Bible Commentaries
Titus 3

Verses 1-2

Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, Titus 3:1

Successful teachers repeat things in order to make sure their students really get the message. Someone has called it the Holy Grail of teaching. You "Tell them what you are going to tell them; you tell them; and then you tell them what you have told them." Certainly, Paul often reminded people of what he had told them previously.

In the past, Paul told people how important it was to submit to rulers and authorities. Half of the 13th chapter of Romans is taken up with this instruction. It is a good chapter to go back and review. There, he tells us that all authorities are established by God and that if we resist authorities we are resisting and rebelling against God. Authorities are established by God to protect us and to bring swift punishment upon the wicked. For these reasons we are to respect the authorities, cooperate with them, and pay taxes to them.

Peter gives similar advice saying, "Submit yourselves for the Lord's sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right. For it is God's will that by doing good you should silence the ignorant talk of foolish people" (1 Peter 2:13-15). It is amazing that both Paul and Peter would give such advice, considering that evil Nero was then emperor of Rome (AD 54-68). Both these men advised submission to Nero, although he later would take the lives of both men before his grisly reign came to an end by his suicide.

Early Christians took this advice seriously. The early church writer Mathetes in his Epistle to Diognetus (c.125-200) says of believers, "Christians obey the prescribed laws. In fact, they actually surpass the laws by their lives."^(F1) The Latin father Tertullian (c. 197) said, "We offer prayer for the safety of our rulers to the eternal, true and living God…We offer prayer without ceasing for all of our emperors. We pray for their prolonged lives and for security to the empire. We pray for protection of the imperial house, for brave armies, a faithful senate, a virtuous people, and a world at peace."^(F2)

We might wonder if we today are so prone to pray for our leaders, especially the bad ones. We must understand that it is not Satan who has appointed the rulers of this world, but God. After all, God says, "By me kings reign and rulers make laws that are just…" (Proverbs 8:15). So we Christians live in the nations, we cooperate with the governments and pray for our particular nations although in the truest sense we are not really a part of them. We live in the world, even the present evil age, but we are not a part of that either. Towner says, "Biblical Christians are by definition in a predicament. Christians must live in this world, but they are not of this world (John 17:14-18)."^(F3) We have a dual citizenship but our most important citizenship is in heaven (Philippians 3:20). This of course does not mean we can neglect the responsibilities of earth.

While the Christian must be subject to the government, there is a point where the Christian must object and even resist. That is the point where the government oversteps its authority and ventures into the area of religion and worship (Acts 4:19; Acts 5:29). In early times Christians refused to make sacrifice or give worship to the Emperor, who had declared himself to be god.

Paul's instruction to Titus, and indirectly to the church, concerning submission to governments must have been really needed at the time. The Greek historian Diodorus Siculus (between 60-30 BC) charges the Cretans with riotous insubordination.^(F4) Crete had been subjugated by Rome in 67 BC, but they were continually chafing under Rome's yoke.^(F5)

Paul's additional advice to the Cretans was, "to slander no one, to be peaceable and considerate, and always to be gentle toward everyone" (3:2). We have previously spoken of slander (Gk. blasphēmein) and how the word can mean to slander both God and men. There are several good qualities mentioned here, most of which we have noted before. There is the Greek amachous (being uncontentious); there is epieikes (showing gentleness or graciousness) and there is prautes (gentleness, humility, courtesy, or consideration).^(F6)

Verse 3

WHAT WE WERE BEFORE CHRIST (BC)

At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. Titus 3:3

We have discussed this before, but there is a great move on among the thinkers of this present evil age to try and idealize pagan life. Even the twentieth century Nazi movement was in many ways a wide scale return to paganism. Of course, witchcraft, the occult and the New Age Movement are also a shift in this direction. The philosopher Jean-Jacques Rousseau (1712 – 1778) led the way in this type thinking as he spoke of the "noble savage." Other philosophers, poets and painters followed as they presented the supposed wonderful life of savages before they were corrupted by Christianity and biblical morality. This was all pure make-believe and mythology.

