Titus 3 commentary

TITUS 3 COMMETARY
Written and edited by Glenn Pease
I quote many authors both old and new in this commentary, and if any I quote do
not want their wisdom shared in this way they can let me know and I will remove it.
My e-mail is glenn_p86@yahoo.com
Saved in Order to Do Good
1 Remind the people to be subject to rulers
and authorities, to be obedient, to be ready to
do whatever is good,
1. Paul had strong views as to the duty of Christians toward their rulers and
authorities. He was no rebel against secular powers that ruled the nations. The
governments of all the peoples he was aware of were valid authorities ordained of
God. He did not expect believers to ever do anything that any authority ordered that
was in conflict with the revealed will of God, but he did expect believers to be good
law abiding citizens who lived with respect for all who governed. He made this even
more clear in Rom. 13:1, “Let everyone be subject to the governing authorities, for
there is no authority except that which God has established.”
2. Paul urges believers to be ready to do whatever is good, and being subject to
rulers and authorities is one of the good things they have a duty to do. Secular
government has leaders who care about people, and they provide and promote a
society of order for the good of the whole people. Christians are to support this
effort, and be grateful for leaders who want what is best for all. The secular world
of leaders is all the early Christians had, for there were no Christian leaders. They
had to recognize that God can and does achieve his will through the secular leaders
of the world. The Emperors of Rome did many great things for the masses to make
life better and safer. Paul could see that unbelievers can do good things for people.
They can pass laws that keep order and support freedoms that would be lost if all
was left in chaos.

2B. William Barclay, “Remind them to be duly subject to those who are in power
and authority, to obey each several command, to be ready for every work so long as
it is good, to slander no one, not to be aggressive, to be kindly, to show all gentleness
to all men.
Here is laid down the public duty of the Christian; and it is advice which was
particularly relevant to the people of Crete. The Cretans were notoriously turbulent
and quarrelsome and impatient of all authority. Polybius, the Greek historian, said
of them that they were constantly involved in insurrections, murders and
internecine wars. This passage lays down six qualifications for the good citizen.
The good citizen is law-abiding. He recognizes that, unless the laws are kept, life
becomes chaos. He gives a proper respect to those who are set in authority and
carries out whatever command is given to him. Christianity does not insist that a
man should cease to be an individual, but it does insist that he remember that he is
also a member of a group. Man, said Aristotle, is a political animal. That
means that a man best expresses his personality not in isolated individualism but
within the framework of the group.
The good citizen is active in service. He is ready for every work, so long as it is good.
The characteristic modern disease is boredom; and boredom is the direct result of
selfishness. So long as a man lives on the principle of, Why should I do it? Let
someone else do it, he is bound to be bored. The interest of life lies in service.
The good citizen is careful in speech. He must slander no one. o man should say
about other people what he would not like them to say about him. The good citizen
will be as careful of the words he speaks as of the deeds he does.
The good citizen is tolerant. He is not aggressive. The Greek word is amachos
(GS0269), which means not a fighter. This does not mean that the good citizen will
not stand for the principles which he believes to be right, but that he will never be so
opinionated as to believe that no other way than his own is right. He will allow to
others the same right to have their convictions as he claims for himself to have his
own.
The good citizen is kind. The word is epieikes (GS1933), which describes the man
who does not stand upon the letter of the law. Aristotle said of this word that it
denotes indulgent consideration of human infirmities and the ability to consider
not only the letter of the law, but also the mind and intention of the legislator. The
man who is epieikes (GS1933) is ever ready to avoid the injustice which often lies
in being strictly just.
The good citizen is gentle. The word is praus (GS4239), which describes the man
whose temper is always under complete control. He knows when to be angry and
when not to be angry. He patiently bears wrongs done to himself but is ever
chivalrously ready to spring to the help of others who are wronged.
Qualities like these are possible only for the man in whose heart Christ reigns
supreme. The welfare of any community depends on the acceptance by the
Christians within it of the duty of demonstrating to the world the nobility of
Christian citizenship.”
3. Henry, “must be reminded to show themselves examples rather of all due
subjection and obedience to the government that is over them. atural desire of

liberty must be guided and bounded by reason and scripture. Spiritual privileges do
not make void or weaken, but confirm and strengthen, their obligations to civil
duties: “Remind them therefore to be subject to principalities and powers and to obey
magistrates.” And, 2. To be ready to every good work.Some refer this to such good
works as are required by magistrates and within their sphere: “Whatever tends to
good order, and to promote and secure public tranquility and peace, be not
backward, but ready, to promote such things.” But, though this be included, if not
first intended, yet is it not to be hereto restrained. The precept regards doing good
in all kinds, and on every occasion that may offer, whether resecting God, ourselves,
or our neighbour - what may bring credit to religion in the world. Whatsoever things
are true, honest, just, pure, lovely, of good report: if there be any virtue, if there be any
praise, think on these things(Phi_4:8), to do and follow and further them. Mere
harmlessness, or good words and good meanings only, are not enough without good
works. Pure religion and undefiled before God and the Father is this, to visit the
fatherless, and the widow in their affliction, and keep unspotted from the world.“ot
only take, but seek, occasion for doing good, keep fitness and readiness that way;
put it not off to others, but embrace and lay hold on it thyself, delight and rejoice
therein, put all in mind of this.”
4. Jamison, “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. Diodorus Siculus mentions the
tendency of the Cretans to riotous insubordination.
5. John MacArthur, “This is a crucial section of instruction for today. The United
States essentially is now a pagan nation. After being blessed with some 150 years of
strong Christian, biblical influence, our country has been rapidly declining,
especially during the last half of the twentieth century. Millions of Americans still
attend church regularly, and many more consider themselves to be Christians.
According to polls, most Americans claim to believe in God. But practical atheism
and moral relativism have dominated our society for many decades. For the most
part, the few vestiges of Christianity still reflected in our culture are weak and
compromising. A growing number of those vestiges have become apostate or
cultic....The many biblical tenets and standards that once were part of the fabric of
our country, and that provided the undeniable cultural benefits of morality, are now
gone. Whatever its form or practical benefits may have been, cultural Christianity is
dead. Self-expression, moral freedom, materialism, and hedonism are the prevailing
gods.
6. Preceptaustin, “The Cretans were notoriously and naturally intractable, so Paul
warns Titus to be careful to insist that those who have been saved obey the properly
constituted civil authorities (1Pe 2:13 , 14 , 15 , 16 -see notes VHYPERLIK
http://www.preceptaustin.org/1peter_verse_by_verse_213-25.htm l :13 13 ;
HYPERLIK http://www.preceptaustin.org/1peter_verse_by_verse_213-25.htm

l :14 14 ; 15 ; 16 ; 17 ).
The verb remind implies that the Cretan saints already knew these duties but as
with all non-glorified saints, were in continual need of a fresh reminder. Like the
hymn writer (play hymn ) plainly confessed
Prone to wander, Lord, I feel it.
Prone to leave the God I love
Reminding the Cretan Christians of these truths should keep them from feeling
hostile toward or superior to those who were not yet converted. 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. Christians were often looked on with suspicion in the Roman
Empire because their conduct was so different and they met in private meetings for
worship (see 1Pe 2:11-25 ; 3:13-4:5 ).
7. Preceptaustin, “Submission focuses not on personality but position. We need to
see authority over us not acting on their own, but as instruments in the hand of a
sovereign God. If we look at people as acting on their own we will eventually
become bitter, but if we can see them as acting as God allows, we will become holy.
A beautiful example of this is found in the life of Joseph. His brothers consistently
mistreated him and it would have been very easy for him to become bitter at them.
Yet he had a divine perspective on the whole situation and it helped him become a
holy man of God.
And as for you, you meant evil against me, but God meant it for good in order to
bring about this present result, to preserve many people alive. (Ge 50:20 ).
To be subject as used here in Titus 3:1 is in the present tense (continual action
called for) and the middle voice (reflexive) which calls for the subject to initiate
and then participate in the action of putting one’s self in subjection to or under the
authority of another. In this context the middle voice stresses the voluntary or
willing nature of their submission.
In other words, the Cretan Christians were to continually voluntarily place
themselves in under the authority of the government. They were to submit not
necessarily because these individuals are personally worthy of our submission
necessarily, but because by submitting to them they were honoring God by obeying
His Word.
Early Christian preaching was not limited to the way of salvation but included
instructions concerning the practical implications of that salvation for daily living.
Paul ever desired that the lives of believers should produce a favorable impression
on the non- Christian world. (Gaebelein, F, Editor: Expositor's Bible Commentary
6-Volume ew Testament. Zondervan Publishing )
This duty pertains to our attitude and conduct in regard to secular government. It is
important to note that Paul specifies no particular kind or level of government or

