “By their fruits, not by their theology, you shall know them.” (Scot McKnight, “Five Streams of the Emerging Church,” Christianity Today, February, 2007. Online at christianitytoday.com/ct/2007/ February/11.35.html). Now that may sound good, but what they mean by that is, “How a person lives is more important than what a person believes.” (Same source). In other words, they blatantly deny that the teaching of sound or pure doctrine is necessary or is foundational for godly living. 

I would agree with these Emerging Church leaders that dead orthodoxy, which beats people over the head with correct theology but fails to transform their lives, is useless. However, true Biblical faith results in a changed life, one that reflects the person of Jesus Christ. But in the Emerging Church’s reaction against ungodly behavior, they have wrongly cut the nerve of Biblical truth and authority. They have thrown out the importance of the teaching of God’s authoritative Word. They have denied what Paul says about God’s Word, that it is “inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, that the man of God may be adequate, equipped for every good work.” We are clearly told by the Apostle Paul that the basis of our living comes from being taught “sound doctrine,” doctrine that sets a reliable standard.

The third virtue to be modeled by Titus was that of “dignity.” This word “dignity” emphasizes how doctrine or the teaching of God’s Word is to be communicated. Titus is to teach God’s pure truth in such a manner so as to command respect for the Word of God and to encourage submission to its authority. In other words, God’s Word is not something to be toyed with or misused.

While there is a proper place for a limited use of humor in the pulpit, we should never make light of the Bible or use it as the basis for a stand-up comedy routine. In doing so, we risk leaving others with the impression that because we use humor, we don’t take the Word of God seriously. At the same time, the teaching of the Word of God does not have to be dry and boring, but it ought to be made interesting, so that when people understand it, they are willing to apply it. The wise man Solomon, a preacher himself, actually describes the art of preaching in Ecclesiastes 12:9-11. He states,

In addition to being a wise man, the Preacher also taught the

people knowledge; and he pondered, searched out and arranged

many proverbs.  The Preacher sought to find delightful words and

to write words of truth correctly.  The words of wise men are like

goads, and masters of these collections are like well-driven nails;

they are given by one Shepherd.

The word “delightful” means winsome, easy to grasp, or readily applied. I believe that Solomon’s use of this term “delightful” affirms that even humor in preaching is a good thing if employed in the right way. Solomon’s preaching was not boring but delightful and, in a healthy sense, entertaining. It encouraged people to believe and to put the truth into practice. However, his delightfulness was never a distraction from his end goal, which was to motivate others and to cause change in their lives so that they might make correct decisions according to the Word of God. Paul goes along with Solomon’s intent to use God’s Word to edify and build up others, adding that those who preach must communicate in a dignified manner, respecting the seriousness, the respectability, and the gravity of God’s Word.

“Sound in speech” is the fourth virtuous characteristic that Titus was to model. It means something different than “sound in doctrine” or “pure in doctrine.” Here, the word “sound” is the word “healthy,” a word from which we get our English word, “hygiene.” It refers to that kind of speaking which is wholesome, edifying, strengthening, and encouraging. It includes everyday speech and conversation as well as teaching. Paul refers to this type of speech in Ephesians 4:29: “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear.” A few verses later in Ephesians 5:3-4 he adds, “But immorality or any impurity or greed must not even be named among you, as is proper among saints; and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks.” Other verses command us to put off angry or bitter words, yelling, cursing, gossip,

Paul’s reason for this instruction in Titus 2 was “so that the opponent [probably a reference to the false teachers] will be put to shame, having nothing bad to say about us.” And the “bad” Paul is referring to here is not bad as in evil, but bad as in worthless and unprofitable. 

With the Cretan Christians teaching the truth and modeling good works and behavior, the false teachers could not legitimately criticize or give others cause to reject Jesus Christ or the Gospel. For his opponents to criticize Titus for this kind of teaching and living would be to put them “to shame" because they would have no factual basis for their opposition.

Now with the next two verses, Paul changes his focus of instruction to slaves. While this may be difficult for those of us who think of slavery only in the context of the despicable practices that occurred in the 1800's in America or in other nations even today, we should keep in mind that our understanding might not necessarily parallel the context of first century slavery. 