The pagan life was horrible as it is presented in this verse. We can learn more about it in Romans 1:18-32. It was a foolish lifestyle. People were totally enslaved to evil passions. Likely because of these unbridled passions they ended up hating each other. This was unhealthy doctrine at its worst. Sex abuse, homosexuality, prostitution and lesbianism were accepted as popular ways of worship. Just imagine, young girls were often required to spend a night in the pagan temple as they offered themselves to the pagan gods (and no doubt to other rascals who came along in the night). All this type of activity certainly did not make for good relationships among neighbors.

This verse points out that humanity is deceived. The Greek word used here is planōmenoi and it is the picture of a false guide leading people astray.^(F7) This is certainly an accurate picture since, "The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God" (2 Corinthians 4:4). The Greek word for pleasures in verse 3 is hēdonais. It is from this word that we get the English term "hedonism."^(F8)

The Bible assures us that we are all sinners and because of that we are condemned to an eternal death (Romans 3:10; Romans 3:23). All our supposed righteousness is like a pile of filthy rags before God (Isaiah 64:6). We all need to get the blinders off and look to Jesus and his cleansing blood. That is the only thing that will really help us and deliver us from this present evil age of neo-paganism.

Verses 4-7

THE WORK OF OUR GRACIOUS SAVIOR

But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, Titus 3:4-5

We have something really astounding here. We are told that the Creator and God of the whole universe loves each one of us. The Greek word is philanthropia, and yes, it is from this word that we get philanthropy.^(F9) This is really something difficult for other world religions and for the neo-pagans of our day – that there is a God who loves us. What a revolutionary message! He came to earth and lived here in the flesh some 33 years all because he loved us. He then died on a cross for our redemption. This is the glorious gospel of Christianity. This love, kindness and goodness of God should logically lead us to repentance (Romans 2:4). Unfortunately, because of Satan's activity it often leads people to distrust God and even despise him.

God decided to save us sinners simply because of his goodness, mercy and grace. It was not because of the "good" things we had done but solely by grace. This is the part of the gospel that chokes so many today. Someone has said that it is a lot easier to give up our sin than it is to give up our supposed righteousness. It is ingrained deeply in human nature to want to do something to earn God's mercy and salvation. Thus, we have people crawling on their bloody knees to some shrine, mistreating their bodies – even trying to crucify themselves in order to somehow earn God's favor. Also, people try their best to keep God's laws in order to impress him and supposedly earn favor. Yet, the Bible says that those who try to live under his law by their own strength are under a curse from God (Galatians 3:10).

Well, none of this will do. There is not a blessed thing we can do to earn God's favor and his salvation. It is a gift from God solely because of his love and mercy. Can we believe and accept this? If we can, then we can be saved.

Now Paul gets into the manner of how God saves us. Over the centuries this part of verse 5 has almost driven some commentators mad. It definitely has been the source of endless debate. Paul says, "…He saved us through the washing of rebirth and renewal by the Holy Spirit…"We need to first look at the Greek words used here. The word "washing" is loutron and it presents the idea of bathing or complete ablution. The word for "regeneration" is palinggenesia, and it means a recovery, restoration or revival."^(F10)

The question that confronts us here is that of baptismal regeneration. In other words, does baptism have some part in saving us? If it does, it immediately disputes the earlier part of verse 5 where Paul says that salvation is not because of our righteous acts. Baptism, of course, would qualify as a righteous act. Even some early Christian church fathers had trouble with baptism. Irenaeus (c.180) speaks of "…that regeneration that takes place by means of the bath."^(F11) Cyprian (c. 250) said, "From [baptism] springs the whole origin of faith, the saving access to the hope of life eternal…In the bath of saving water, the fire of Gehenna is extinguished…In the baptism of water, there is received the remission of sins."^(F12)

So today, some people and some groups believe that baptism is necessary for salvation. However, most Christian denominations do not believe in baptismal regeneration. This is precisely the quandary theologians face as they look at this section.

