Titus 3
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Titus 3
Be Subject to Rulers and Authorities
1Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
Jamieson-Fausset-Brown
CHAPTER 3
Tit 3:1-15. What Titus Is to Teach Concerning Christians' Behavior towards the World: How He Is to Treat Heretics: When and Where He Is to Meet Paul. Salutation. Conclusion.
1. Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination.
to be subject--"willingly" (so the Greek).
principalities ... powers--Greek, "magistracies ... authorities."
to obey--the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare Ro 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (Tit 3:3).
CHAPTER 3
Tit 3:1-15. What Titus Is to Teach Concerning Christians' Behavior towards the World: How He Is to Treat Heretics: When and Where He Is to Meet Paul. Salutation. Conclusion.
1. Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions the tendency of the Cretans to riotous insubordination.
to be subject--"willingly" (so the Greek).
principalities ... powers--Greek, "magistracies ... authorities."
to obey--the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare Ro 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (Tit 3:3).
The Pulpit Commentary
In subjection for subject, A.V.; rulers for principalities. A.V.; to authorities for and powers, A.V. and T.R.; to be obedient for to obey magistrates, A.V.; unto for to, A.V. Put them in mind (ὑπομίμνησκε); as 2Ti_2:14. To rulers, to authorities. Many uncials, which the R.T. follows, omit the καὶ, but it seems necessary to the sense. The change from "principalities and powers" to" rulers" and "authorities" does not seem desirable. Ἀρχάι and ἐξουσίαι is a favorite juxtaposition el' St. Paul's (1Co_15:24; Eph_1:21; Eph_3:10; Eph_6:12; Col_1:16; Col_2:10, Col_2:15). It occurs also in 1Pe_3:22. In all the above examples the words, it is true, apply to the angelic hosts, but the words are elsewhere applied separately to human government, and in Luk_20:20, they are applied together to the authority of the Roman governor. To be obedient (πειθαρχεῖν); only here and in Act_5:29, Act_5:32; Act_27:21. It follows here its classical use, "to obey a superior," well expressed in the Authorized Version "to obey magistrates." The simple "to be obedient" of the Revised Version does not express the sense. To be ready unto every good work. St. Paul is still speaking with especial reference to magistrates and the civil power. Christians were to show themselves good citizens, always ready for any duty to which they were called. Christianity was not to be an excuse for shirking duties, or refusing obedience where it was due. The only limit is expressed by the word "good." They were to give tribute to whom tribute was due; custom to whom custom; fear to whom fear; honor to whom honor; but, if ordered to do evil, then they must resist, and obey God rather than man (Act_4:19). (See the similar limitation in Tit_2:10, note, and compare, for the whole verse, the very similar passage, Rom_13:1-7.)
In subjection for subject, A.V.; rulers for principalities. A.V.; to authorities for and powers, A.V. and T.R.; to be obedient for to obey magistrates, A.V.; unto for to, A.V. Put them in mind (ὑπομίμνησκε); as 2Ti_2:14. To rulers, to authorities. Many uncials, which the R.T. follows, omit the καὶ, but it seems necessary to the sense. The change from "principalities and powers" to" rulers" and "authorities" does not seem desirable. Ἀρχάι and ἐξουσίαι is a favorite juxtaposition el' St. Paul's (1Co_15:24; Eph_1:21; Eph_3:10; Eph_6:12; Col_1:16; Col_2:10, Col_2:15). It occurs also in 1Pe_3:22. In all the above examples the words, it is true, apply to the angelic hosts, but the words are elsewhere applied separately to human government, and in Luk_20:20, they are applied together to the authority of the Roman governor. To be obedient (πειθαρχεῖν); only here and in Act_5:29, Act_5:32; Act_27:21. It follows here its classical use, "to obey a superior," well expressed in the Authorized Version "to obey magistrates." The simple "to be obedient" of the Revised Version does not express the sense. To be ready unto every good work. St. Paul is still speaking with especial reference to magistrates and the civil power. Christians were to show themselves good citizens, always ready for any duty to which they were called. Christianity was not to be an excuse for shirking duties, or refusing obedience where it was due. The only limit is expressed by the word "good." They were to give tribute to whom tribute was due; custom to whom custom; fear to whom fear; honor to whom honor; but, if ordered to do evil, then they must resist, and obey God rather than man (Act_4:19). (See the similar limitation in Tit_2:10, note, and compare, for the whole verse, the very similar passage, Rom_13:1-7.)