any particular kind or level of government official and thus by his silence' he
allows for no exceptions or qualifications. The Roman government under which the
early church lived not only was thoroughly pagan and morally debauched but also
was despotic, oppressive, unjust, and brutal. Paul makes clear that the Christian’s
obligation to respect and obey human government does not rest on its being
democratic or just but solely on its being the God-ordained means by which human
society is regulated.
On the other hand if subjecting ourselves results in performing some action which
contradicts the clear teaching of Scripture (tantamount to the will of God), we are to
obey God.
8. Preceptaustin, “Here in Titus 3, Paul says that Titus is to continually remind the
Cretan Christians to cbe (be is in the present tense = this is to be their habitual
practice, their very lifestyle) in a state of readiness, fitness and preparedness
(hetoimos) as good Christian citizens to carry out good deeds.
As good citizens, believers must also be ready to do whatever is good--prepared
and willing to participate in activities that promote the welfare of the community.
They must not stand coldly aloof from praiseworthy enterprises of government but
show good public spirit, thus proving that Christianity is a constructive force in
society.
For the best Bible study on good works that you will find anywhere go to the bottom
part of the following site-http://preceptaustin.org/titus_31-8.htm#3:1
9. ALFRED PLUMMER, “Here he is on delicate ground. The Cretans are said to
have been a turbulent race, or rather a group of turbulent races; neither peaceable
among themselves, nor very patient of foreign dominion: and the Roman rule had
been established there for less than a century and a half. Previous to their conquest
by Metellus in b. c. 67, they had been accustomed to democratic forms of
government, and therefore would be likely to feel the change to the Roman yoke all
the more acutely. As our own experiences in a neighboring island have taught us,
people who have been allowed to misgovern themselves, and to fight among
themselves, for many generations, do not readily give a welcome to a power which
deprives them of these liberties, even when it offers in exchange for them the solid
but prosaic advantages of peace and security.
Besides this, there was in Crete a strong mixture of Jews, whose rebellious
propensities seemed to be unquenchable. or was this all. Within the Church itself
the spirit of anarchy had displayed itself: partly because, as in the Churches of
Corinth and Galatia, the characteristic faults of the people still continued to show
themselves after the acceptance of Christianity; partly because, as everywhere in the
Churches of that age the con- tests between Jewish and Gentile converts were
always producing disorder. This appears in the first chapter of our Epistle, in which
the Apostle states that there are many unruly men, . . . specially they of the
circumcision, and in which he finds it necessary to make it a qualification for the
office of bishop or overseer, that the persons appointed should be such as are not
accused of riot or are unruly.

Besides which, as we learn from numerous sources in the ew Testament, there was
in various quarters a tendency to gross misconceptions respecting Christian liberty.
Through Gnostic and other antinomian influences there was a disposition in many
minds to translate liberty into license, and to suppose that the Christian was above
the distinctions of the moral law, which for him had no meaning. Lastly, there were
probably some earnest Christians, who, without going to any of these disastrous
extremes, or sympathizing with the factious and seditious spirit of their fellow-countrymen,
nevertheless had serious doubts as to whether Christians were under
any obligation to obey a pagan magistrate, and perhaps were inclined to believe that
it was their duty to disobey him.
For all these reasons St. Paul must have known that he was charging Titus to give
instructions which would be very unwelcome to a large number of Cretan converts,
when he told him to put them in mind to be in subjection to rulers and authorities,
and to be obedient. But it was the very fact that the instructions would be un-welcome
to many that made it so necessary that they should be given. Both for the
internal well-being of the Church, and for the maintenance of right relations with
the State, it was imperative that the principle of obedience to authority, whether
ecclesiastical or civil, should be upheld. There must be peace, and there must
be liberty: but there could be neither the one nor the other without a respect for law
and for those who have to administer it.
St. Paul, therefore, is doing more than restating what the Lord had already taught
both by word and example. Christians must show submission to rulers and
constituted authorities, and must yield ready obedience to magistrates, even when
they are heathen. As heathen they were no doubt rebels against God, however little
they might be aware of the fact. But as magistrates they were His delegates, however
little they were aware of the fact. The Christian is aware of both facts; and he must
not suppose that the one cancels the other. The magistrate still remains God's
delegate, however inconsistent his own life may be with such a position.
Therefore it is not only allowable for Christians to obey him; but they must make it
a matter of conscience to do so' and the history of the Church throughout the eras of
persecution shows how greatly such teaching was needed. Whatever may have been
the case when St. Paul wrote the Epistle to the Romans, we may safely main-tain
that persecution had already taken place when he wrote these instructions to
Titus. ot that he seems to have a persecuting power in his mind, when he enjoins
simple obedience to existing authority; but he writes with full knowledge of the
extreme cases that might occur. A moralist who could insist upon the duty of
submission to rulers, when a ero had been on the throne for twelve or fourteen
years, was certainly not one who could be ignorant of what his principles involved.
or could it be said that the evils of ero's insolent despotism were counteracted by
the excellence of his subordinates.
The infamous Tigellinus was Praetorian Prefect and the Emperor's chief adviser.
Helius, who acted as governor of Italy during the Emperor's absence in Greece, was
in character a second ero. And Gessius Florus, one of Pilate's successors as

Procurator of Judea, was so shameless in his enormities that the Jews regretted the
departure of his predecessor Albinus, although he had mercilessly oppressed them.
But all these facts, together with many more of the same kind, and some also of an
opposite character, were be- side the question. Christians were not to concern
themselves with discussing whether rulers governed well or ill, or whether their
private lives were good or bad. The one fact which concerned them was that the
rulers were there to administer the law. and as such must be respected and obeyed.
10. Spurgeon, “Gentleness was not reckoned a virtue among the Greeks; I do not
suppose that the people in Crete had ever heard of it before Paul wrote this Epistle
to Titus. Among the Romans and the Greeks, it seemed to be a virtue to stand up for
your own, to be like a gamecock, who is always ready to fight, and will never miss a
chance of fighting; but this Christian virtue of gentleness is a most amiable one, and
greatly adorns the doctrine of Christ. The world has run away with this word
gentle, and now calls many a person a gentleman who has no right to the name. I
wish that every gentleman were indeed a gentleman. It is very significant that
Moses, the type of the Lord Jesus under the law, was the meekest of men; should not
Christians therefore excel in gentleness under this milder dispensation?”
11. Biblical examples of exceptions.
Preceptaustin, “In Acts we see an illustration of the exception to the rule -- Peter
and the apostles are confronted by the Jewish leaders who declared
We gave you strict orders not to continue teaching in this name, and behold, you
have filled Jerusalem with your teaching, and intend to bring this man's blood upon
us.
To this Peter and the apostles replied
We must obey God rather than men. (Acts 5:28 , 29 )
Daniel 3 records a well-known example of an exception of the command to obey
governing authorities. King ebuchadnezzar's decree was
at the moment you hear the sound ...you are to fall down and worship the golden
image that ebuchadnezzar the king has set up (Da 3:5 ) and whoever does not
fall down and worship shall immediately be cast into the midst of a furnace of
blazing fire. (Da 3:6 )
Shadrach, Meshach and Abed-nego, choose to obey their God rather than the king,
declaring
O ebuchadnezzar, we do not need to give you an answer concerning this matter.
If it be so, our God whom we serve is able to deliver us from the furnace of blazing
fire; and He will deliver us out of your hand, O king. But even if He does not, let it
be known to you, O king, that we are not going to serve your gods or worship the
golden image that you have set up. (Da 3:16 , 17 , 18 )
ote that although they did not die, they clearly were willing to die before they

disobeyed their Lord.
2 to slander no one, to be peaceable and
considerate, and always to be gentle toward
everyone.
1. Paul would be ashamed of modern Christians who practice slander as a way of
life. When you listen to politicians running for office against one another, it makes
no difference that they are believers. They slander each other as much as they can in
hopes of getting votes because the opponent is made to look like a wicked scoundrel.
If you ever run for president in this country you have to put your Bible teaching on
hold, and live as if God never spoke on the matter, for you will be obligated to
slander your rivals and treat them like a heathen rather than a child of God. In
contrast to Paul's advice, the opposite is the way of politics. Be combative,
inconsiderate, and be as rough as possible in slandering your opponents. Any
Christian who can run for office and obey Paul's words in this verse has a right to
be elected, for you know they are trying to be the person God would choose for the
job.
1B. Spurgeon, “Oh, how necessary is this exhortation even to this day!” “Meekness
and gentleness are two of the ornaments of our faith. I would that some professed
Christians would understand that unholy contentiousness is not after the mind of
Christ, it is not according to that gracious command, “ Take my yoke upon you, and
learn of me; for I am meek and lowly in heart and ye shall find rest unto your souls.
” o, the Christian must be willing to suffer wrongfully, and to bear it in patience;
he is never to be one who renders evil for evil, or railing for railing.”
1C. J. Vernon McGee explains
malign no one by adding that we are to malign no one, and we are not to repeat
gossip. It has been said that you can’t believe everything you hear today, but you
can repeat it! That is what he is talking about here—we are not to repeat what we
hear. Many evil reports are passed from person to person without even a shred of
evidence that the report is true. Another old saying is that some people will believe
anything if it is whispered to them!
1D. Preceptaustin, “It is tragic that many Christians speak contemptuously of

politicians and other public figures, not realizing that in doing so they hinder the
work of redemption. David's prayer is apropos when we are tempted to speak
inappropriately and in a malicious, demeaning way of others.”
2. Barnes goes into great detail concerning this obligation of Christians. He wrote,
“speak evil of no man - Greek, “to blaspheme (βλασφημεῖν ̄mein, compare the
notes at Mat_9:3) no one.” Doddridge renders it, “calumniate no one.” The idea is,
that we are not to slander, revile, or defame anyone. We are not to say anything to
anyone, or of anyone, which will do him injury. We are never to utter anything
which we know to be false about him or to give such a coloring to his words or
conduct as to do him wrong in any way. We should always so speak to him and of
him in such a way that he will have no reason to complain that he is an injured man.
It may be necessary, when we are called to state what we know of his character, to
say things which are not at all in his favor, or things which he has said or done that
were wrong; but,
(1) Wshould never do this for the purpose of doing him injury, or so as to find a
pleasure in it; and,
(2) Wit is necessary to make the statement, it should be so as to do him no
injustice.
We should give no improper coloring. We should exaggerate no circumstances. We
should never attempt to express ourselves about his motives, or charge on him bad
motives - for we know not what his motives were. We should state every palliating
circumstance of which we have knowledge, and do entire justice to it. We should not
make the bad traits of his character prominent, and pass over all that is good. In a
word, we should show that we would rather find him to be a good man than a bad
man - even if the result should be that we had been mistaken in our opinions. It is
better that we should have been mistaken, than that he should be a bad man.
3. Henry, “to speak evil of none,unjustly and falsely, or unnecessarily, without call,
and when it may do hurt but no good to the person himself or any other. If no good
can be spoken, rather than speak evil unnecessarily, say nothing. We must never
take pleasure in speaking ill of others, nor make the worst of any thing, but the best
we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to
the prejudice of our neighbour's good name and the destruction of brotherly love.
Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is
done, things out of our reach or cognizance, these come within the reach of this
prohibition. As this evil is too common, so it is of great malignity.
4. Gill, “be no brawlers; or fighters, either by blows or words; not litigious and
quarrelsome, wrangling and striving about things to no profit, and to the detriment
and disturbance of civil government, churches, neighbourhood, and families; which
is very unbecoming the followers of Jesus, who strove not, nor cried, nor was his
voice heard in the streets. But gentle, showing all meekness to all men; yielding and
giving way, rather choosing to suffer wrong than to brawl, contend, and litigate a