How will we understand this difficult passage? There are several verses of scripture that seem to link baptism with the saving process (cf. Acts 2:38; Mark 16:16; & John 3:5). Then, there are several other scriptures making plain that it is faith and grace alone that saves and not any outward work of righteousness (cf. Ephesians 2:8-9; Philippians 3:9; 2 Timothy 1:9). We are left with a tension, as in the case with several other difficult doctrines of the Bible.

It seems that baptism, although extremely important, is more of a sign or symbol of our salvation rather than being an integral part of it. All through the scripture, God is dealing with our flesh, including fleshly works, fleshly living, fleshly thoughts, and fleshly plans. The scripture says plainly, "…flesh and blood cannot inherit the kingdom of God…" (1 Corinthians 15:50). In the Old Testament, circumcision was a sign and symbol that the flesh was cut off Men were no longer to reproduce according to the flesh. It is made clear in the Bible that circumcision was a "sign" (Genesis 17:11; Romans 4:11) of the spiritual work done in a life. It is also made clear that Abraham was justified by faith long before he received this sign of circumcision in his body (Romans 4:3; Galatians 3:6).

In the Bible, crucifixion, circumcision and baptism all have to do with cutting off the flesh, getting rid of it or even burying it. Romans 6:3-7 presents baptism as a symbol of our dying to the flesh or to sin and being raised to new life. Clearly, baptism is a symbol of our dying with Christ and our resurrection with him. In Colossians 2:11-12, we see that circumcision and baptism are obviously connected. The early American Presbyterian commentator Albert Barnes says it well, "…baptism is the emblem or symbol of regeneration…"^(F13) Adam Clarke says, "Baptism is only a sign, and therefore should never be separated from the thing signified."^(F14)

Now, there are some serious things we need to say about this symbol. In Israel, if a person refuses to be circumcised and receive this sign in his flesh, that person is no longer considered to be a part of Israel. In a very real sense, if a person refuses to be baptized, that person is probably no longer considered as a Christian. As we can see, the sign or symbol is of great importance for us. When we come to Christ we should be baptized immediately.

Once we are saved and baptized we can begin to do the good works God speaks of. Sometimes we get it all backwards and try to do good works first. Guzik sums it up well saying, "the sinner's prayer does not save. Baptism does not save. Church attendance does not save. Giving does not save. Reading the Bible does not save. …God is always the initiator, and we receive from him before we give anything back…."^(F15) Today it is very unfortunate that there are millions and millions of baptized people who have never entered into a saving relationship with Jesus. How sad and tragic it is!

Paul now speaks of the Holy Spirit, "whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life" (3:6-7). Here Paul introduces the blessed doctrine of the Holy Spirit. When Jesus was about to leave this earth he promised that he would send the Holy Spirit to us to help us, "And I will ask the Father, and he will give you another advocate to be with you forever – the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you" (John 14:16-17). In John 14:18 he says, "I will not leave you as orphans; I will come to you."

So the Holy Spirit is our Comforter and Helper as we live on this earth. The Holy Spirit is God living in each of us. What a wonderful thought! Once again God is incarnate, but this time he is incarnate in each believer. In the New Testament the Holy Spirit first came to the church on the Day of Pentecost. However, each believer is expected to be individually filled with the Holy Spirit. Paul says "…be filled with the Spirit, speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ" (Ephesians 5:18-20). Clearly, there is a miraculous element involved with the Spirit's infilling. In fact, it elevates us into a truly miraculous realm of living.

