Tituschapter 3
15 verses · Paul, by tradition · AD 63 to 65 · Paul's letters
He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit.
Introduction
Paul, by tradition, Paul's letters, Titus Overview.
Paul closes the letter by turning the believers of Crete toward their neighbours and their rulers. The island had a long record of resisting whoever governed it and of feuds between its towns. The chapter asks new believers to be the most peaceable people in town, and it gives them a reason drawn from their own past. At its centre stands one of the sayings the early church repeated as settled truth. Listen for the before and after in the middle of the chapter. The letter ends with travel plans and the names of friends.
Context
- Who
- Believers on an island with a long habit of resisting whoever was in charge
- What
- Instructions for public life, a summary of how God saved believers by His mercy, a warning about divisive people, and Paul's closing plans and greetings.
- Where
- Written to Titus on Crete, with Paul planning to spend the winter at Nicopolis on the west coast of Greece.
- When
- After Paul's first imprisonment in Rome, about AD 63 to 65 by the usual dating.
- Why
- To make believers peaceable and useful in their towns on the ground of the mercy that saved them, and to protect small churches from endless quarrels.
Historical context
Crete had a history of rebellion, it had fought Rome hard before falling, and its towns had a reputation for feuding among themselves. Telling Cretan believers to submit to rulers and be ready for every good work was aimed at something real in their civic culture.
Show the rest of the historical context, 3 more paragraphs
The washing named in this chapter would have been heard against a world of ritual baths. Jews immersed for purity, and Greek cults had their own washings; what is claimed here is different, a washing that produces new birth rather than a cleaning that must be repeated.
Zenas is called a lawyer, meaning either an expert in Jewish law or a Roman legal advocate, and Apollos was a known teacher from Alexandria. Sending them on their way meant provisioning them, food, money, letters, sometimes a guide, because there was no safe public system for travelers.
Nicopolis, where Paul planned to winter, was a real port on the west coast of Greece, founded by Augustus to commemorate his victory at Actium. Naming a wintering place shows the sailing calendar dictating the movements of the mission.
Significance
The hearers were told to remember what they had been, foolish, disobedient, enslaved to passions, before being told how to treat outsiders. The gentleness commanded toward everyone rests on that memory.
Show the rest of the significance, 1 more paragraph
The instruction to warn a divisive person twice and then have nothing to do with him gave small island congregations a way to end arguments that could otherwise consume them.
The heads below are this chapter's scenes. The numbered points under each are its verses.
We Were Once Foolish Too: Saved by the Washing of Rebirth
Titus 3:1-2
Remind the believers to submit: to rulers and authorities names civil rulers, with the same pair of words Ephesians 6:12 uses for unseen powers. Being ready for every good work pairs obedience with active good.
Titus 3:1
“Remind them to be subject to the rulers and authorities, to obey; to be prepared for every good work; not to blaspheme anyone, not to be quarrelsome; to be modest, showing all meekness to all people. Such a thing is also written to the Romans: Let every soul be subject to the higher powers. For there is no power but from God (Romans 13:1).”
Jerome · written before 420 · Commentary on Tituspatristic
3 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Titus 3:1
“Put them in mind to be subject to principalities and powers,.... Not angels, good or bad, which are sometimes so called, but men in high places; the higher powers ordained of God, as the apostle elsewhere calls them; and which the Apostle Peter distinguishes into the king as supreme, and into governors under him: the Roman emperor and senate, the consuls, and proconsuls, deputies and governors of provinces and islands, are here meant; particularly such who were appointed over the island of Crete.”
Titus 3:1
“Put them in mind to be subject ... - See the duty here enjoined, explained in the notes at Rom 13:1, following. Principalities and powers - See these words explained in the notes at Rom 8:38. The word here rendered “powers” (ἐξουσίαις exousiais), is not, indeed, the same as that which is found there (δυνάμεις dunameis), but the same idea is conveyed; compare the notes at Eph 1:21. To obey magistrates - That is, to obey them in all that was not contrary to the word of God; Rom 13:1 note, following; Act 4:19-20 notes.”
Titus 3:1
“Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
to malign no one: The Greek word behind malign is the word for blasphemy, as Barnes and Clarke note, here used of speech against people. Believers are to be peaceable and gentle toward everyone, outsiders included. Clarke adds patience under insult.
Titus 3:2
That we must not use detraction. In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away." Also in the forty-ninth Psalm: "Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block." Also in the Epistle of Paul to the Colossians: "To speak ill of no man, nor to be litigious."