point; taking the advice of Christ in Mat_5:39, carrying it in a meek and humble
manner to men of all ranks and degrees, whether superior or inferior, rich or poor,
bond or free, Jews or Gentiles, members of the church, or men of the world.”
5. Preceptaustin, “Paul's point is that they manner in which believers act while under the
authority of another affects how people view the message of salvation Christians
proclaim. If the pagans could say that Christian slaves were not as dependable as non-
Christian slaves, the gospel would be in essence be blasphemed. It is interesting to note
that in the early church, Christian slaves generally commanded a higher price on the slave
market than unbelievers. If a master knew that a certain slave on the auction block was a
Christian, he would generally be willing to pay more for that slave, since he knew that the
slave would serve him faithfully and well. This is high tribute to the Christian faith and
testimony to the fact that they had heed the warning not to conduct themselves in such a
way as to blaspheme the Name or doctrine of God!
The fact that our citizenship is in heaven (see note Philippians 3:20 ) does not absolve
us from our responsibilities in this present evil age and we must still conduct ourselves in
a manner worthy of the Lord for all believers are ambassadors of Christ (2Co 5:20 with
a ministry of reconciliation 2Co 5:17 , 18 , 19 ) who are living epistles the unsaved
world is reading.
Transformed lives are one of the most eloquent testimonies of the power of the Gospel.
When we malign others we give a poor testimony of the saving power of the Gospel. Paul
writing to the saints at Ephesus exhorted them to
Let all bitterness and wrath and anger and clamor and slander (blasphemia) be put away
from you, along with all malice. (Eph 4:31 -note ).
You are writing a Gospel,
A chapter each day,
By the deeds that you do
And the words that you say.
Men read what you write,
Whether faithful or true:
Just what is the Gospel
According to you?
--- Author unknown
In an ungodly, immoral society it is easy to become angry with those who corrupt it,
condemning them and writing them off as hopeless and beyond the pale of God’s
grace. But we have no right to become hostile when unbelievers act like unbelievers!
Paul says we must avoid quarrels, in church as well as in the world. Such behavior
validates our witness in a skeptical, sarcastic society.
7. On being gentle we read these notes in Preceptaustin, “Trench has a note on
epieikes writing that

“The mere existence of such a word as epieikes, is itself a signal evidence of the highest
development of ethics among the Greeks. It expresses exactly that moderation which
recognizes the impossibility cleaving to all formal law, of anticipating and providing for
all cases that will emerge and present themselves to it for decision; which with this,
recognizes the danger that ever waits upon the assertion of legal rights, lest they should be
pushed to moral wrongs … which, therefore urges not its own rights to the uttermost, but,
going back in part or in the whole from these, rectifies and redresses the injustices of
justice. It is thus more truly just than strict justice would have been.” (Trench, R. C.
Synonyms of the New Testament. Hendrickson Publishers. 2000 )
Thayer defines epieikes as
mildness, gentleness, fairness, sweet reasonableness.
Marvin Vincent says epieikes means “not unduly rigorous, not making a determined
stand for one’s just due.”
When applied to authorities (epieikes) denotes indulgence, equity, lenience. It also
denotes a humble, patient steadfastness which is able to submit to injustice, disgrace, and
maltreatment without hatred or malice, trusting God in spite of it all...it is reasonableness
in judging. (Linguistic and Exegetical Key to the Greek NT)
Barclay says that epieikes
describes the man who does not stand upon the letter of the law. Aristotle said of this
word that it denotes “ indulgent consideration of human infirmities ” and the ability
“ to consider not only the letter of the law, but also the mind and intention of the
legislator. ” The man who is epieikes is ever ready to avoid the injustice which often lies
in being strictly just. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia:
The Westminster Press )
Irregardless of which nuance of meaning you choose for this characteristic, it is
abundantly clear that a quality like this is possible only in the man or woman in whose
heart Christ reigns as Lord.
In the Septuagint (LXX) epieikés is used to describe of God's disposition as King, the
psalmist recording that
Thou, O Lord, art kind, and gentle (epieikés); and plenteous in mercy to all that call upon
thee. (this is the English translation of the LXX). The NASB reads
For Thou, Lord, art good, and ready to forgive (translated in LXX as gentle), and
abundant in lovingkindness to all who call upon Thee. (Ps 86:5 ). (See Spurgeon's
comment )
God is gentle and kind, although in reality He has every right to be stern and punitive
toward men in their sin. God's people should also to be marked by this godlike quality.
Spurgeon writes...
Gentleness was not reckoned a virtue among the Greeks; I do not suppose that the people
in Crete had ever heard of it before Paul wrote this Epistle to Titus. Among the Romans
and the Greeks, it seemed to be a virtue to stand up for your own, to be like a gamecock,
who is always ready to fight, and will never miss a chance of fighting; but this Christian
virtue of gentleness is a most amiable one, and greatly adorns the doctrine of Christ. The
world has run away with this word gentle, and now calls many a person a gentleman who

has no right to the name. I wish that every gentleman were indeed a gentleman. It is very
significant that Moses, the type of the Lord Jesus under the law, was the meekest of men;
should not Christians therefore excel in gentleness under this milder dispensation?
John MacArthur, “Genuine, heartfelt consideration for all men is one of the most
foundational spiritual virtues. As followers and imitators of Jesus Christ, our calling is
not to fight for our rights or privileges against the ungodly. Rather, as we live in this
corrupt world in subjection and obedience to human authority, doing good deeds,
maligning no one, and being uncontentious, gentle, and meek, we will thereby
demonstrate the gracious power of God to transform sinners and make them like Himself.
Plummer, “Having thus trenchantly determined the duty
of believers towards rulers and magistrates, St.
Paul passes on to sketch their proper attitude
towards other members of society. And just as
in speaking of conduct towards authorities he
evidently has in his mind the fact that most au-thorities
are unbelievers, so in speaking of con-duct
in society he evidently is thinking of a state
of society in which many of its members are un-believers.
What kind of conduct will Titus have
to insist upon as befitting a Christian? To
speak evil of no man, not to be contentious,
to be gentle, showing all meekness towards all
men.
» It would be difficult to point to a precept which
is more habitually violated by Christians at the
present day, and therefore more worthy of con-stantly
being brought to the front and urged
upon their consideration. There are plenty of
precepts both of the Old and of the ew Testa-ments,
which are habitually violated by the god-less
and the irreligious, by those who, while bear-ing
the name of Christian, scarcely make even
a pretence of endeavouring to live Christian lives.
But here we have a group of precepts, which a
large number, not only of those who profess to
live soberly and righteously, but of those who do
indeed in other respects live as Christians should,
consent to forget or ignore. To speak evil of

no man; not to be contentious; to be gentle,
showing all meekness towards all men. Let
us consider calmly what such words as these
really mean; and then let us consider what we
constantly meet with in the controversial writ-ing,
and still more in the controversial speak-ing,
of the present day. Consider the tone of
our party newspapers, and especially our reli-gious
newspapers, on the burning questions of the
hour and on the men who take a leading part in
them. Read what a High Church paper says of
a Low Church Bishop, or what a Low Church
paper says of a High Church Bishop, and meas-ure
it by the injunction to speak evil of no
man. Or, again, read what some of the or-gans
of Dissent allow themselves to say re-specting
the clergy of the Established Church,
or what some Church Defence orators have
allowed themselves to say respecting Liberation-ists,
and measure it by the injunctions not to
be contentious, to be gentle, showing all meek-ness
towards all men. It is sometimes necessary
to speak out and call attention to real or sus-pected
evils; although not nearly so frequently
as we like to think. But it is never necessary
to throw mud and deal in personal abuse.
Moreover, it is very unbecoming to do so. It
is doubly unbecoming, as St. Paul reminds us.
First, such conduct is utterly unchristian. Sec-ondly,
it is very much out of place in those who
before now have been guilty of quite as grave
faults as those for which we now abuse others.
We are just the persons who ought to remember,
because we know from personal experience how
much the grace of God can effect. If we have
by His mercy been brought out of the sins which
we now condemn in other people, what may we

