Titus3
English Standard Version
1 to be to , to be , to ,
2to speak of no , to , to be , and to .
3 , , led , to , passing our , by others and .
4 the of ,
5he , of by , to own , the of of the ,
6 he ,
7 that being by we might to the of .
8The is , I to on , that those who have in may be to to . things for .
9 , , , about the , they .
10As for a who stirs up , him then , have nothing more to do with ,
11 a person is ; he .
12 I , do your to , I have to spend the .
13Do your to the on their ; see .
14 let people to themselves to , so as help cases of , .
15 who are send to . those who the . be .
Study Guide
Public-domain commentary and original-language notes for Titus 3.
Chapter Summary
In this chapter: Obedience to magistrates, and becoming behaviour towards all, are enforced from what believers were before conversion, and what they are made, through Christ. (1–7). Good works to be done, and useless disputes avoided. (8–11). Directions and exhortations. (12–15).
vv1-7
Spiritual privileges do not make void or weaken, but confirm civil duties. Mere good words and good meanings are not enough without good works. They were not to be quarrelsome, but to show meekness on all occasions, not toward friends only, but to all men, though with wisdom, Jas 3:13. And let this text teach us how wrong it is for a Christian to be churlish to the worst, weakest, and most abject. The servants of sin have many masters, their lusts hurry them different ways; pride commands one thing, covetousness another. Thus they are hateful, deserving to be hated. It is the misery of sinners, that they hate one another; and it is the duty and happiness of saints to love one another. And we are delivered out of our miserable condition, only by the mercy and free grace of God, the merit and sufferings of Christ, and the working of his Spirit. God the Father is God our Saviour. He is the fountain from which the Holy Spirit flows, to teach, regenerate, and save his fallen creatures; and this blessing comes to mankind through Christ. The spring and rise of it, is the kindness and love of God to man. Love and grace have, through the Spirit, great power to change and turn the heart to God. Works must be in the saved, but are not among the causes of their salvation. A new principle of grace and holiness is wrought, which sways, and governs, and makes the man a new creature. Most pretend they would have heaven at last, yet they care not for holiness now; they would have the end without the beginning. Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work is inward and spiritual; this is outwardly signified and sealed in this ordinance. Slight not this outward sign and seal; yet rest not in the outward washing, but look to the answer of a good conscience, without which the outward washing will avail nothing. The worker therein is the Spirit of God; it is the renewing of the Holy Ghost. Through him we mortify sin, perform duty, walk in God's ways; all the working of the Divine life in us, and the fruits of righteousness without, are through this blessed and holy Spirit. The Spirit and his saving gifts and graces, come through Christ, as a Saviour, whose undertaking and work are to bring to grace and glory. Justification, in the gospel sense, is the free forgiveness of a sinner; accepting him as righteous through the righteousness of Christ received by faith. God, in justifying a sinner in the way of the gospel, is gracious to him, yet just to himself and his law. As forgiveness is through a perfect righteousness, and satisfaction is made to justice by Christ, it cannot be merited by the sinner himself. Eternal life is set before us in the promise; the Spirit works faith in us, and hope of that life; faith and hope bring it near, and fill with joy in expectation of it.
vv8-11
When the grace of God towards mankind has been declared, the necessity of good works is pressed. Those who believe in God, must make it their care to maintain good works, to seek opportunities for doing them, being influenced by love and gratitude. Trifling, foolish questions must be avoided, and subtle distinctions and vain inquiries; nor should people be eager after novelties, but love sound doctrine which tends most to edifying. Though we may now think some sins light and little, if the Lord awaken the conscience, we shall feel even the smallest sin heavy upon our souls.
vv12-15
Christianity is not a fruitless profession; and its professors must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. They must be doing good, as well as keeping away from evil. Let “ours” follow some honest labour and employment, to provide for themselves and their families. Christianity obliges all to seek some honest work and calling, and therein to abide with God. The apostle concludes with expressions of kind regard and fervent prayer. Grace be with you all; the love and favour of God, with the fruits and effects thereof, according to need; and the increase and feeling of them more and more in your souls. This is the apostle's wish and prayer, showing his affection to them, and desire for their good, and would be a means of obtaining for them, and bringing down on them, the thing requested. Grace is the chief thing to be wished and prayed for, with respect to ourselves or others; it is “all good.”
Key Words
ὑπομιμνήσκω (hypomimnḗskō): to remind quietly, i.e. suggest to the (middle voice, one's own) memory
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
ὑποτάσσω (hypotássō): to subordinate; reflexively, to obey
ἀρχή (archḗ): (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank)
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐξουσία (exousía): privilege, i.e. (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely, magistrate, superhuman, potentate, token of control), delegated influence
πειθαρχέω (peitharchéō): to be persuaded by a ruler, i.e. (genitive case) to submit to authority; by analogy, to conform to advice
εἶναι (eînai): to exist
ἕτοιμος (hétoimos): adjusted, i.e. ready
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
Cross References
Titus 3The foundational Pauline locus on submission to civil magistrates and secular principalities.
Supported by Matthew Poole, John Calvin, JFB
Parallel salvation theology: contrast between works and God's mercy, grace, and regeneration.
Supported by Matthew Poole, JFB
Connects 'washing of regeneration' with being born of water and the Spirit.
Supported by Matthew Henry, JFB
Direct parallel showing that being justified by grace makes us heirs of God.
Supported by Matthew Poole
Contrasts the believers' wicked past ('such were some of you') with washing and justification.
Supported by Matthew Henry
Parallel affirmation of salvation not according to our works, but His purpose and grace.
Supported by Matthew Poole
Uses the identical pastoral formula: 'This is a faithful saying'.
Supported by Matthew Poole
Instruction to put away evil speaking, malice, and brawling, matching verses 2-3.
Supported by John Calvin
Believers are created in Christ Jesus unto good works to walk in them.
Supported by John Calvin
Identical warning against endless genealogies and foolish questions that do not edify.
Supported by Matthew Henry
Christ's pattern of admonition and rejection matches Paul's instruction for heretics.
Supported by Matthew Henry
Provides historical context for Apollos, whom Titus is instructed to help.
Supported by Matthew Henry