Obviously, the church has not made use of this wonderful gift. Many Christians feel that the Holy Spirit filling was only something for the first century. God clearly says in these passages mentioned that the Holy Spirit will never be taken away from the church. This verse makes plain that the Holy Spirit is now "poured out richly" (Gk. plousiōs) on us.^(F16)

Not only do we have the Holy Spirit poured out generously and richly upon us but our Savior Jesus has now justified those who trust in him (Romans 5:1; 8:30). Justification means to absolve, to vindicate, or to set right. It is a judicial act of God based upon Christ's completed work. It is his divine declaration of "not guilty" expressed toward sinners. So we can see that justification is the very opposite of condemnation. While it does not ignore God's righteous requirements, it nevertheless declares that these requirements are all fully met in Jesus. It is important to note that this act of God does not make people righteous but it declares them righteous, based upon the complete righteousness of Christ. The business of making people righteous is reflected in a second great biblical doctrine, that of sanctification. This second doctrine speaks of the drastic change in character accompanying those who have been justified.

Justification is thus a forensic term from the law courts. Dr. J. I. Packer says, "Justification is decisive for eternity, being in effect the judgment of the last day brought forward."^(F17) While there may be a great degree of difference in the level of sanctification in individual Christian lives, it is clear that one Christian cannot be "more justified" than another. We are all justified the same by one act of God's grace.

Through God's great saving and justifying work and through his Holy Spirit we have now become heirs in God's kingdom. Paul revels in this saying, "Now if we are children, then we are heirs – heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory" (Romans 8:17). Just imagine! We are co-heirs of the vast universe, heavens and earth with Christ. What a wonderful salvation and eternal life Christ has procured for us!

Verse 8

RESULTS OF GOD'S SALVATION

This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone. Titus 3:8

Now that we know God's justification and salvation, and only now, can we begin to do good works for him through the power of the Holy Spirit within us. It is no longer us working but God working in us. As the scripture says, "for it is God who works in you to will and to act in order to fulfil his good purpose" (Philippians 2:13). We must take care not to get the "cart before the horse" in this matter of good works.

We see from Paul's emphasis here that good works are of utmost importance for Christians. Since the Reformation, this aspect of Christianity has probably not been emphasized enough. Paul says we must be careful to devote ourselves to this. Barclay says of the word practice or devote, "The word we have translated to practice fine deeds is proistasthai …which literally means to stand in front of and was the word used for a shopkeeper standing in front of his shop crying his wares."^(F18) We are to be urgent about this. After all, "The only evidence the unsaved world has that we belong to God is our godly lives. 'Good Works' do not necessarily mean religious works or church work…Babysitting to relieve a harassed young mother is just as much a spiritual work as passing out a gospel tract."^(F19) Several commentators have pointed out, that the teaching of maintaining good works is a major topic of the Pastoral Epistles.^(F20)

Verses 9-11

CONTROVERSIES, ARGUMENTS AND QUARRELS

But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless. Titus 3:9

Stott says here, "Paul concludes his letter with a cluster of miscellaneous messages. What unites them is that they are all requests or instructions to Titus to do something."^(F21) He is first to avoid foolish controversies, arguments and so forth. We should note that it is foolish controversies he should avoid. There are definitely some controversies about the faith that he should not avoid but deal with promptly and sternly.

We see here that the controversies in the time of Titus involved genealogies. This tips us off that there were Jewish elements in these arguments. So we see here that the problem on Crete was not that much different than the problem Timothy faced at Ephesus (cf. 1 Timothy 1:4,7; 6:4,20; 2 Timothy 2:16,23). Again, it was some mixture of legalistic Judaism plus a sprinkling of early Gnosticism.

Titus is to avoid such foolish arguments. The Greek word used for "avoid" is peristemi, which has the idea of turning oneself around and facing the other way.^(F22) Titus was literally to give such arguments the "cold shoulder."

"Warn a divisive person once, and then warn him a second time. After that, have nothing to do with him" (3:10). The Greek word used here for divisive person is hairetikos. It is the Greek word from which we get "heretic." It is noteworthy that the original meaning of the word applied to those who take sides or choose for themselves.^(F23) In later times it began to describe those who held false doctrines. We see that we are to deal carefully with divisive people and warn them a couple of times before we turn from them (cf. Matthew 18:15-17; Galatians 6:1; 2 Thessalonians 3:15; James 5:19-20).

We should understand that the fellowship of the church is a serious thing to God. We must always be cautious in breaking that fellowship, even in times when we might be offended by teaching or actions from the church or its leadership.