2To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
Jamieson-Fausset-Brown
2. To speak evil of no man--especially, not of "dignities" and magistrates.
no brawlers--"not quarrelsome," not attacking others.
gentle--towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on Php 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.
showing--in acts.
all--all possible.
meekness--(See on 2Co 10:1); the opposite of passionate severity.
unto all men--The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.
2. To speak evil of no man--especially, not of "dignities" and magistrates.
no brawlers--"not quarrelsome," not attacking others.
gentle--towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on Php 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.
showing--in acts.
all--all possible.
meekness--(See on 2Co 10:1); the opposite of passionate severity.
unto all men--The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.
The Pulpit Commentary
Not to be contentious for to be no brawlers, A.V.; to be for but, A.V.; toward for unto, A.V. To speak evil of no man (μηδένα βλασφημεῖν). Probably especially pointed in the first place at a natural tendency of oppressed Christians to speak evil of their rulers (2Pe_2:10; Jud 10), but extended into a general precept which might be especially needful for the rough and turbulent Cretans. Not to be contentious (ἀμάχους εἴναι); as 1Ti_3:3, note. To be gentle (ἐπιεικεῖς); coupled, as here, with ἀμάχους in 1Ti_3:3. Showing (ἐνδεικνυμένους); a word of frequent occurrence in St. Paul's vocabulary (Rom_2:15; Rom_9:17.22; Eph_2:7, etc.; see above, Tit_2:10, note). Meekness (πραότητα); another Pauline word (1Co_4:21; 2Co_10:1; Gal_5:23, etc.; 1Ti_6:11; 2Ti_2:25). The precept is given its widest extension by the double addition of "all" and "to all men." The roughness, or want of courtesy, of others is no excuse for the want of meekness in those who are the disciples of him who was meek and lowly in heart (Mat_11:29). All men, whatever their station, the highest or the lowest, are to receive meek and gentle treatment from the Christian.
Not to be contentious for to be no brawlers, A.V.; to be for but, A.V.; toward for unto, A.V. To speak evil of no man (μηδένα βλασφημεῖν). Probably especially pointed in the first place at a natural tendency of oppressed Christians to speak evil of their rulers (2Pe_2:10; Jud 10), but extended into a general precept which might be especially needful for the rough and turbulent Cretans. Not to be contentious (ἀμάχους εἴναι); as 1Ti_3:3, note. To be gentle (ἐπιεικεῖς); coupled, as here, with ἀμάχους in 1Ti_3:3. Showing (ἐνδεικνυμένους); a word of frequent occurrence in St. Paul's vocabulary (Rom_2:15; Rom_9:17.22; Eph_2:7, etc.; see above, Tit_2:10, note). Meekness (πραότητα); another Pauline word (1Co_4:21; 2Co_10:1; Gal_5:23, etc.; 1Ti_6:11; 2Ti_2:25). The precept is given its widest extension by the double addition of "all" and "to all men." The roughness, or want of courtesy, of others is no excuse for the want of meekness in those who are the disciples of him who was meek and lowly in heart (Mat_11:29). All men, whatever their station, the highest or the lowest, are to receive meek and gentle treatment from the Christian.
Saved by God's Mercy, Not by Works
3For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
Jamieson-Fausset-Brown
3. For--Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God ... seeing that thou art in the same condemnation."
we--Christians.
were--Contrast Tit 3:4, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.
sometimes--once.
foolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient--to God.
deceived--led astray. The same Greek, "out of the way" (He 5:2).
serving--Greek, "in bondage to," serving as slaves."
divers--The cloyed appetite craves constant variety.
pleasures--of the flesh.
malice--malignity.
hateful ... hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
3. For--Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God ... seeing that thou art in the same condemnation."
we--Christians.
were--Contrast Tit 3:4, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.
sometimes--once.
foolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient--to God.