Cyprian · written before 258 · Treatise XII. Three Books of Testimonies Against the Jews.patristic
1 more voice on this verse
Titus 3:2
“To speak evil of no man - Μηδενα βλασφημειν· To blaspheme no person, to reproach none, to speak nothing to any man’s injury; but, on the contrary, bearing reproach and contumely with patience and meekness.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
we too were foolish: The reason for gentleness is memory, since at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures. Paul writes we, his own past included.
Titus 3:3
“For we ourselves - We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connection does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law.”
1 more voice on this verse
Titus 3:3
“For we - And as God hath dealt with us, so ought we to deal with our neighbour. Were without understanding - Wholly ignorant of God. And disobedient - When he was declared to us.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 3:4-5
the kindness of God our Savior: The washing of new birth and renewal by the Holy Spirit is read two ways. Some read it as baptism, the sign of new birth, and others as the new birth with baptism its figure.
Titus 3:4
“But after that the kindness and love of God - By χρηστοτης we may understand the essential goodness of the Divine nature; that which is the spring whence all kindness, mercy, and beneficence proceed. Love toward man - Φιλανθρωπια· Philanthropy. It is to be regretted that this attribute of the Divine nature, as it stands in relation to man, should have been entirely lost by a paraphrastical translation. Philanthropy is a character which God gives here to himself; while human nature exists, this must be a character of the Divine nature.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Titus 3:4
“We read of riches of goodness and mercy, Rom. ii. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience. (3.) Here is the means, or instrumental cause--the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Titus 3:4
“To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2, 3).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
according to His mercy: The saving act is the main verb of the sentence that runs from verse 4 to verse 7. Its cause is His mercy.
Titus 3:5
“Who is the one who is born of the Spirit and is made Spirit? It is one who is renewed in the Spirit of his mind. It is one who is regenerated by water and the Holy Spirit. We receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the apostle Peter says: "You shall be baptized with the Holy Spirit." For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit?”
Ambrose of Milan · written before 397 · On the Holy Spirit 3.10.64patristic
3 more voices on this verse
Titus 3:5
“Not by works of righteousness which we have done - The plan was not based on our own good works, nor are our own good works now the cause of our salvation. If people could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary.”
Titus 3:5
“The cause of it; not our works or righteousness, but "the kindness and love of God our saviour." 2. The effects; which are, (1.) Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 3:5
“Not by--Greek, "Out of"; "not as a result springing from works," &c. of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds . . . wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
ConnectionsExodus 30:18
Titus 3:6-7
He poured out on us abundantly: The Spirit He poured out on us abundantly through Jesus Christ our Savior is described with the verb of Pentecost. This letter assumes that outpouring for every believer.
Titus 3:6
“Which he shed on us abundantly - Οὑ εξεχεεν· Which he poured out on us, as the water was poured out on them in baptism, to which there is here a manifest allusion; but as this was sometimes only sprinkled on the person, the heavenly gift was poured out, not in drops, but πλουσιως, richly, in great abundance. Through Jesus Christ - Baptism is nothing in itself; and there had been no outpouring of the Holy Spirit, had there been no saving and atoning Christ. Through him alone all good comes to the souls of men.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Titus 3:6
“This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism. abundantly--Greek, "richly" (Col 3:16). through Jesus Christ--the channel and Mediator of the gift of the Holy Ghost. our Saviour--immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
having been justified by His grace: Here the saving act states its purpose. Believers are declared right with God by grace and made heirs, and Chrysostom stresses that it is by grace and not by debt. The inheritance is still hoped for, so the hope of eternal life from 1:2 returns near the letter's close.
Titus 3:7
“That being justified by his grace - Not by our own works, but by his favor or mercy; see the notes at Rom 3:24. We should be made heirs - See the notes at Rom 8:15, Rom 8:17. According to the hope of eternal life - In reference to the hope of eternal life; that is, we have that hope in virtue of our being adopted with the family of God, and being made heirs. He has received us as his children, and permits us to hope that we shall live with him forever.”
1 more voice on this verse
Titus 3:7
“That being justified by his grace,.... This is another way and means, as well as regeneration, by which God saves his people; for he saves no unjustified ones; no unrighteous persons shall inherit the kingdom of heaven; such as are without the wedding garment, and robe of Christ's righteousness, shall be cast into outer darkness: whom God saves, he justifies by the righteousness of his Son; and whomsoever he justifies, them he saves.”