not hope for in their case, provided we do not
disgust them with virtue by our acrimonious and
uncharitable fault-finding? Abuse is the wrong
weapon to use against unrighteous conduct, just
as rebellion is the wrong weapon to use against
unrighteous laws.”
3 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.
1. Paul does not look back with the feeling that the good old days were the best.
They were horrible, and he is thankful that they are past and long gone, for they
were days completely out of the will of God. Paul is dealing with truly bad people
that adds to the wonder that God allowed them to live long enough to experience his
grace. If you find people down on themselves, and thinking they are unworthy of the
grace of God, just remind them of how low down you were before you received
God's grace. Remembering how you have been brought out of the pit of evil and
folly will help you in treating bad people with love and compassion.
2. Barnes, “preaching to others, also, they were not to be proud or arrogant. They
were to remember that they were formerly in the same condition with those whom
they addressed, and whom they exhorted to reformation. They were not to forget
that what they had that was superior to others they owed to the grace of God, and
not to any native goodness. He will exhort the wicked to repentance most effectually
who remembers that his own former life was wicked; he will evince most of the
proper spirit in doing it who has the deepest sense of the errors and folly of his own
past ways.
Deceived - By the great enemy, by false teachers, by our own hearts, and by the
flattery of others. It is a characteristic of man by nature that he sees nothing in its

true light, but walks along amidst constant, though changing and very beautiful
illusions; compare Mat_24:4-5, Mat_24:11; 2Ti_3:13; 1Pe_2:25; Rev_12:9; Rev_
18:23, where the same word occurs; see also Rev_20:3, Rev_20:8,Rev_20:10, where
the same word is applied to that great deceiver who has led the world astray. Every
one who is converted feels, and is ready to confess, that before conversion he was
deceived as to the comparative value of things, as to the enjoyment which he
expected to find in scenes of pleasure and riot, and often in what seemed to him
well-formed plans.
Serving divers lusts and pleasures - Indulging in the various corrupt passions and
propensities of the soul. We were so under their influence that it might be said we
were their servants, or were slaves to them (δουλεύοντες ); that is, we implicitly
obeyed them.
Hateful - στυγητοὶ ̄toi. This word does not elsewhere occur in the ew Testament.
It means that our conduct was such as to be worthy of the hatred of others. Of
whom, before his conversion, is not this true?
And hating one another - There was no brotherly love; no true affection for
others. There was ill-will felt in the heart, and it was evinced in the life. This is an
apt description of the state of the heathen world before the gospel shines on it, and it
may be regarded as the characteristic of all men before conversion. They have no
true love for one another, such as they ought to cherish, and they are liable
constantly to give indulgence to feelings which evince hatred. In contentions, and
strifes, and litigations, and wars, this feeling is constantly breaking out. All this is
suggested here as a reason why Christians should now be gentle and mild toward
those who are evil. Let us remember what we were, and we shall not be disposed to
treat others harshly. When a Christian is tempted to unkind thoughts or words
towards others, nothing is more appropriate for him than to reflect on his own past
life.”
3. Clarke, “we ourselves - All of us, whether Jews or Gentiles, were, before our
conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the
apostle felt he could include himself in the above list, previously to his conversion.
The manner in which he persecuted the Christians, to whose charge he could not lay
one moral evil, is a sufficient proof that, though he walked according to the letter of
the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state
of great estrangement from God, from justice, holiness, mercy, and compassion.
Foolish - Ανοητοι·Without understanding - ignorant of God, his nature, his
providence, and his grace.
Disobedient - Απειθεις·Unpersuaded, unbelieving, obstinate, and disobedient.
Deceived - Πλανωμενοι·Erring - wandering from the right way in consequence of
our ignorance, not knowing the right way; and, in consequence of our unbelief and
obstinacy, not choosing to know it. It is a true saying, “There are none so blind as
those who will not see.” Such persons are proof against conviction, they will not be
convinced either by God or man.

Serving divers lusts and pleasures - oουλευοντες·Being in a state of continual
thraldom; not served or gratified by our lusts and pleasures, but living, as their
slaves, a life of misery and wretchedness.
Divers lusts - Επιθυμιαις·Strong and irregular appetites of every kind.
Pleasures - Ἡδοναις·Sensual pleasures. Persons intent only on the gratification of
sense, living like the brutes, having no rational or spiritual object worthy the pursuit
of an immortal being.
Living in malice and envy - Εν κακιᾳ και φθονῳ διαγοντες·Spending our life in
wickedness and envy - not bearing to see the prosperity of others, because we feel
ourselves continually wretched.
Hateful - Στυγητοι·Abominable; hateful as hell. The word comes from Στυξ, Styx,
the infernal river by which the gods were wont to swear; and he who (according to
the mythology of the heathens) violated this oath, was expelled from the assembly of
the gods, and was deprived of his nectar and ambrosia for a year; hence the river
was hateful to them beyond all things, and the verb στυγεω, formed from this,
signifies to shiver with horror.
It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so
may be read hated, that is, justly execrable and odious unto others, both God and
man.
Hating one another - Μισουντες αλληλους·This word is less expressive than the
preceding: there was no brotherly love, consequently no kind offices; they hated
each other, and self-interest alone could induce them to keep up civil society. This is
the true state of all unregenerate men. The words which the apostle uses in this
place give a finished picture of the carnal state of man; and they are not true merely
of the Cretans and Jews that then were, but of all mankind in every age and
country; they express the wretched state of fallen man.
Some of the Greek moralists expressed a dissolute and sensual life by nearly the
same expressions as those employed by the apostle. Plutarch, in Precept. Conjug.,
says: Σωματος εστι κηδεσθαι, μη δουλευοντα ταις ἡδοναις αυτου, και ταις
επιθυμιαις·“We must take care of the body, that we may not be enslaved by its lusts
and pleasures.” And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says:
Γυναικα πολυτελη, και δουλευουσαν ταις επιθυμιαις·“She was an expensive woman,
enslaved to lusts.”
4. Gill, “we ourselves also were sometimes foolish,.... othing has a greater tendency
to promote humility, and check pride in the saints, than to reflect upon their past
state and condition, what they themselves once were; and this is a reason why
magistrates, though evil men, should be obeyed in things good and lawful, and why
no man should be spoken evil of, and why every man should be treated in a gentle
manner, and used with mildness and meekness; since the apostle himself, and Titus,

and other saints, whom he designed this as an instruction for, were formerly, in
their unregenerate state, just such persons themselves; and therefore should not
glory over them, and treat them in a contemptuous manner: and besides, the same
grace that had made a difference in them, could make one in these also, and which
might be made in God's own time: and particularly, whereas they observed great
ignorance in these men, they should consider that they also had been foolish, and
without understanding of things, divine and spiritual, and neither knew their own
state and condition, nor the way of salvation by Christ; yea, the apostle himself,
though he had a zeal for God, yet not according to knowledge; he did not know lust,
nor the exceeding sinfulness of sin, until he was enlightened by the Spirit of God; he
was ignorant of the righteousness of God, and went about to establish his own,
which he imagined to be blameless; and thought he ought to do many things
contrary to the name of Jesus:
disobedient; both to the law of God, and Gospel of Christ; disbelieving the truths of
the Gospel, and not subjected to the ordinances of it, notwithstanding the evidence
with which they came, and the miracles by which they were confirmed.
Deceived; by the old serpent Satan, who deceives the whole world; and by an evil
heart of unbelief, as well as by false teachers and leaders; and so, as the word
signifies, were wandering about in darkness and ignorance, and were as sheep going
astray, until they were returned unto the Shepherd and Bishop of souls.
Serving divers lusts and pleasures; the lusts of the flesh are many and various,
which promise pleasure to them that obey them, though that is but imaginary, and
very short lived, and which subjects persons to bondage and slavery; for such who
indulge to these things, are overcome by them, led captive, and brought into
bondage, and are the servants of sin, vassals and slaves to their own corruptions;
and such these saints had been, here spoken of:
living in malice and envy; they had not only malice and envy in their hearts against
their fellow creatures, but practised it in their lives; yea, their lives were a continued
series of malice and envy; particularly this was true of the apostle, who haled men
and women out of their houses, and committed them to prison; breathed out
slaughter and threatenings against the saints; was exceedingly mad against them,
persecuted them to strange cities, and compelled them to blaspheme, and gave his
vote for punishing them with death.
Hateful, and hating one another; abominable in the sight of God, as considered in
themselves, and on account of their nature and practices; and to be abhorred by all
good men; and who, by their continual feuds, quarrels, and animosities among
themselves, showed an hatred, an abhorrence of one another.
5. Henry, “their own past condition. Consideration of men's natural condition is a
great means and ground of equity and gentleness, and all meekness, towards those
who are yet in such a state. This has a tendency to abate pride and work pity and