deceived--led astray. The same Greek, "out of the way" (He 5:2).
serving--Greek, "in bondage to," serving as slaves."
divers--The cloyed appetite craves constant variety.
pleasures--of the flesh.
malice--malignity.
hateful ... hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
The Pulpit Commentary
We for we ourselves, A.V.; afore-time for sometimes, A.V.; hating for and hating, A.V. Foolish (ἀνόητοι); a Pauline word (Gal_3:1, Gal_3:3), found also in Luk_24:25 (see 1Ti_6:9); of frequent use in classical Greek. Disobedient (ἀπειθεῖς); as Tit_1:16. In Luk_1:17 it stands, as here, absolutely, meaning disobedient to God and his Law. Deceived (πλανώμενοι); led astray, made to wander from the path of troth and right, either by false systems of religion, or by our own evil affections and appetites (see 2Ti_2:13; 1Pe_2:25; 2Pe_2:15, etc.). Serving; slaves to (δουλεύοντες); 2Pe_2:19 (see above, Tit_2:2). Lusts (ἐπιθυμίαις); not always in a bad sense, as here, though usually so (see Luk_22:15; Php_1:23; 1Th_2:17; Rev_18:14). Pleasures (ἡδοναῖς); always in a bad sense in the New Testament (Luk_8:14; Jas_4:1, Jas_4:3; 2Pe_2:13). Living (διάγοντες); see 1Ti_2:2, where it is followed by βίον, which is here understood. Διάγειν τὸν βίον αἰῶνα χρόνον σάββατον. etc., are common phrases both in the LXX. and in classical Greek for passing or spending one's life, time, age, etc. But it is only found in the New Testament here and in 1Ti_2:2. Malice (κακίᾳ). This word is sometimes used of wickedness generally, as Act_8:22; Jas_1:21; 1Co_5:8; and probably Rom_1:29; anti even of badness in things, as Mat_6:34. But it frequently in the New Testament denotes malice, the desire to do harm to others, as Eph_4:31; Col_3:8, etc. Envy (φθόνῳ); almost always found in St. Paul's enumeration of sins (Rom_1:29; Gal_5:21; 1Ti_6:4, etc.). Hateful (στυγητοί); only here in the New Testament, not found in the LXX. (though the verb στυγέω occurs once or twice in the Maccabees), but used in good classical Greek. The above is a sad but too true picture of human life without the sweetening influences of God's Holy Spirit.
We for we ourselves, A.V.; afore-time for sometimes, A.V.; hating for and hating, A.V. Foolish (ἀνόητοι); a Pauline word (Gal_3:1, Gal_3:3), found also in Luk_24:25 (see 1Ti_6:9); of frequent use in classical Greek. Disobedient (ἀπειθεῖς); as Tit_1:16. In Luk_1:17 it stands, as here, absolutely, meaning disobedient to God and his Law. Deceived (πλανώμενοι); led astray, made to wander from the path of troth and right, either by false systems of religion, or by our own evil affections and appetites (see 2Ti_2:13; 1Pe_2:25; 2Pe_2:15, etc.). Serving; slaves to (δουλεύοντες); 2Pe_2:19 (see above, Tit_2:2). Lusts (ἐπιθυμίαις); not always in a bad sense, as here, though usually so (see Luk_22:15; Php_1:23; 1Th_2:17; Rev_18:14). Pleasures (ἡδοναῖς); always in a bad sense in the New Testament (Luk_8:14; Jas_4:1, Jas_4:3; 2Pe_2:13). Living (διάγοντες); see 1Ti_2:2, where it is followed by βίον, which is here understood. Διάγειν τὸν βίον αἰῶνα χρόνον σάββατον. etc., are common phrases both in the LXX. and in classical Greek for passing or spending one's life, time, age, etc. But it is only found in the New Testament here and in 1Ti_2:2. Malice (κακίᾳ). This word is sometimes used of wickedness generally, as Act_8:22; Jas_1:21; 1Co_5:8; and probably Rom_1:29; anti even of badness in things, as Mat_6:34. But it frequently in the New Testament denotes malice, the desire to do harm to others, as Eph_4:31; Col_3:8, etc. Envy (φθόνῳ); almost always found in St. Paul's enumeration of sins (Rom_1:29; Gal_5:21; 1Ti_6:4, etc.). Hateful (στυγητοί); only here in the New Testament, not found in the LXX. (though the verb στυγέω occurs once or twice in the Maccabees), but used in good classical Greek. The above is a sad but too true picture of human life without the sweetening influences of God's Holy Spirit.