This saying is trustworthy: marks the last of the five trustworthy sayings of the Pastoral Epistles, the formula Paul uses for a settled truth. The verse calls these things excellent and profitable for the people.
Titus 3:8
“Faithful is the saying, and I wish to confirm (or affirm) you about these things, that those who believe in the Lord should have care to preside over good works. These things are good and useful for men. This saying, faithful is, must be joined to the preceding part, in which he said that, having been justified by his grace, we may become heirs in the hope of eternal life. For the saying about the inheritance of God is worthy of faith, and about the hope of eternal life.”
Jerome · written before 420 · Commentary on Tituspatristic
3 more voices on this verse
Titus 3:8
“This is a faithful saying - Πιστος ὁ λογος· This is the true doctrine; the doctrine that cannot fail. And these things I will - Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up: - 1. The ruined state of man, both in soul and body. 2. The infinite goodness of God which devised his salvation. 3. The manifestation of this goodness, by the incarnation of Jesus Christ.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 3:8
“He desires that all believers should be careful - Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practice, but to excel, to be eminent and distinguished in them: because, though they are not the ground of our reconciliation with God, yet they are amiable and honourable to the Christian profession.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 3:8
“Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Warn a Divisive Man Twice, Then Be Done
Titus 3:9-11
But avoid foolish controversies: Reject a divisive man after a first and second admonition uses hairetikos in its first sense, a man who chooses his own faction. The word became a doctrinal category only later.
Titus 3:9
“But avoid foolish questions and genealogies - See the 1Ti 1:4 note; 2Ti 2:16, 2Ti 2:23 notes. And contentions, and strivings about the law - Such as the Jews started about various matters connected with the law - about meats and drinks, etc.; the notes at 1Ti 1:4; compare the notes at Act 18:15. For they are unprofitable and vain - - They disturb and embitter the feelings; they lead to the indulgence of a bad spirit; they are often difficult to be settled, and are of no practical importance if they could be determined.”
3 more voices on this verse
Titus 3:9
“Blessed is that servant [Paul] who can say: "I have fed you with milk and not with meat; for until now you were not able to bear it." … Yet he—being so great a man and chosen by Christ for the care of his flock in order to strengthen the weak and to heal the sick—rejects immediately after a single admonition a heretic from the fold entrusted to him. This he does for fear that the taint of one erring sheep might infect the whole flock with a spreading sore. He further bids that foolish questions and contentions be avoided.”
Ambrose of Milan · written before 397 · OF THE CHRISTIAN FAITH 5, Prologue 3-4patristic
Titus 3:9
“They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Titus 3:9
“Same Greek, as in 2Ti 2:16; see on 2Ti 2:16. foolish--Greek, "insipid"; producing no moral fruit. "Vain talkers." genealogies--akin to the "fables" (see on 1Ti 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Reject a divisive man: The Greek word behind divisive gives English the word heretic, and Wesley notes this is the only place in Scripture it occurs. Here it names a man who splits the church. Two warnings come first, and Matthew Henry reads them as an effort to gain the brother back.
Titus 3:10
Perhaps even thus being put to shame by the bad odor of their names, they [the heretics] may be enabled to grasp the depth of impiety into which they have fallen. It would be within our rights not to answer them at all, according to the apostolic advice: "One who is heretical, after a first and a second admonition refuse, knowing that such a one is perverted and sins, being self-condemned." This is even more the case, in that the prophet says about such men: "The fool shall utter foolishness, and his heart shall imagine vain things."
Athanasius of Alexandria · written before 373 · Letter to Adelphus 60.2patristic
3 more voices on this verse
Titus 3:10
“A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 3:10
“This is the only place, in the whole scripture, where this word heretic occurs; and here it evidently means, a man that obstinately persists in contending about "foolish questions," and thereby occasions strife and animosities, schisms and parties in the church. This, and this alone, is an heretic in the scripture sense; and his punishment likewise is here fixed.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 3:10
"Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him."-- Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned.
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
he is self-condemned: The man has been warned twice and keeps on, so his own choice passes the verdict. Jamieson, Fausset and Brown note that he cannot say no one told him better. Barnes reads corrupt as turned out of the right way.
Titus 3:11
“It is the same Paul who, in his epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus that "a man who is a heretic" must be "rejected after the first admonition." This is on the ground that "he that is perverted and commits sin as a self-condemned man." Indeed, in almost every epistle, when enjoining on us [the duty] of avoiding false doctrines, he sharply condemns heresies.”
