Titus, verse-by-verse

Session 4 | Titus 2:7-14

Titus 2:7-8 | The Deportment of the Teacher

Verse 7 -- Blue
Paul is our pattern, and he instructs Titus to display himself as a pattern of good works. This seems like a standard, innocuous instruction, but is, in actuality, something that is fundamentally unique to the dispensation of grace. Prior to this dispensation, the Torah itself was the pattern of good works“nobody" like Titus indicates the truth that in this dispensation alone Christ in you is the hope of glory (Col 1:27).
Paul continues with the instruction to show uncorruptness, gravity, sincerity in doctrine. It could be argued that this is detail concerning the pattern of good works or that this is additional instruction, but either way leads to a good pattern. And either way the teacher has solid and praiseworthy doctrine.
Verse 8 - Blue
Titus, as a pattern, was to be a pattern of sound speech, that cannot be condemned. Speech that cannot be condemned is fully educated, without fallacy or flaw in thinking. In truth, Christians in the age of grace should be the most educated and logical men and women on earth. When the speech is sound, then those of the contrary part will be left speechless.

Titus 2:9-10 | Sound Doctrine for Servants

Verse 9 -- Blue
Paul returns to things which become sound doctrine (v. 1), now giving specific instruction for servants. This word is sometimes translated slave in modern translations (NIV, for example), but the doulos of the ancient world was not equivalent to the slave of American history. There were many different forms of servanthood.
The Christian servant is to be obedient unto their own masters, that is, under their instruction. They were also to be exhorted to please them and to avoid answering again, that is, talking back.
Verse 10 -- Blue
The word purloining is to hold back, not giving your best. In doing so, the servants will adorn the doctrine of God. That is, the servants themselves will be beautiful jewelry for the doctrine. It is a word-picture, but a beautiful one.

Titus 2:11-15 | Supplemental Blessings of The Grace of God

Verse 11 - Blue
The grace of God is manifold (1 Pet. 4:10), and here Paul speaks of the saving grace, that which bringeth salvation. This grace hath appeared to all men. In what way had it appeared to all men? It came through Paul alone (Col 1:25-26). But through the ministry of Paul, it became known to all men. See Colossians 1:5-6.
Was Paul exaggerating when he said the saving Gospel had come to all the world (Col. 1:6)? Consider Romans 16:25-26, Colossians 1:23, and Ephesians 3:9.
How did Paul accomplish this? Read the book of Acts and his epistles closely to see the boldness, strength, and unfettered determination which he displayed.
By the time Paul writes to Titus, Paul was possibly one of the world's most famous men, and the Gospel which he preached had been delivered worldwide. Sadly, it had been mostly rejected.
Verse 12 -- Blue
The gospel is by grace...through faith...not of works (Eph. 2:8-9) for salvation. But here Paul is not speaking about the greatest blessing of the gospel of grace (salvation), but rather of supplemental blessings of God's grace. The fact that God's grace teaches us that we should live soberly, righteously, and godly, in this present world is most displayed by its followers. Those who truly understand the gospel of grace abhor works for salvation or sanctification but are passionate about godly living.
A pronoun note: Verse 12 is the first time in the epistle we see the second person plural pronouns us and we. It is apparently inclusive of all men (to whom God's saving grace hath appeared (v. 11).
Verse 13 -- Blue
All those who know the grace Gospel are looking for that blessed hope. This is presumed to be the rapture, and I think can safely be taken as such. God's grace appeared to all men (v. 1), and all who will look upon that grace will know that they should live soberly (v. 12) while looking for that blessed hope*, the rapture. But those of us who look upon God's saving grace know that the rapture does not fix everything*, and that the world needs more. So Paul rightly adds the word and, giving one more thing that believers are looking for. In addition to the rapture, we are looking for the glorious appearing, which is the Second Coming.
Note that it with purpose that the English Standard Version (ESV), which was translated by those who are reformed in doctrine and reject the rapture, shamelessly remove the and, making one thing out of two.
Verse 14 -- Blue
Jesus Christ gave himself for us, a fundamental aspect of the crucifixion. Jesus was not taken, but gave himself.
Jesus died on the cross and rose again that he might redeem us from all iniquity. The word might“possibly," but rather, “that it would become possible." The subjunctive verb might redeem has the contingency of Jesus' death, burial, and resurrection. While the work of Christ on the cross opened up this possibility, this statement does not give the purpose of the work, which can be found in Romans 14:9, at least it seems to me. One could argue that both were within the purpose, but I would argue that the purpose was Romans 14:9 and the benefit for us is found here.
Then Paul says that Jesus gave himself that he might purify unto himself a peculiar people, zealous of good works. Here Paul speaks of another benefit of Christ's work. It is interesting and important to note that Paul stops using the us/we language and now speaks of this peculiar people, zealous of good works in the third-person. Thus the body of Christ is not the people in mind, but rather Israel.
This speaks, then, of a two-fold benefit of the work of Christ. We (all men - v. 11) are redeemed from all iniquity (compare 2 Cor. 5:19). Secondly, a peculiar people… has been given cleansing (compare Eph. 1:7).