hope in reference to those who are yet unconverted: “We ourselves also were so and
so, corrupt and sinful, therefore we should not be impatient and bitter, hard and
severe, towards those who are but as ourselves once were. Should we then have been
willing to be contemned, and proudly and rigorously dealt with? o, but treated
with gentleness and humanity; and therefore we should now so treat those who are
unconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris
- What you would not have done to you that do not you to another.” Their past natural
condition is set forth in divers particulars. We ourselves also were sometimes,(1.)
Foolish;without true spiritual understanding and knowledge, ignorant of heavenly
things. Observe, Those should be most disposed to bear with others' follies who may
remember many of their own; those should be meek and gentle, and patient towards
others, who once needed and doubtless then expected the same. We ourselves also
were sometimes foolish.And, (2.) Disobedient;heady and unpersuadable, resisting the
word, and rebellious even against the natural laws of God, and those which human
society requires. Well are these set together, foolishand obedient.For what folly like
this, to disobey God and his laws, natural or revealed? This is contrary to right
reason, and men's true and greatest interests; and what so foolish as to violate and
go counter to these? (3.) Deceived,or wandering; namely, out of the ways of truth
and holiness. Man in this his degenerate state is of a straying nature, thence
compared to a lost sheep; this must be sought and brought back, and guided in the
right way, Psa_119:176. He is weak, and ready to be imposed upon by the wiles and
subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving
divers lusts and pleasures;namely, as vassals and slaves under them. Observe, Men
deceived are easily entangled and ensnared; they would not serve divers lusts and
pleasures as they do, were they not blinded and beguiled into them. See here too
what a different notion the word gives of a sensual and fleshly life from what the
world generally has of it. Carnal people think they enjoy their pleasures; the word
calls it servitude and vassalage: they are very drudges and bond slaves under them;
so far are they from freedom and felicity in them that they are captivated by them,
and serve them as taskmasters and tyrants. Observe further, It is the misery of the
servants of sin that they have many masters, one lust hurrying them one way, and
another; pride commands one thing, covetousness another, and often a contrary.
What vile slaves are sinners, while they conceit themselves free! the lusts that tempt
them promise them liberty, but in yielding they become the servants of corruption;
for of whom a man is overcome of the same is he brought into bondage.(5.) Living in
malice,one of those lusts that bear rule in them. Malice desires hurt to another and
rejoices in it. (6.) And envy,which grudges and repines at another's good, frets at his
prosperity and success in any thing: both are roots of bitterness, whence many evils
spring: evil thoughts and speeches, tongues set on fire of hell,detracting from and
impairing the just and due praises of others. Their words are swords,wherewith they
slay the good name and honour of their neighbour. This was the sin of Satan, and of
Cain who was of that evil one, and slew his brother; for wherefore slew he him, but
of this envy and malice, because his own works were evil, and his brother's righteous?
These were some of the sins in which we lived in our natural state. And, (7.),
Hateful,or odious - deserving to be hated. (8.) And hating one another.Observe,
Those that are sinful, living and allowing themselves in sin, are hateful to God and
all good men. Their temper and ways are so, though not simply their persons. It is

the misery of sinners that thy hate one another, as it is the duty and happiness of
saints to love one another. What contentions and quarrels flow from men's
corruptions, such as were in the nature of those who by conversion are now good,
but in their unconverted state made them ready to run like furious wild beasts one
upon another! The consideration of its having been thus with us should moderate
our spirits, and dispose us to be more equal and gentle, meek and tenderhearted,
towards those who are such. This is the argument from their own past condition
here described.”
6. Paul's words here reminded me of a poem I once wrote about the good old days. It
is about the physical rather than the spiritual, but as we look back on where we
have come from in both realms we can truly say, Thank God, the good old days are
gone for good. Paul wants them to examine their past and praise God that it is over
and gone, and they are now new creatures in Christ, and that this is to be evident in
the kind of Christlikeness they display in their every day life.
THE GOOD OLD DAYS
In good old days so long ago, Cars were started with a crank.
And if you had plenty of dough, Cans were safer than the bank.
Cooking was done on a wood stove. Grandma slaved over it long.
People wore what they sewed or wove. Survival was for the strong.
chorus
Though good old days were once a craze, I'd not go back if I could.
I'm happy history's through that phase. Good old days are gone for good.
Canned things were kept in the cellar Dug six feet under the ground.
Pretty girls for a feller Were often hard to be found.
Dating called for a chaperone, And you couldn't stay out late.
It was so hard to get alone, To sneak a kiss from your date.
You had to walk to the biffy Every season of the year.
Making it was sometimes iffy, And sometimes you froze your rear.
Corn cobs would then be your best bet o charmin would you find there.
This was as good as it would get As you shivered cold and bare.

Church services lasted hours. The pews were of solid wood.
It took great enduring powers, Even if preaching was good.
The sermon was often so long, Staying awake was a chore.
They sang joyfully that last song, As they eyed that open door.
Then, no doubt, some things were better, But life often was too hard.
It took weeks to get a letter. Clothing you bought by the yard.
There was no computer or fax, o one dreamed of a T.V.
They watched their wood burn to relax. Children, for fun, climbed a tree.
A quill pen was state of the art, If a letter you would write.
Colored paper then played no part, You were limited to white.
Life was plain and life was simple, You had to create your fun.
There was no cure for the pimple, Anywhere under the sun.
chorus
Though good old days were once a craze, I'd not go back if I could.
I'm happy history's through that phase. Good old days are gone for good.
7. Barclay, “3:3-7, For we too were once senseless, disobedient, misguided, slaves to all
kinds of desires and pleasures, living in maliciousness and envy, detestable ourselves, and
hating each other. But when the goodness and the love to men of God our Saviour
appeared, it was not by works wrought in righteousness, which we ourselves had done,
but by his own mercy that he saved us. That saving act was made effective to us through
that washing, through which there comes to us the rebirth and the renewal which are the
work of the Holy Spirit, whom he richly poured out upon us, through Jesus Christ our
Saviour. And the aim of all this was that we might be put into a right relationship with
God through his grace, and so enter into possession of eternal life, for which we have
been taught to hope.
The dynamic of the Christian life is twofold.
It comes first from the realization that converts to Christianity were once no better than
their heathen neighbours. Christian goodness does not make a man proud; it makes him
supremely grateful. When he looks at others, living the pagan life, he does not regard
them with contempt; he says, as Whitefield said when he saw the criminal on the way to
the gallows: There but for the grace of God go I.

It comes from the realization of what God has done for men in Jesus Christ. Perhaps no
passage in the New Testament more summarily, and yet more fully, sets out the work of
Christ for men than this. There are seven outstanding facts about that work here.
(i) Jesus put us into a new relationship with God. Till he came, God was the King before
whom men stood in awe, the Judge before whom men cringed in terror, the Potentate
whom they could regard only with fear. Jesus came to tell men of the Father whose heart
was open and whose hands were stretched out in love. He came to tell them not of the
justice which would pursue them for ever but of the love which would never let them go.
(ii) The love and grace of God are gifts which no man could ever earn; they can only be
accepted in perfect trust and in awakened love. God offers his love to men simply out of
the great goodness of his heart and the Christian thinks never of what he has earned but
only of what God has given. The keynote of the Christian life must always be wondering
and humble gratitude, never proud self-satisfaction. The whole process is due to two great
qualities of God.
It is due to his goodness. The word is chrestotes (GSN5544) and means benignity. It
means that spirit which is so kind that it is always eager to give whatever gift may be
necessary. Chrestotes is an all-embracing kindliness, which issues not only in warm
feeling but also in generous action at all times.
It is due to God's love to men. The word is philanthropia (GSN5363), and it is defined as
love of man as man. The Greeks thought much of this beautiful word. They used it for the
good man's kindliness to his equals, for a good king's graciousness to his subjects, for a
generous man's active pity for those in any kind of distress, and specially for the
compassion which made a man ransom a fellow-man when he had fallen into captivity.
At the back of all this is no merit of man but only the benign kindliness and the universal
love which are in the heart of God.
(iii) This love and grace of God are mediated to men through the Church. They come
through the sacrament of baptism. That is not to say that they can come in no other way,
for God is not confined within his sacraments; but the door to them is ever open through
the Church. When we think of baptism in the earliest days of the Church, we must
remember that it was the baptism of grown men and women coming directly out of
paganism. It was the deliberate leaving of one way of life to enter upon another. When
Paul writes to the people of Corinth, he says: You were washed, you were sanctified, you
were justified (1Cor.6:11). In the letter to the Ephesians he says that Jesus Christ took
the Church that he might sanctify her, having cleansed her by the washing of water with
the word (Eph.5:26). In baptism there came to men the cleansing, re-creating power of
God.
In this connection Paul uses two words.
He speaks of rebirth (paliggenesia, GSN3824). Here is a word which had many
associations. When a proselyte was received into the Jewish faith, after he had been
baptized he was treated as if he were a little child. It was as if he had been reborn and life
had begun all over again. The Pythagoreans used the word frequently. They believed in

reincarnation and that men returned to life in many forms until they were fit to be released
from it. Each return was a rebirth. The Stoics used the word. They believed that every
three thousand years the world went up in a great conflagration, and that then there was a
rebirth of a new world. When people entered the Mystery Religions they were said to be
reborn for eternity. The point is that when a man accepts Christ as Saviour and Lord,
life begins all over again. There is a newness about life which can be likened only to a
new birth.
He speaks of a renewing. It is as if life were worn out and when a man discovers Christ
there is an act of renewal, which is not over and done with in one moment of time but
repeats itself every day.
CAUSE AND EFFECT
Tit. 3:3-7 (continued)
(iv) The grace and love of God are mediated to men within the Church, but behind it all is
the power of the Holy Spirit. All the work of the Church, all the words of the Church, all
the sacraments of the Church are inoperative unless the power of the Holy Spirit is there.
However highly a Church be organized, however splendid its ceremonies may be,
however beautiful its buildings, all is ineffective without that power. The lesson is clear.
Revival in the Church comes not from increased efficiency in organization but from
waiting upon God. Not that efficiency is not necessary, but no amount of efficiency can
breathe life into a body from which the Spirit has departed.
(v) The effect of all this is threefold. It brings forgiveness for past sins. In his mercy God
does not hold our sins against us. Once a man was mourning gloomily to Augustine about
his sins. Man, said Augustine, look away from your sins and look to God. It is not
that a man must not be all his life repentant for his sins; but the very memory of his sins
should move him to wonder at the forgiving mercy of God.
(vi) The effect is also present life. Christianity does not confine its offer to blessings
which shall be. It offers a man here and now life of a quality which he has never known
before. When Christ enters into a man's life, for the first time he really begins to live.
(vii) Lastly, there is the hope of even greater things. The Christian is a man for whom the
best is always still to be; he knows that, however wonderful is life on earth with Christ,
the life to come will be greater yet. The Christian is the man who knows the wonder of
past sin forgiven, the thrill of present life with Christ, and the hope of the greater life
which is yet to be.”
4 But when the kindness and love of God our
Savior appeared,