Tertullian · written before 220 · On Prescription Against Heretics 6patristic
1 more voice on this verse
Titus 3:11
“Knowing that he that is such is subverted - Literally, “is turned out;” or, “is changed,” i. e., for the worse. He has gone from the right way, and therefore he should be rejected. And sinneth, being condemned of himself - His own conscience condemns him. He will approve the sentence, for he knows that he is wrong; and his self-condemnation will be punishment sufficient. His own course, in attempting a division or schism in the church, shows him that it is right that he should be separated from the communion of Christians.”
Send Zenas and Apollos On, and Learn to Do Good
Titus 3:12-14
As soon as I send Artemas: Titus is to join Paul at Nicopolis, where Paul has decided to winter. The winter is the season behind the request for the cloak and books at 2 Timothy 4:13.
Titus 3:12
“When you come, please hurry to me in Nicopolis, Artemas or Tychicus. I have decided to spend the winter there. In the beginning of this letter we read, "The reason I left you in Crete was to straighten out what was left unfinished and to appoint elders in every town, as I directed you." So that after Paul's departure, the Cretans, who had recently believed and were not left as orphans, but had an apostolic man who would correct what appeared to be lacking.”
Jerome · written before 420 · Commentary on Tituspatristic
4 more voices on this verse
Titus 3:12
“When I shall send Artemas - or Tychicus - These were either deacons or presbyters, which the apostle intended to send to Crete, to supply the place of Titus. Who Artemas was we know not; he is not mentioned in any other place in the New Testament. Tychicus was a native of Asia, as we learn from Act 20:4 (note). Be diligent to come unto me to Nicopolis - Nicopolis was a city of Epirus, on the gulf of Ambracia, near to Actium, which Augustus built in commemoration of his victory over Mark Antony.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 3:12
“When I shall send Artemas unto thee, or Tychicus,.... These were both of them ministers of the Gospel; there is no mention of Artemas anywhere else; some say he was one of the seventy disciples, and that he was afterwards bishop of Lystra; but these are uncertain things; See Gill on Luk 10:1; the name is a contraction of Artemidorus.”
Titus 3:12
“Come to me to Nicopolis - Very probably not the Nicopolis in Macedonia, as the vulgar subscription asserts: (indeed, none of those subscriptions at the end of St. Paul's epistles are of any authority:) rather it was a town of the same name which lay upon the sea-coast of Epirus.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Titus 3:12
“This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Zenas the lawyer and Apollos: Zenas appears only here, and Clarke says no one can tell whether he was a Jewish, Roman or Greek lawyer. Apollos is the teacher from Alexandria known from Acts 18 and 1 Corinthians. Titus was to supply them for the road.
Titus 3:13
“Bring Zenas the lawyer - - This person is not elsewhere mentioned in the New Testament, and nothing more is known of him. He belonged doubtless to that class of persons so often mentioned in the New Testament as lawyers; that is, who were regarded as qualified to expound the Jewish laws; see the notes at Mat 22:35. It does not mean that he practiced law, in the modern sense of that phrase.”
2 more voices on this verse
Titus 3:13
“Send Zenam, the learned in the law, and hasten to send Apollo, so that nothing may be lacking to them. This is the Apollo of whom mention is made in the epistle to the Corinthians: Every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas (1 Cor. I, 12).”
Jerome · written before 420 · Commentary on Tituspatristic
Titus 3:13
“Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
to meet the pressing needs: The letter's last order returns to good works. Jamieson, Fausset and Brown read the pressing needs first as the wants of the travelling teachers just named. Matthew Henry states the wider point, that the Christian profession is not a fruitless one.
Titus 3:14
“But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He had said above: Send Zenas, the teacher of the law, and Apollo and care for them that nothing be wanting to them.”
Jerome · written before 420 · Commentary on Tituspatristic
3 more voices on this verse
Titus 3:14
“And let ours also learn to maintain good works,.... By which are not only meant honest trades, as some choose to render the words: it is true, that a trade is a work; and an honest lawful employment of life is a good work; and which ought to be maintained, attended to, and followed, and to be learnt, in order to be followed.”
Titus 3:14
“And let others also learn to maintain good works - There is something very remarkable in this expression. The words καλων εργων προΐστασθαι, which we translate to maintain good works, occur also in Tit 3:8; and some think they mean, to provide for our own, and the necessities of others, by working at some honest occupation; and that this was necessary to be taught to the Cretans, let Ours also learn, etc., who were naturally and practically idle gluttons. Kypke observed that the words mean, 1. To be employed in good works.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Titus 3:14
“That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
send you greetings: Grace be with all of you is plural. The blessing goes beyond Titus to the churches he serves.