The socioeconomic institution of slavery was extremely widespread in both Greek and Roman society. Slavery was protected by civil law. The military conquests of Rome produced many prisoners of war who were subsequently sold as slaves. Unlike the American institution of slavery, slavery in the ancient world was not racially restricted, nor did it apply primarily to uneducated or socially deprived persons. Many slaves in the first century were well-educated, highly skilled individuals and therefore contributed greatly to the social and economic fabric of society. The condition of the slave’s life may have ranged from holding a position of trust while living in relative comfort to being treated in a most cruel and heinous manner.

The slaves that Paul mentions here were as much a part of a household as were the other members of the family. Because the slaves were out and about as well, and because their manner of behavior as Christians would say much to their society, Paul includes them here. In fact, you will see in verse 10 that Paul entrusts the slaves with the ministry of sharing the gospel with their unbelieving masters. 

Historically, the slaves were known to embrace new religions because of their need for hope. And oftentimes, due to harsh conditions, slaves were closely watched for any evidence of nonconformist or unruly behavior. According to 1:9, false religious teachers had taught slaves to not honor their masters but to rebel, upsetting whole households. Paul’s words are written to counter his opponents’ teaching and to show the slaves their greater purpose and destiny in living for Jesus Christ through their willful submission to their masters. 

Although we have no slaves in our country today, the principles taught in these verses and elsewhere apply equally well to our lives as employees. Let’s look at them. Paul writes in verses 9-10, “Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect.”

“In everything” should be defined as everything that does not require one to disobey God. For example, a Christian slave or employee should not lie or engage in dishonest accounting practices to please an employer. But as long as it does not involve disobedience to God, a Christian should be subject to his employer.  To be subject or submissive to one’s boss or master is described by Paul in four virtues. 

The slave or employee is first of all to be “pleasing,” honoring, and acceptable to the master’s or employer’s wishes and expectations.  To “please your boss” involves the concept of initiative.  You don’t just sit around and wait to be told what you are to do. And when you finish a job, you report back to see what else you can do to be helpful. A boss-honoring employee might even suggest something that might be done to help make the boss more successful, regardless of whether or not he gets credit for it or whether or not likes the boss. Keep in mind that our work--all of it--is to be done to point others to Jesus Christ. Being lazy or doing only enough to get by does nothing to encourage others to consider Jesus Christ. 

Look at what the Apostle Paul says about our work in Colossians 3:22-24. He writes, 

Slaves, in all things obey those who are your masters on earth, not

with external service, as those who merely please men, but with

sincerity of heart, fearing the Lord. Whatever you do, do your

work heartily, as for the Lord rather than for men, knowing that

from the Lord you will receive the reward of the inheritance. It is

the Lord Christ whom you serve. 

The words “sincerity of heart” and “heartily” show that a good attitude, not just grudging compliance, is required if you are going to be submissive in the way that will point others to Christ. If those words applied to slaves who were often under cruel, abusive masters, surely they apply to employees today who may have unreasonable, hard-to-please bosses. 

Notice the words, “as for the Lord, rather than men . . . It is the Lord Christ whom you serve.” Those words tell us that we are to do our jobs as though Jesus Christ Himself had hired us to work for a manager that was difficult to relate to. Furthermore, Jesus is watching you, expecting you to give His job, His assignment the best effort you can. You are to work for your boss as though you were working for Jesus Christ, and you want Jesus’ business to be successful. To be “well pleasing” in one’s work place is one of the best ways to win respect and develop credibility as a witness for Jesus Christ.  

Unfortunately, we live in a society that feeds us the line that we are all victims: victims of big business, victims because the playing field is not fair, victims because we didn’t get the education someone else did, victims because others have things, even those earned, that we don’t have. Many are being told that if you’re being treated unfairly, “You don’t have to take that! Stand up for your rights! Threaten to sue that turkey of a boss! Organize a labor union and fight back!”  But listen again to the Apostle’s instructions to those who were true victims, first century slaves who were often mistreated and abused. Paul says, “Be subject to your masters in everything.” 