1. Barnes, “after that - Greek, when - ὅτε The meaning is, that “when the love of
God was manifested in the plan of salvation, he saved us from this state God
appeared” after we had sinned in this way, but that when his mercy was thus
displayed we were converted from our sins, and made pure in his sight.
The kindness - χρηστότης ̄stotēs- “the goodness, or the benignity.” The word is
rendered “goodness” and “good” in Rom_2:4; Rom_3:12; Rom_11:22, thrice;
“kindness,” 2Co_6:6; Eph_2:7; Col_3:12; Tit_3:4; and “gentleness,” Gal_5:22. The
act of redeeming us was one of great kindness, or goodness.
And love of God - Margin, “pity.” The Greek word is φιλανθρωπία ̄pia-
“philanthropy - the love of man.” The plan of salvation was founded on love to man,
and was the highest expression of that love; the notes at Joh_3:16. The Greek of this
verse is, “When the kindness and love of God our Saviour to man was manifested,
he saved us” Tit_3:5, to wit, from those sins of which we had before been guilty.
2. Clarke, “after that the kindness and love of God - By χρηστοτηςwe 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. God loves man; he delighted in the idea when formed in his own
infinite mind, he formed man according to that idea, and rejoiced in the work of his
hands; when man fell, the same love induced him to devise his redemption, and God
the Savior flows from God the Philanthropist. Where love is it will be active, and
will show itself. So the philanthropy of God appeared, επεφανη, it shone out, in the
incarnation of Jesus Christ, and in his giving his life for the life of the world.
3. Gill, “after that,.... After all this series and course of wickedness; notwithstanding
all this foolishness, disobedience, deception, bondage to sin, envy, malice, and
malignity; or when all this was, as the word may be rendered, amidst all this
iniquity; when these persons were in the full career of sin, and so had done no
preparatory works, or had any previous qualifications and dispositions for the grace
of God:
the kindness and love of God our Saviour toward man appeared; unto them; and
the Ethiopic version adds, unto us. The apostle takes the advantage of the above
character of himself, and others in their former state, to set off and magnify the
grace of God in their conversion; so contraries, as black and white, illustrate each
other. By God our Saviour is not meant the Lord Jesus Christ, though he is
commonly designed by our Saviour, and is several times called God our Saviour in
this epistle; see Tit_1:3and who is truly God, and the only Saviour of lost sinners;
and whose kindness and love towards them has appeared in many instances; as in

his suretiship undertakings for them, in his assumption of their nature, and in his
suffering and dying in their room and stead: and yet it appears from Tit_3:6that
God our Saviour here, is distinguished from Jesus Christ our Saviour there; and
therefore here must be understood of God the Father; who contrived the scheme of
salvation, appointed Christ to be his salvation, and made a covenant with him, in
which it secured, and sent him in time to obtain it, and through his blood,
righteousness, and sacrifice, saves all his people: it is his kindness and love to men
that is here spoken of; and which designs not his general and providential goodness
and kindness, which extends to the whole human nature, and to all the individuals
of it; but his special love and grace shown in his kindness in Christ Jesus; that good
will to men the angels sung of at Christ's incarnation; or that free favour and love of
God towards elect men, which is sovereign and special, from everlasting to
everlasting, unchangeable and unspeakable, which is better than life; the excellency
of which cannot be expressed, and which has shown itself in various instances: it is
said to have appeared; because it was hid from all eternity in the heart of God, in
the thoughts of his heart, in his purposes, counsel, and covenant, and has been made
manifest in time; particularly, it has broke forth and showed itself in the mission of
Christ into this world, and in redemption and salvation by him; wherein God has
manifested and commended his love, and shown forth the exceeding riches of his
grace; and also in the effectual calling, which being a time of life, is a time of love,
and is owing to the great love of God, and is a fruit and evidence of his everlasting
and unchangeable love; and it is this instance and appearance of it, which is here
meant, since it follows the account of the state and condition of the saints by nature;
and is what was made to them when in this state, by which means they were brought
out of it.
4. Henry, ““We are delivered out of that our miserable condition by no merit nor
strength of our own; but only by the mercy and free grace of God, and merit of
Christ, and operation of his Spirit. Therefore we have no ground, in respect of
ourselves, to condemn those who are yet unconverted, but rather to pity them, and
cherish hope concerning them, that they, though in themselves as unworthy and
unmeet as we were, yet may obtain mercy, as we have:” and so upon this occasion
the apostle again opens the causes of our salvation, Tit_3:4-7.
(1.) We have here the prime author of our salvation - God the Father, therefore
termed here God our Saviour. All things are of God, who hath reconciled us to himself
by Jesus Christ,2Co_5:18. All things belonging to the new creation, and recovery of
fallen man to life and happiness, of which the apostle is there speaking, all these
things are of God the Father, as contriver and beginner of this work. There is an
order in acting, as in subsisting. The Father begins, the Son manages, and the Holy
Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ,
through the Spirit. Joh_3:16, God so loved the world as to give his only begotten Son,
that whoever believes in him might not perish, but have everlasting life.He is the
Father of Christ, and through him the Father of mercies; all spiritual blessings are
by Christ from him, Eph_1:3. We joy in God through Jesus Christ,Rom_5:11. And
with one mind, and one mouth, glorify God, even the Father of our Lord Jesus
Christ,Rom_15:5.

(2.) The spring and rise of it - the divine philanthropy,or kindness and love of God to
man.By grace we are saved from First to last. This is the ground and motive. God's
pity and mercy to man in misery were the first wheel, or rather the Spirit in the
wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any
thing out of himself. The occasion is in man, namely, his misery and wretchedness.
Sin bringing that misery, wrath might have issued out rather than compassion; but
God, knowing how to adjust all with his own honour and perfections, would pity
and save rather than destroy. He delights in mercy. Where sin abounded, grace did
much more abound.We read of riches of goodness and mercy,Rom_2:4; Eph_2:7. 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. The appearing of love and
grace has, through the Spirit, great virtue to soften and change and turn to God,
and so is the power of God to salvation to every one that believeth.Thus having
asserted God to be the author, his free grace the spring, and the manifestation of
this in the gospel the means of salvation, that the honour of all still may be the better
secured to him,
5. Jamison, “show how little reason the Cretan Christians had to be proud of
themselves, and despise others not Christians (see on Tit_3:2, Tit_3:3). It is to the
“kindness and love of God,” not to their own merits, that they owe salvation.
kindness — Greek,“goodness,” “benignity,” which manifests His grace.
love ... toward man — teaching us to have such “love (benevolence) toward man”
(Greek,“philanthropy”), “showing all meekness unto all men” (Tit_3:2), even as God
had “toward man” (Tit_2:11); opposed to the “hateful and hating” characteristics of
unrenewed men, whose wretchedness moved God’s benevolent kindness.
of God our Saviour — Greek,“of our Savior God,” namely, the Father (Tit_1:3),
who “saved us” (Tit_3:5) “through Jesus Christ our Savior” (Tit_3:6).
appeared — Greek,“was made to appear”; was manifested.”
5. F. B. Meyer, “THE emphasis must surely rest on appeared. Kindness and
love toward man were always in the heart of God, but they were not clearly
revealed. They might have been perceived in the order of nature and human life;
but there are stormy winds as well as zephyrs in the one--and in the other deaths
as well as births; knells of hope as well as marriage peals. But in Jesus the true
heart of God toward man was manifested. It is thus in human life.
At first God blessed us anonymously.--In Cowper's memoirs we read how
Theodora, his cousin, pursued him throughout his sad life with her gifts; but they
always came without indication of their source. As the poet unwrapped his new-come
treasure, he would say, Dear Anonymous has come again; God bless
him. So, through years of thoughtless childhood, and afterward in opening
youth, we were the recipients of myriads of gifts contrived with the most exquisite
skill to give us pleasure; but we did not trace them to their source. They were
from God.

Since then His grace and loving kindness have appeared.--We have had
eyes to see, and hearts to understand. The Anonymous Benefactor is now
recognized as our Father and Friend. We no longer praise our earthly loves for
our cornfields and vineyards, but our Heavenly Spouse (Hosea 2.). In the
breaking of the bread we have recognized the Son of God, and we know now
who it was that walked with us along the path of life, and why our hearts burned.
Oh to grace how great a debtor
Daily I'm constrained to be;
Let that grace, Lord, like a fetter,
Bind my wandering heart to Thee.
5 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,
1. Barnes, “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. It
is a great and fundamental principle of the gospel that the good works of men come
in for no share in the justification of the soul. They are in no sense a consideration
on account of which God pardons a man, and receives him to favor. The only basis
of justification is the merit of the Lord Jesus Christ, and in the matter of
justification before God, all the race is on a level; see the notes at Eph_2:8-9.
But according to his mercy -
(1) It had its origin in mercy;
(2) It is by mere mercy or compassion, and not by justice;
(3) It is an expression of great mercy, and,
(4) It is now in fact conferred only by mercy.
Whatever we have done or can do, when we come to receive salvation from the
hand of God, there is no other element which enters into it but mercy. It is not
because our deeds deserve it; it is not because we have by repentance and faith
wrought ourselves into such a state of mind that we can claim it; but, after all our
tears, and sighs, and prayers, and good deeds, it is a mere favor. Even then God
might justly withhold it if he chose, and no blame would be attached to him if he