"You may be sure that such people are warped and sinful; they are self-condemned" (3:11). Warren Wiersbe says, "I have learned that professed Christians who like to argue about the Bible are usually covering up some sin in their lives, are very insecure, and are usually unhappy at work or at home…"^(F24) Some people are experts at laying down a "smoke screen" or a "rabbit trail" that will throw the pastor and others off about the real problems in their lives. The wise pastor will not be deceived about such things. We no doubt remember the story of Jesus and the Samaritan woman (John 4:4-26, 39-42). When Jesus began to talk to her about her soul she asked him if she should worship in Samaria or Jerusalem. This was a rabbit trail to keep him away from her messed-up life. Jesus would have none of it. He told her to go call her husband. Of course, she had been with five husbands and the one she was presently with was not her husband. Although Jesus taught her many deep things he refused to be sidetracked from her sinful life. That was likely her main problem and Jesus was able to deal with it and make a drastic change in her life.

Verses 12-15

FINAL INSTRUCTIONS AND REMARKS

As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there. Titus 3:12

Paul is about to dispatch either Artemas or Tychicus to Crete. We know nothing else about Artemas, but Tychicus is a very familiar name and faithful helper of Paul (cf. Acts 20:4; Colossians 4:7; Ephesians 6:21; 2 Timothy 4:12). Apparently, it was eventually Artemas who replaced Titus on Crete, because we see Tychicus later replacing Timothy in Ephesus as 2 Timothy 4:12 notes.^(F25)

Paul was planning to establish his winter quarters at Nicopolis. Nicopolis has the meaning of "victory city." It was established by Octavian in 28 BC to mark his victory in the famous battle of Actium. The city had a busy port and was an easy connection between the eastern and western sections of the Mediterranean. We see here that in the winter months ahead when sea travel was impossible Paul would still be busy consulting with his apostolic legates and making plans for work in the spring. This is of note since Paul probably had at this point only a few months to live.

"Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need" (3:13). Commentators have wondered whether these two men were already on Crete or whether they were being sent in that direction. It seems from the text that they were already there and were contemplating travel to other parts. We know nothing else from the Bible about Zenas. He is said to be a lawyer, but this was likely not in the secular sense. Wuest says, "it seems best to assume that Zenas was a nomikos (lawyer) in the usual New Testament sense, an expert in the Mosaic law."^(F26)

Apollos we know from several New Testament references. He first appeared in Ephesus and because of his thorough knowledge of the Bible he confounded the Jews (Acts 18:28). However, he knew only the baptism of John. It was faithful Priscilla and Aquila who took him aside and instructed him thoroughly in the gospel (Acts 18:24-26). He then became a very powerful worker for the Lord (1 Corinthians 3:6; Acts 18:27-28).

Paul instructs that these faithful workers be helped. It was customary for the Lord's workers to be supported by the churches rather than by the Gentiles (3 John 1:7). Chrysostom remarks here, "Paul urges that they not wait for those who are needy to come to them but that they seek out those who need assistance."^(F27)

"Our people must learn to devote themselves to doing what is good, in order to provide for urgent needs and not live unproductive lives" (3:14). David Lipscomb points out that there have been eight reminders in the Pastorals, urging us to be zealous in good works (cf. Tim.2:10; 5:10; 6:18; 2 Timothy 2:21; Titus 1:16; 2:7,14). He remarks how the exhortations to do good work for Christ stand as some of the last inspired utterances of the apostle.^(F28) Good works must truly be something important for us. Some commentators are not sure whether Paul is speaking about engaging in honorable professions or simply doing good Christian works. Perhaps the two go together.

"Everyone with me sends you greetings. Greet those who love us in the faith. Grace be with you all" (3:15). We are reminded once more that Christianity is a body, a fellowship, a community of brothers and sisters. Paul was never alone in his ministry but was constantly surrounded by a band of brothers who were also pouring out their lives to take the precious gospel out to the Gentiles.