Titus 2:9Meaning & Commentary from the Church Fathers

And what did he say above? “That the opponent may be put to shame, having nothing evil to say of us.” Therefore the one who separates wives from husbands under the pretext of continence deserves condemnation. So does the one who separates servants from masters under the same pretext. Such speech is not irreproachable. It gives unbelievers great grounds for reproach and opens everyone’s mouth against us.

“Exhort slaves to be obedient to their own masters, and to please them in all things.” Therefore the one who separates wives from husbands under the pretext of continence deserves condemnation. So does the one who separates servants from masters under the pretext of piety. For he gives much occasion for reproach to all and opens everyone’s mouth against the faith. “Not answering back, not stealing, but showing all good fidelity.” Do you see what he requires of slaves? That which most of all puts masters at ease: that they not answer back, not steal, but be faithful. For worldly people, this is most desirable.

For everyone who is head of a family, there is a kind of episcopal ministry in his own house. It consists in overseeing the faith of his household, so that none of them falls into heresy: neither wife, nor son, nor daughter, nor even slave. For he was bought at a great price. Apostolic teaching placed the master over the slave and subjected the slave to the master (cf. Eph 6:5; Tit 2:9). But Christ paid one price for both (cf. 1 Cor 6:20; Acts 20:28; Gal 3:13; 1 Pet 1:18-20). Do not despise even the least among you (cf. Mt 18:10). Keep unceasing care for the salvation of your household.

Let slaves submit to their masters in all things, not stealing, lest they fall under judgment as thieves. Rather, let them show their truthfulness, so that by this fidelity they may adorn the holy teaching which they have received.

“In all things” means in matters pertaining to bodily service rendered to masters. For if a master commands impiety, he does not oblige the slave to obey. This is clear from what follows.

On the fact that slaves also must serve worthily of the grace of Christ. “Slaves, to be obedient to their own masters,” that is, exhort or teach them. After they have become slaves of Christ through faith in Him, they must not think of treating their masters with contempt. Nor should an occasion arise for condemning the preaching of the Gospel, as though it urged them to defection and rebellion. This was already said above concerning women in marriage. “To be well pleasing in all things,” that is, in what does not harm piety. “Not answering back, not stealing,” not engaging in theft.

“Slaves,” to which the Russian adds “exhort,” “to be obedient to their own masters.” This instruction was especially important for the Cretan Christians. Among them, slaves, under the influence of the teaching that the Messiah would bring freedom as an earthly king and conqueror, went so far as to answer back to their masters and disobey them. Under the influence of greed, they allowed themselves theft.

By these words it is proved that Christianity does not prescribe universal equality and does not abolish distinctions between those who rule and those subject to them, slaves and masters, superiors and inferiors. It introduces equality only in Christ Jesus (Gal 3:28), that is, equality with respect to duties toward Christ, in Whom all must equally believe, and with respect to the hope of salvation, which is equally given to all by Christ. So also in war, all must equally sacrifice their life for the fatherland. Yet how many distinctions of service there are, from the commander-in-chief down to the last private.

In the second section, Saint Paul sketches the form of the pastor’s proper teaching activity in the Church. First, he shows him what to teach the faithful according to their age and state: what to teach older men and older women (Tit 2:1, 3), young women and young men (Tit 2:4–6), and slaves (Tit 2:9–10). Second, he shows how to teach: by presenting himself as a pattern of good works, and likewise of pure teaching and sound, irreproachable speech (Tit 2:7–8).

The Apostle commands that slaves be taught obedience, readiness to serve, faithfulness, and not stealing. Through them the teaching of Christ must not be blasphemed, but on the contrary glorified. In the ancient world slaves were considered the worst people, unworthy of any attention. Therefore, by showing themselves highly honorable, obedient, and zealous, they would inevitably cause astonishment and the question: why have they become such? When their masters learned, as indeed happened, that they became so because the teaching of Jesus Christ required it, and because they became His followers, the masters themselves could come to respect Christianity. They could even receive it as a good and great thing, granting life and eternal salvation.

In contrast to these false teachers, who teach the Cretans only what is evil, Titus must set forth sound doctrine. He must teach the faithful the dogmas of the faith and the rules of morality. The Apostle even indicates which virtues are to be taught to the faithful according to their age, sex, and state. Titus himself must serve as an example for the faithful.

Teach slaves. Perhaps he passes over masters because he is not writing a complete program of whom to teach, what to teach, and how to teach. Perhaps also masters themselves could easily understand what manner of action they should maintain toward slaves, and could conveniently fulfill it.

Slaves, however, having received and felt their great spiritual advantages in Christ Jesus, could easily be carried away and think that from then on they were free from their obligations toward masters. The Apostle reminds Titus to prevent this deviation of slaves from the right path. Perhaps he assumes that Titus might think slaves could be left without any special edification.