4But after that the kindness and love of God our Saviour toward man appeared,
Jamieson-Fausset-Brown
4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2, 3). 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 Saviour God," namely, the Father (Tit 1:3), who "saved us" (Tit 3:5) "through Jesus Christ our Saviour" (Tit 3:6).
appeared--Greek, "was made to appear"; was manifested.
4. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2, 3). 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 Saviour God," namely, the Father (Tit 1:3), who "saved us" (Tit 3:5) "through Jesus Christ our Saviour" (Tit 3:6).
appeared--Greek, "was made to appear"; was manifested.
The Pulpit Commentary
When for after that, A.V.; the kindness of God our Savior, and his love toward man for the kindness and love of God our Savior toward man, A.V. Kindness (χρηστότης), used by St. Paul only in the New Testament, and by him frequently in the sense of "kindness," whether of God (as Rom_2:4; Rom_11:22; Eph_2:7) or of man (as 2Co_6:6; Gal_5:22; Col_3:12). In Rom_3:12, where it has the wider sense of "good" or "right," it is the phrase of the LXX., who use χρηστότης for the Hebrew בוֹט. In like manner, χρηστός is frequently used in the sense of "kind" (Luk_6:35; Rom_2:4; Col_3:12; 1Pe_2:3). This is exactly analogous to the use of κακός and κακία, in the limited sense of "malicious," "malice" (see preceding note to Rom_3:3). Love toward man (φιλανθρωπία); only here and Act_28:2 in the New Testament. It occurs repeatedly in the Books of the Maccabees, and is common in good classical Greek. God our Savior (see 1Ti_1:1; 1Ti_2:3; Tit_2:10, etc.). Appeared (Tit_2:11).
When for after that, A.V.; the kindness of God our Savior, and his love toward man for the kindness and love of God our Savior toward man, A.V. Kindness (χρηστότης), used by St. Paul only in the New Testament, and by him frequently in the sense of "kindness," whether of God (as Rom_2:4; Rom_11:22; Eph_2:7) or of man (as 2Co_6:6; Gal_5:22; Col_3:12). In Rom_3:12, where it has the wider sense of "good" or "right," it is the phrase of the LXX., who use χρηστότης for the Hebrew בוֹט. In like manner, χρηστός is frequently used in the sense of "kind" (Luk_6:35; Rom_2:4; Col_3:12; 1Pe_2:3). This is exactly analogous to the use of κακός and κακία, in the limited sense of "malicious," "malice" (see preceding note to Rom_3:3). Love toward man (φιλανθρωπία); only here and Act_28:2 in the New Testament. It occurs repeatedly in the Books of the Maccabees, and is common in good classical Greek. God our Savior (see 1Ti_1:1; 1Ti_2:3; Tit_2:10, etc.). Appeared (Tit_2:11).
5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
Jamieson-Fausset-Brown
5. Not by--Greek, "Out of"; "not as a result springing from works," &c.
of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds ... wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "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 of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in 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--designed to 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 presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of 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 Ga 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 New Testament, Mt 19:28, that is, the new birth of the heaven and earth at 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," &c., 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 progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is 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).
5. Not by--Greek, "Out of"; "not as a result springing from works," &c.
of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds ... wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "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 of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in 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--designed to 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 presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of 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 Ga 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 New Testament, Mt 19:28, that is, the new birth of the heaven and earth at 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," &c., 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 progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is 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).