should suffer us to sink down to ruin.
He saved us - That is, he began that salvation in us which is to be completed in
heaven. A man who is already renewed and pardoned may be spoken of as saved -
for:
(1) Twork of salvation is begun, and,
(2) Wbegun it will certainly be completed; see the notes at Phi_1:6.
By the washing of regeneration - In order to a correct understanding of this
important passage, it is necessary to ascertain whether the phrase here used refers
to baptism, and whether anything different is intended by it from what is meant by
the succeeding phrase - “renewing of the Holy Ghost.” - The word rendered
“washing” (λουτρόυ ) occurs in the ew Testament only in this place and in Eph_
5:26, where also it is rendered “washing” - “That he might sanctify and cleanse it
(the church) with the washing of water by the word.” The word properly means “a
bath;” then water for bathing; then the act of bathing, washing, ablution. Passow
and Robinson. It is used by Homer to denote a warm or cold bath; then a washing
away, and is thus applied to the drink-offerings in sacrifice, which were supposed to
purify or wash away sin. Passow. The word here does not mean “laver,” or the
vessel for washing in, which would be expressed by λουτὴρ ̄rand this word cannot
be properly applied to the baptismal font.
The word in itself would naturally be understood as referring to baptism (compare
notes at Act_22:16), which was regarded as the emblem of washing away sins, or of
cleansing from them. I say it was the emblem, not the means of purify ing the soul
from sin. If this be the allusion, and it seems probable, then the phrase “washing of
regeneration” would mean “that outward washing or baptism which is the emblem
of regeneration,” and which is appointed as one of the ordinances connected with
salvation; see the notes at Mar_16:16, “He that believeth and is baptized shall be
saved.” It is not affirmed in this phrase that baptism is the means of regeneration;
or that grace is necessarily conveyed by it; and still less that baptism is regeneration,
for no one of these is a necessary interpretation of the passage, and should not be
assumed to be the true one. The full force of the language will be met by the
supposition that it means that baptism is the emblem or symbol of regeneration,
and, if this is the case, no one has a right to assume that the other is certainly the
meaning.
And that this is the meaning is further clear, because it is nowhere taught in the
ew Testament that baptism is regeneration, or that it is the means of regeneration.
The word rendered “regeneration” (παλιγγενεσία ) - occurs in the ew Testament
only here and in Mat_19:28, - “in the regeneration when the Son of man,” etc. It
means, properly, a new birth, reproduction, or renewal. It would properly be
applied to one who should be begotten again in this sense, that a new life was
commenced in him in some way corresponding to his being made to live at first. To
the proper idea of the word, it is essential that there should be connected the notion
of the commencement of life in the man, so that he may be said to live anew; and as
religion is in the Scriptures represented as life, it is properly applied to the
beginning of that kind of life by which man may be said to live anew. This word,
occurring only here and in Mat_19:28, and there indubitably not referring to
baptism, should not be here understood as referring to that, or be applied to that,

because:
(1) Tis not the proper meaning of the word;
(2) Tis no Scripture usage to sanction it;
(3) Tconnection here does not demand it;
(4) Tcorrelatives of the word (see Joh_3:3, Joh_3:5-6, Joh_3:8; 1Pe_1:3,) are
applied only to that great moral change which is produced by the Holy Spirit, and,
(5) Iis a dangerous use of the word.
Its use in this sense leaves the impression that the only change needful for man is
that which is produced by being regularly baptized. On almost no point has so much
injury been done in the church as by the application of the word “regeneration” to
baptism. It affects the beginning of religion in the soul, and if a mistake is made
there, it is one which must pervade all the views of piety.
And renewing of the Holy Ghost - This is an important clause, added by Paul
apparently to save from the possibility of falling into error. If the former expression,
“the washing of regeneration,” had been left to stand by itself, it might have been
supposed possibly that all the regeneration which would be needed would be that
which would accompany baptism. But he avoids the possibility of this error, by
saying that the “renewing of the Holy Ghost” is an indispensable part of that by
which we are saved. It is necessary that this should exist in addition to that which is
the mere emblem of it - the washing of regeneration - for without this the former
would be unmeaning and unavailing. It is important to observe that the apostle by
no means says that this always follows from the former, nor does he affirm that it
ever follows from it - whatever may be the truth on that point - but he asserts that
this is that on which our salvation depends. - The word rendered “renewing”
(ἀνακαίνωσις ̄sis) occurs only here and in Rom_12:2, where it is also rendered
“renewing;” compare ote on that place. The verb (ἀνακαινόω ̄) occurs in 2Co_
4:15, and Col_3:19, in both which places it is rendered “renewed,” and the
corresponding word, ἀνακαινίζω izō, in Heb_6:6.
The noun properly means making new again: a renewing; a renovation; compare H.
Planck in Bib. Repos. i. 677. It is a word which is found only in the writings of Paul,
and in ecclesiastical Greek writers. It would be properly applied to such a change as
the Holy Spirit produces in the soul, making one a new man; that is, a man new, so
far as religion is concerned - new in his views, feelings, desires, hopes, plans, and
purposes. He is so far different from what he was before, that it may be said he
enters on a new life; see the notes at Eph_4:23-24. The “renewing of the Holy
Ghost” of course means that which the Holy Spirit produces, recognizing the fact,
everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new
creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or
producing a holy spirit in the soul.
2. Clarke, “by works of righteousness - Those who were foolish, disobedient, and
deceived, serving divers lusts and pleasures, could not possibly have works of
righteousness to plead; therefore, if saved at all, they must be saved by mercy. See
the note on Eph_2:8; and see a discourse entitled, Salvation by Faith proved, 8vo.,
1816, in which I have examined every system invented by man for his restoration to

the Divine favor and image: and have demonstrated, by mere reason, their utter
insufficiency to answer the end for which they have been invented; and have proved
that the doctrine of salvation by faith is the only rational way of salvation.
By the washing of regeneration - oια λουτρου παλιγγενεσιας·Undoubtedly the
apostle here means baptism, the rite by which persons were admitted into the
Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit,
which the apostle immediately subjoins. Baptism is only a sign, and therefore should
never be separated from the thing signified; but it is a rite commanded by God
himself, and therefore the thing signified should never be expected without it.
By the renewing of the Holy Ghost we are to understand, not only the profession of
being bound to live a new life, but the grace that renews the heart, and enables us
thus to live; so the renewing influences are here intended. Baptism changes nothing;
the grace signified by it cleanses and purifies. They who think baptism to be
regeneration, neither know the Scriptures nor the power of God; therefore they do
greatly err.
3. Gill, “by works of righteousness which we have done,.... The great instance of the
kindness and love of God our Saviour is salvation; which the apostle denies that it is
brought about by any works, even the best works of men; for works of
righteousness are works done according to a righteous law, and in obedience to it;
and in a righteous manner, from right principles of grace, in faith, and with a view
to the glory of God; or otherwise they are not righteous actions, or works of
righteousness; wherefore not works before, but after conversion, are here meant;
for works before conversion are not properly works of righteousness: besides, these
are such which we have done, who formerly were as before described, but now are
regenerated and renewed by the Holy Ghost, and created in Christ Jesus unto good
works. ow salvation, neither in whole, nor in part, is by these, either as causes;
conditions, or means; See Gill on 2Ti_1:9; מעשים צדקה , works of righteousness, is
a Jewish phrase used for righteous or good works (z).
but according to his mercy he saved us; the mercy of God is natural and essential to
him, but the actings and exercise of it, towards this or the other objects, are
sovereign and free, and according to his will; the effects of it are many, he is rich
and abundant in it; and they are channelled in, and flow forth through the blood
and righteousness of Christ; and this is the moving cause of salvation: this moved
God to make a covenant with his Son, the blessings of which are the sure mercies of
David, and in which God is merciful to the sins and unrighteousnesses of his people;
it is owing to the tender mercy of God, that Christ, the dayspring from on high, has
visited the earth; and the glory of it is very conspicuous in the affair of redemption
by him; the pardon of sin is according to the multitude of God's tender mercies; and
regeneration springs from the abundance of it; and even eternal life is the effect of
it. ow according to this, God has saved his people; salvation is not only a thing
determined, and resolved on in the mind of God, but is actually and completely
accomplished by Jesus Christ, and an application of it is made to the saints in

effectual calling; and because of the certain enjoyment of the whole of it, even
eternal glory, the saints are said to be saved already; as they are also in faith and
hope, as well as in Christ, their head and representative; See Gill on Eph_2:8. It
follows, as the means of salvation,
by the washing of regeneration, and renewing of the Holy Ghost; by the former is
meant, not the ordinance of water baptism; for that is never expressed by washing,
nor is it the cause or means of regeneration; the cause being the Spirit of God, and
the means the word of God: and besides, persons ought to be regenerated before
they are baptized; and they may be baptized, and yet not regenerated, as Simon
Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to
works of righteousness, as this washing is; for that itself is a work of righteousness;
see Mat_3:15 and if persons were saved by that, they would be saved by a work of
righteousness, contrary to the text itself: but regenerating grace is meant, or a being
born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to
water for its purity and cleansing virtue: hence such who are regenerated and
sanctified, are said to be washed and cleansed, having their hearts purified by faith,
and their consciences purged from sin by the blood of Christ: by the latter,
the renewing of the Holy Ghost, is meant either the fruit and effect of the former,
even newness of life and conversation, under the influence of the Holy Spirit; or else
the gradual increase and progress of the work of grace upon the soul, renewed day
by day in the spirit of the mind, by the Holy Ghost; or rather it means the same
thing with regeneration, and is added partly as explanative of the washing of
regeneration, showing that that is no other than the new creature, the new man, the
new heart, and new spirit, formed in the soul, in the effectual calling; and partly to
observe that the Holy Ghost is the author of it. ow it is in this way God saves his
people, namely, by regenerating and renewing them; in this is the first appearance
and discovery of the love of God to them; this is their open passage into a state of
grace, and without this there is no entrance into glory; this is the foundation of all
grace and good works, and by which saints appear to be heirs of the heavenly
inheritance.
4. Henry, “grounds and motives are here removed: .ot by works of righteousness
which we have done, but according to his mercy, he saved us;not for foreseen works of
ours, but his own free grace and mercy alone. Works must be in the saved (where
there is room for it), but not among the causes of his salvation; they are the way to
the kingdom, not the meriting price of it; all is upon the principle of undeserved
favour and mercy from first to last. Election is of grace: we are chosen to beholy, not
because it was antecedently seen that we should be so, Eph_1:4. It is the fruit, not
the cause, of election: God hath from the beginning chosen you to salvation through
sanctification of the Spirit and belief of the truth,2Th_2:13. So effectual calling, in
which election breaks out, and is first seen: He hath saved us, and called us with a
holy calling; not according to our works, but according to his own purpose and grace,
which was given us in Christ Jesus before the world began,2Ti_1:9. We are justified
freely by grace(Rom_3:24), and sanctified and saved by grace: By grace you are