Titus 3:15
“Greet--"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used. Grace--Greek, "The grace," namely, of God. with you all--not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3 more voices on this verse
Titus 3:15
Those who are with me greet you. And he had accustomed himself to say hello to Titus from everyone who was with him or at least properly to Titus, because he was such that he deserved the love of all who were with Paul. Truly great praise was attributed to Titus by everyone through Paul. Salute those who love us in faith. If everyone who loves, loved in faith, and there were no others who loved without faith, Paul would never have added love to faith, saying, "Salute those who love us in faith."
Jerome · written before 420 · Commentary on Tituspatristic
Titus 3:15
“Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
Titus 3:15
“All that are with me salute thee - Notes, Rom 16:3. Paul, at the close of his epistles, usually mentions the names of those who sent affectionate salutations. Here it would seem to be implied that Titus knew who were with Paul, and also that he himself had been traveling with him. He evidently refers not to those who were residing in the place where he was, but to those who had gone with him from Crete as his companions. Greet them that love us in the faith - In the faith of the gospel, or as Christians.”
How this psalm is built
The form: A call to good conduct in public resting on a trustworthy saying about salvation as God's free gift, as Jamieson, Fausset & Brown classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Before and after | Verse 3 lists what believers once were, foolish, disobedient, misled and enslaved to desires, living in malice and envy. Verse 4 turns on the word But and names what appeared, the kindness of God our Savior and His love for mankind. Chrysostom draws the lesson for verse 2 from this memory, that a believer must revile no one, having once been the same.John Chrysostom, Homily on Titus 5, on Titus 3:3. | Titus 3:3, Titus 3:4 |
| The trustworthy saying | Verse 8 says This saying is trustworthy, and Jamieson, Fausset and Brown call the formula peculiar to the Pastoral Epistles. They take the saying to be verses 4 to 7, the statement that salvation is God's free gift. Paul then tells Titus to stress it so that believers devote themselves to good deeds.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, on Titus 3:8. | Titus 3:4, Titus 3:5, Titus 3:6, Titus 3:7, Titus 3:8 |
| Savior, of God and of Christ | The title Savior stands six times in Titus, twice in each chapter, once of God and once of Jesus Christ: 1:3 and 1:4, 2:10 and 2:13, 3:4 and 3:6. In this chapter the pair frames the saying, God our Savior in verse 4 and Jesus Christ our Savior in verse 6. Chrysostom notes on the letter's first verse that Paul calls himself servant of God and of Christ, making no difference between the Father and the Son.John Chrysostom, Homily on Titus 1, on Titus 1:1. | Titus 1:3, Titus 1:4, Titus 2:10, Titus 2:13, Titus 3:4, Titus 3:6 |
The structure
5 more paragraphs on the patterns
Verses 1 and 2 give the duties of public life. Verses 3 to 7 give the reason, what believers were and what God did, in one long sentence from verse 4 to verse 7. Verse 8 seals that sentence as a trustworthy saying and turns it toward good deeds. Verses 9 to 11 say what to avoid and how to deal with a divisive man. Verses 12 to 15 are plans, names and the closing grace.
How the washing is read
Verse 5 names the washing of new birth and renewal by the Holy Spirit. Cyprian reads it as baptism, where the old man dies and the new man is born, and Augustine speaks of the laver of regeneration as the place where the grace of the Savior frees from sin. Clarke also reads it as baptism, but as the rite of admission and the visible sign of the Spirit's cleansing. All three set the washing inside the mercy of verse 5, and none of them makes it a work of righteousness.
Where it stands in the letter
The letter's last instruction, in verse 14, returns to good works for the needs of others. The phrase good works or good deeds stands six times in Titus, at 1:16, 2:7, 2:14, 3:1, 3:8 and 3:14, and three of those are in this chapter. The hope of eternal life in verse 7 is the same hope the letter named in 1:2.
Keep studying
Studies12
Places1
Words12
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The context
Jamieson, Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible and Patrick Fairbairn, The Pastoral Epistles.
The form and classifications
Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, on Titus 3:8 and John Chrysostom, Homily on Titus 6, on Titus 3:8.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Ambrose of Milan, On the Holy Spirit 3.10.64; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Titus; John Calvin, Commentary on Titus; John Chrysostom, Homily on Titus 5; John Gill, Exposition of the New Testament; John Wesley, Explanatory Notes upon the New Testament and Matthew Henry, Commentary on the Whole Bible.