The Pulpit Commentary
Done in for of, A.V.; did ourselves for hare done, A.V.; through for by, A.V. By works (ἐξ ἔργων); i.e. in consequence of. God's kindness and love to man did not spring from man's good work as the preceding and producing conditions (comp. Gal_2:16, and the notes of Bishops Ellicott and Lightfoot). Done in righteousness(τῶν ἐν δικαιοσύνῃ); the particular description of the works wrought in a sphere or element of righteousness (Alford and Ellicott). Which we did ourselves; emphasizing that they were our good works, done by us in a state of righteousness. All this, as the cause of our salvation, the apostle emphatically denies. Not, etc., but according to his mercy he saved us. The predisposing cause, the rule and measure of our salvation, was God's mercy and grace, originating and completing that salvation. Through the washing of regeneration (διὰ λουτροῦ παλλιγενεσίας). Here we have the means through or by which God's mercy saves us. The washing or rather laver of regeneration (λουτρόν)—found elsewhere in the New Testament only in Eph_5:26, in exactly the same connection—is the laver or bath in which the washing takes place. The nature or quality of this bath is described by the words, "of regeneration" (τῆς παλιγγενεσίας); elsewhere in the New Testament only in Mat_19:28, where it seems rather to mean the great restoration of humanity at the second advent. The word is used by Cicero of his restoration to political power, by Josephus of the restoration of the Jews under Zerubbabel, and by several Greek authors; and the LXX. of Job_14:14 have the phrase, ἕως πάλιν γένωμαι, but in what sense is not quite clear, Παλιγγενεσία, therefore, very fifty describes the new birth in holy baptism, when the believer is put into possession of a new spiritual life, a new nature, and a new inheritance of glory. And the laver of baptism is called "the laver of regeneration," because it is the ordained means by or through which regeneration is obtained. And renewing of the Holy Ghost. It is doubtful whether the genitive ἀνακαιγώσεως depends upon διὰ or upon λούτρου. Bengel, followed by Alford, takes the former, "per lavacrum et renovationem;" the Vulgate (lavacrum regenerationis et renova-tionis Spiritus Sancti), the latter, followed by Huther, Bishop Ellicott, and others. It is difficult to hit upon any conclusive argument for one side or the other. But it is against the latter construction that it gives such a very long rambling sentence dependent upon λούτρου. "The laver of regeneration and of the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior." And it is in favor of the former that the "laver of regeneration" and "the renewing of the Holy Ghost" seem to describe very clearly the two parts of the sacrament, the outward visible sign and the inward spiritual grace; the birth of water and of the Holy Ghost. So that Bengel's rendering seems on the whole to be preferred. Renewing (ἀνακαινώσεως); only here and Rom_12:2, and not at all in the LXX. or in classical Greek. But the verb ἀνακαινόω is found in 2Co_4:16; Col_3:10. The same idea is in the καινὴ κτίσις, the "new creature" of 2Co_5:17 and Gal_6:15, and the καινότης ζωῆς of Rom_6:4, and the καινότης πνεύματος of Rom_7:6, and in the contrast between the "old man" (the παλαιὸς ἄνθρωπος) and "the new man" (the καινὸς ἄνθρωπος) of Eph_4:22-24. This renewal is the work of the Holy Ghost in the new birth, when men are "born again" of the Spirit (Joh_3:5). Alford is wrong in denying its application here to the first gift of the new life. It is evidently parallel with the παλιγγεσία. The connection of baptism with the effusion of the Holy Spirit is fully set forth in Act_2:1-47. (see especially Act_2:38; comp. Mat_3:16, Mat_3:17).