saved, through faith; and that not of yourselves, it is the gift of God,Eph_2:8. Faith
and all saving graces are God's free gift and his work; the beginning, increase, and
perfection of them in glory, all are from him. In building men up to be a holy temple
unto God, from the foundation to the top-stone, we must cry nothing but Grace,
graceunto it. It is not of works, lest any man should boast; but of grace, that he who
glorieth should glory only in the Lord.Thus the true cause is shown, and the false
removed.
(5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of
it at least - in regeneration or spiritual renewing, as it is here called. Old things pass
away, and all things become new,in a moral and spiritual, not in a physical and
natural, sense. It is the same man, but with other dispositions and habits; evil ones
are done away, as to the prevalency of them at present; and all remains of them in
due time will be so, when the work shall be perfected in heaven. A new prevailing
principle of grace and holiness is wrought, which inclines, and sways, and governs,
and makes the man a new man, a new creature, having new thoughts, desires, and
affections, a new and holy turn of life and actions; the life of God in man, not only
from God in a special manner, but conformed and tending to him. Here is salvation
begun, and which will be growing and increasing to perfection; therefore it is said,
He saved us.What is so begun, as sure to be perfected in time, is expressed as if it
already were so. Let us look to this therefore without delay; we must be initially
saved now, by regeneration, if on good ground we would expect complete salvation
in heaven. The change then will be but in degree, not in kind. Grace is glory begun,
as glory is but grace in its perfection. How few mind this! Most act as if they were
afraid to be happy before the time; they would have heaven, they pretend, at last,
yet care not for holiness now; that is, they would have the end without the
beginning; so absurd are sinners. But without regeneration, that is, the first
resurrection, there is no attaining the second glorious one, the resurrection of the
just. Here then is formal salvation, in the new divine life wrought by the gospel.
(6.) Here is the outward sign and seal thereof in baptism, called therefore the
washing of regeneration.The work itself is inward and spiritual; but it is outwardly
signified and sealed in this ordinance. Water is of a cleansing and purifying nature,
does away the filth of the flesh, and so was apt to signify the doing away of the guilt
and defilement of sin by the blood and Spirit of Christ, though that aptness alone,
without Christ's institution, would not have been sufficient. This it is that makes it
of this signification on God's part, a seal of righteousness by faith, as circumcision
was, in the place of which it succeeds; and on ours an engagement to be the Lord's.
Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise,
and be baptized, and wash away thy sins, calling upon the name of the Lord,Act_
22:16. So Eph_5:26, That he might sanctify and cleanse us by the washing of water by
the word.Slight not this outward sign and seal, where it may be had according to
Christ's appointment; yet rest not in the outward washing, but look to the answer of
a good conscience,without which the external washing will avail nothing. The
covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits
and privileges; if the former be not minded, in vain are the latter expected. Sever
not what God has joined; in both the outer and inner part is baptism complete; as
he that was circumcised became debtor to the whole law (Gal_5:3), so is he that is

baptized to the gospel, to observe all the commands and ordinances thereof, as
Christ appointed. Disciple all nations, baptizing them in the name of the Father, and
of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I
have commanded you,Mat_28:19, Mat_28:20. This is the outward sign and seal of
salvation, baptism, called here the washing of regeneration.
(7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of the
Holy Ghost;not excluding the Father and the Son, who in all works without
themselves are concurring; nor the use of means, the word and sacraments, by
which the Spirit works; through his operation it is that they have their saving effect.
In the economy of our salvation, the applying and effecting part is especially
attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened
and sanctified by the Spirit, to be led and guided, strengthened and helped, by the
Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts
and operations of the divine life in us, the works and fruits of righteousness without
us, all are through this blessed and Holy Spirit, who is therefore called the Spirit of
life, and of grace and holiness; all grace is from him. Earnestly therefore is he to be
sought, and greatly to be heeded by us, that we quench not his holy motions, nor
resist and oppose him in his workings. Res delicatula est Spiritus - The Spirit is a
tender thing.As we act towards him, so may we expect he will to us; if we slight, and
resist, and oppose his workings, he will slacken them; if we continue to vex him, he
will retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to the
day of redemption,Eph_4:30. The Spirit seals by his renewing and sanctifying, his
witnessing and assuring work; he distinguishes and marks out for salvation, and fits
for it; it is his work: we could not turn to God by any strength of our own, any more
than we can be justified by any righteousness of our own.
5. Jamison, “by — Greek,“Out of”; “not as a result springing fromworks,” etc.
of righteousness — Greek,“inrighteousness,” that is, wrought “in a state of
righteousness”: as “deeds ... wrought inGod.” 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. “We neither did works of righteousness, nor
were saved in consequence of them; but His goodness did the whole” [Theophylact].
we — emphatically opposed to “His.”
mercy — the prompting cause of our salvation individually: “In pursuance ofHis
mercy.” His kindnessand love to manwere manifested in redemption once for all
wrought by Him for mankind generally;His mercyis the prompting cause for our
individualrealization of it. Faithis presupposed as the instrument of our being
“saved”; our being so, then, is spoken of as an accomplished fact. Faithis not
mentioned, but only God’spart. as Paul’s object here is not to describe man’s new
state, but the saving agency of Godin bringing about that state, independent of all
merit on the man’s part(see on Tit_3:4).
by — Greek,“through”; by means of.
the washing — rather, “the laver,” that is, the baptismal font.
of regeneration — designedto be the visible instrument of regeneration. “The
apostles are wont to draw an argument from the sacraments to prove the thing
therein signified, because it ought to be a recognized principle among the godly, that

God does not mark us with empty signs, but by His power inwardly makes good
what He demonstrates by the outward sign. Wherefore baptism is congruously and
truly called the laver of regeneration.We must connect the sign and thing signified,
so as not to make the sign empty and ineffectual; and yet not, for the sake of
honoring the sign, to detract from the Holy Spirit what is peculiarly His” [Calvin],
(1Pe_3:21). Adult candidates for baptism are presupposed to have had repentance
and faith (for Paul often assumes in faith and charity that those addressed are what
they profess to be, though in fact some of them were not so, 1Co_6:11), in which case
baptism would be the visible “laver or regeneration” to them, “faith being thereby
confirmed,and grace increased,by virtue of prayer to God” [Article XXVII, Church
of England]. Infants are charitably presumedto have received a grace in connection
with their Christian descent, in answer to the believingprayers of their parents or
guardians presenting them for baptism, which grace is visibly sealed and increased
by baptism, “the laver of regeneration.” They are presumedto be then regenerated,
until years of developed consciousness prove whether they have been actuallyso or
not. “Born of (from) water and (no ‘of’ in Greek) the Spirit.” The Word is the
remoteand anteriorinstrument of the new birth; Baptism, the proximateinstrument.
The Word, the instrument to the individual; Baptism, in relation to the Societyof
Christians. The laver of cleansing stood outside the door of the tabernacle, wherein
the priest had to wash before entering the Holy Place; so we must wash in the laver
of regeneration before we can enter the Church, whose members are “a royal
priesthood.” “Baptism by the Spirit” (whereof water baptism is the designed
accompanying seal) makes the difference between Christian baptism and that of
John. As Paul presupposes the outward Church is the visible community of the
redeemed, so he speaks of baptism on the supposition that it answers to its idea; that
all that is inward belonging to its completeness accompanied the outward. Hence he
here asserts of outward baptism whatever is involved in the believing appropriation
of the divine facts which it symbolizes, whatever is realized when baptism fully
corresponds to its original design. So Gal_3:27; language holding good only of those
in whom the inward living communion and outward baptism coalesce. “Saved us”
applies fully to those truly regenerate alone; in a general sense it may include many
who, though put within reach of salvation, shall not finally be saved.
“Regeneration” occurs only once more in ew Testament, Mat_19:28, that is, the
new birth of the heaven and earthat Christ’s second coming to renew all material
things, the human body included, when the creature, now travailing in labor-throes
to the birth, shall be delivered from the bondage of corruption into the glorious
liberty of the children of God. Regeneration, which now begins in the believer’s
soul, shall then be extended to his body, and thence to all creation.
and renewing — not “the laver(‘washing’) of renewing,” but “and BY the
renewing,” etc., following “saved us.” To make “renewing of the Holy Ghost” follow
“the laver” would destroy the balance of the clauses of the sentence, and would
make baptism the seal, not only of regeneration,but also of the subsequent process of
progressivesanctification (“renewing of the Holy Ghost”). Regenerationis a thing
once for all done; renewingis a process daily proceeding. As “the washing,” or
“laver,” is connected with “regeneration,” so the “renewing of the Holy Ghost” is
connected with “shed on us abundantly” (Tit_3:6).

Titus 3 commentary

Recommended

Recommended

More Related Content

What's hot

What's hot (19)

Viewers also liked

Viewers also liked (12)

Similar to Titus 3 commentary

Similar to Titus 3 commentary (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Titus 3 commentary