As an employee, Scripture would permit you to go through proper channels to seek to get a difficult situation corrected or to offer constructive suggestions for improving working conditions. An option would be to take another job. But, before you tell off the boss and stomp out the door, remember that the testimony of Christ is at stake. The real question is, “Have you demonstrated submission to your boss?  Have you proven yourself to be ‘well pleasing’”? If not, to leave that job would be to dodge the lesson that God wants to teach you. Furthermore, a Christian worker who is first of all concerned about his personal rights and who participates in noncompliance efforts and work stoppages against his employer dishonors God.

Paul continues to define submission and being a Christ-honoring employee as one who is not “argumentative,” does not talk back, does not mouth off to an employer, and does not run him down behind his back. That is equivalent to rebellion, not submission. A rebel is dishonoring to God. Not talking back avoids charges of defiance and refusal to do what one is told. Study the life of Joseph in Genesis if you want a model of what it means to be submissive by not being “argumentative.”

Because household slaves were often stewards or business managers, in New Testament times they had considerable opportunity to misappropriate money, food, jewelry, or other valuables entrusted to their care. In modern times, many workers have access to company funds and property that is easily converted to personal use. That’s why Paul adds this third virtue of being a godly employee. You are not to be a thief, or in Paul’s terms, one who pilfers. In other words, Christian employees are not to be guilty of stealing company monies put in their charge or of taking office supplies, tools, or long lunch breaks. We are not to pilfer by means of submitting inflated time sheets and expense reports, making unauthorized calls on the company phone, or taking unauthorized trips in the company car. These activities damage the Lord’s name and our testimony. The whole point of a Christian’s testimony as a worker is to not carry on the Cretan picture of laziness and dishonesty. 

Paul finally states that virtue which really summarizes a godly worker’s approach to his job. In fact, he introduces it with the strongest Greek word, signaling a contrast to the previous negative behaviors: “but” you should “show all good faith.” In other words, you are to demonstrate your trustworthiness, reliability, dependability, and loyalty to your boss. Your boss should know that if he gives you something to do, as a faithful worker you will get done on time.  He should know that you keep your word. You don’t goof off when you’re supposed to be working.

And why is this so important? “So that they will adorn the doctrine of God our Savior in every respect.” That word “adorn” comes from a Greek word from which we get our word “cosmetics.” It means to arrange in an orderly manner so as to enhance beauty or attractiveness. Paul means that Christians should order their lives with godly behavior so that the world will be attracted to “the doctrine of God,” meaning the Gospel. Ultimately, this means to be attracted to and to put one’s confidence in Jesus Christ as one’s personal Savior and Lord.  Paul says something similar in 1 Timothy 6:1. “All who are under the yoke as slaves are to regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against.”

Folks, our primary motive for working should not be our paycheck. It should be to honor and lift up for all to see, Jesus Christ. You do that, and He will take care of your needs.  I have taught my kids over and over that integrity in the work place, rather than cheating, stealing, and doing just enough to get by, will pay off in the end. How blessed I was recently to see how my younger son’s hard work and integrity has paid off.  Others had stolen from him and had taken credit for work they had not done. He suffered loss of commissions for 18 months, just barely getting by, while others around him cheated and stole from him. It was extremely tempting for him to become like them. But he chose first and foremost to honor Christ.  He recently has been financially rewarded because he has proven himself to be a man of integrity in the market place.  This reward won’t just help him in the present, but will carry over into his future.

From the very beginning of chapter 2, Paul has had three major ideas he has been driving home and will continue to drive home throughout the letter. First, the behavior of older and younger men, older and younger women, and slaves should adorn or endorse their beliefs. Second, their actions should prove that Jesus Christ has a better way. And third, their goal in life should be to reach the lost, no matter in what walk in life they may be found.

As a young person, do you have control over your passions, or do they control you? Are you aware that your actions either attract or detract others to Jesus Christ, and thus to either eternal salvation or damnation?

As Christ’s ambassador for the gospel, would He be embarrassed by the way you talk?

How submissive an employee are you? Do you do what is expected or do you shirk your responsibilities? Are you consistently on time to work? Are you regularly overextending your coffee breaks? Do you complete assignments as told? Do you work just as hard when your employer is not looking and as when he is? Do you simply “punch the clock,” or are you willing, in emergencies, to put in extra time, even though it may not affect your salary?

back to top