Done in for of, A.V.; did ourselves for hare done, A.V.; through for by, A.V. By works (ἐξ ἔργων); i.e. in consequence of. God's kindness and love to man did not spring from man's good work as the preceding and producing conditions (comp. Gal_2:16, and the notes of Bishops Ellicott and Lightfoot). Done in righteousness(τῶν ἐν δικαιοσύνῃ); the particular description of the works wrought in a sphere or element of righteousness (Alford and Ellicott). Which we did ourselves; emphasizing that they were our good works, done by us in a state of righteousness. All this, as the cause of our salvation, the apostle emphatically denies. Not, etc., but according to his mercy he saved us. The predisposing cause, the rule and measure of our salvation, was God's mercy and grace, originating and completing that salvation. Through the washing of regeneration (διὰ λουτροῦ παλλιγενεσίας). Here we have the means through or by which God's mercy saves us. The washing or rather laver of regeneration (λουτρόν)—found elsewhere in the New Testament only in Eph_5:26, in exactly the same connection—is the laver or bath in which the washing takes place. The nature or quality of this bath is described by the words, "of regeneration" (τῆς παλιγγενεσίας); elsewhere in the New Testament only in Mat_19:28, where it seems rather to mean the great restoration of humanity at the second advent. The word is used by Cicero of his restoration to political power, by Josephus of the restoration of the Jews under Zerubbabel, and by several Greek authors; and the LXX. of Job_14:14 have the phrase, ἕως πάλιν γένωμαι, but in what sense is not quite clear, Παλιγγενεσία, therefore, very fifty describes the new birth in holy baptism, when the believer is put into possession of a new spiritual life, a new nature, and a new inheritance of glory. And the laver of baptism is called "the laver of regeneration," because it is the ordained means by or through which regeneration is obtained. And renewing of the Holy Ghost. It is doubtful whether the genitive ἀνακαιγώσεως depends upon διὰ or upon λούτρου. Bengel, followed by Alford, takes the former, "per lavacrum et renovationem;" the Vulgate (lavacrum regenerationis et renova-tionis Spiritus Sancti), the latter, followed by Huther, Bishop Ellicott, and others. It is difficult to hit upon any conclusive argument for one side or the other. But it is against the latter construction that it gives such a very long rambling sentence dependent upon λούτρου. "The laver of regeneration and of the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior." And it is in favor of the former that the "laver of regeneration" and "the renewing of the Holy Ghost" seem to describe very clearly the two parts of the sacrament, the outward visible sign and the inward spiritual grace; the birth of water and of the Holy Ghost. So that Bengel's rendering seems on the whole to be preferred. Renewing (ἀνακαινώσεως); only here and Rom_12:2, and not at all in the LXX. or in classical Greek. But the verb ἀνακαινόω is found in 2Co_4:16; Col_3:10. The same idea is in the καινὴ κτίσις, the "new creature" of 2Co_5:17 and Gal_6:15, and the καινότης ζωῆς of Rom_6:4, and the καινότης πνεύματος of Rom_7:6, and in the contrast between the "old man" (the παλαιὸς ἄνθρωπος) and "the new man" (the καινὸς ἄνθρωπος) of Eph_4:22-24. This renewal is the work of the Holy Ghost in the new birth, when men are "born again" of the Spirit (Joh_3:5). Alford is wrong in denying its application here to the first gift of the new life. It is evidently parallel with the παλιγγεσία. The connection of baptism with the effusion of the Holy Spirit is fully set forth in Act_2:1-47. (see especially Act_2:38; comp. Mat_3:16, Mat_3:17).
6Which he shed on us abundantly through Jesus Christ our Saviour;
Jamieson-Fausset-Brown
6. Which--the Holy Ghost.
he shed--Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.
abundantly--Greek, "richly" (Col 3:16).
through Jesus Christ--the channel and Mediator of the gift of the Holy Ghost.
our Saviour--immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.
6. Which--the Holy Ghost.
he shed--Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.
abundantly--Greek, "richly" (Col 3:16).
through Jesus Christ--the channel and Mediator of the gift of the Holy Ghost.
our Saviour--immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.
The Pulpit Commentary
Poured out upon us richly for shed on us abundantly, A.V. Which (οὖ); viz. the Holy Ghost. It is in the genitive (instead of the accusative ὁ, which is another reading), by what [he grammarians call attraction. Poured out (ἐξέχεεν); the same word as is applied to the Holy Ghost in Act_2:17, Act_2:18, Act_2:33, and in the LXX. of Joe_2:28, Joe_2:29. Richly (πλουσίως); as 1Ti_6:17; Col_3:16; 2Pe_1:11 (compare the use of πλοῦτος in Eph_1:7; Eph_2:7). Through Jesus Christ. It is our baptism into Christ which entitles us to receive the Holy Spirit, which we have only in virtue of our union with him. The Spirit flows from the Head to the members. In Act_2:33, Act_2:34 Christ is said to have received the promise of the Holy Spirit from the Father, and to have poured it forth upon the Church.
Poured out upon us richly for shed on us abundantly, A.V. Which (οὖ); viz. the Holy Ghost. It is in the genitive (instead of the accusative ὁ, which is another reading), by what [he grammarians call attraction. Poured out (ἐξέχεεν); the same word as is applied to the Holy Ghost in Act_2:17, Act_2:18, Act_2:33, and in the LXX. of Joe_2:28, Joe_2:29. Richly (πλουσίως); as 1Ti_6:17; Col_3:16; 2Pe_1:11 (compare the use of πλοῦτος in Eph_1:7; Eph_2:7). Through Jesus Christ. It is our baptism into Christ which entitles us to receive the Holy Spirit, which we have only in virtue of our union with him. The Spirit flows from the Head to the members. In Act_2:33, Act_2:34 Christ is said to have received the promise of the Holy Spirit from the Father, and to have poured it forth upon the Church.
7That being justified by his grace, we should be made heirs according to the hope of eternal life.
Jamieson-Fausset-Brown
7. That, &c.--the purpose which He aimed at in having "saved us" (Tit 3:5), namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, Tit 3:5) we should be made heirs."
his grace--Greek, "the grace of the former," that is, God (Tit 3:4; Ro 5:15).
heirs--(Ga 3:29).
according to the hope of eternal life--Tit 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. Bengel and Ellicott explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.
7. That, &c.--the purpose which He aimed at in having "saved us" (Tit 3:5), namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, Tit 3:5) we should be made heirs."
his grace--Greek, "the grace of the former," that is, God (Tit 3:4; Ro 5:15).
heirs--(Ga 3:29).
according to the hope of eternal life--Tit 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. Bengel and Ellicott explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.
The Pulpit Commentary
Might for should, A.V. Being justified by his grace; showing very clearly that righteousness in man did not precede and cause the saving mercy of God, but that mercy went before and provided the justification which is altogether of grace, and which issues in the possession of eternal life. Heirs according to the hope of eternal life. This seems to be the right rendering rather than that in the margin, heirs, according to hope, of eternal life, making "eternal life" depend upon "heirs." The passage in Tit_1:2, "In hope of eternal life," is a very strong reason for taking the same construction here. The answer in the Church Catechism, "Wherein I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven," follows very closely St. Paul's teaching in the text (see Rom_4:13, Rom_4:14; Rom_8:17; Gal_3:29, Gal_4:7).
Might for should, A.V. Being justified by his grace; showing very clearly that righteousness in man did not precede and cause the saving mercy of God, but that mercy went before and provided the justification which is altogether of grace, and which issues in the possession of eternal life. Heirs according to the hope of eternal life. This seems to be the right rendering rather than that in the margin, heirs, according to hope, of eternal life, making "eternal life" depend upon "heirs." The passage in Tit_1:2, "In hope of eternal life," is a very strong reason for taking the same construction here. The answer in the Church Catechism, "Wherein I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven," follows very closely St. Paul's teaching in the text (see Rom_4:13, Rom_4:14; Rom_8:17; Gal_3:29, Gal_4:7).
8This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Jamieson-Fausset-Brown
8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen."
these things, &c.--Greek, "concerning these things (the truths dwelt on, Tit 3:4-7; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, Joh 14:1. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations (Tit 3:9).
These things--These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So Grotius and Wiesinger. But Alford, to avoid the tautology, "these (good works) are good unto men," explains, "these truths" (Tit 3:4-7).
8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen."
these things, &c.--Greek, "concerning these things (the truths dwelt on, Tit 3:4-7; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, Joh 14:1. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations (Tit 3:9).
These things--These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So Grotius and Wiesinger. But Alford, to avoid the tautology, "these (good works) are good unto men," explains, "these truths" (Tit 3:4-7).
The Pulpit Commentary
Faithful is the saying for this is a faithful saying, A.V.; concerning these things for these things, A.V., confidently for constantly, A.V.; to the end that for that, A.V.; God for in God, A.V.; may for might, A.V.; full stop after good works, and colon after men. Faithful is the saying; as 1Ti_1:15 (where see note). Here the faithful saying can only be the following maxim: "That they which have believed in God may be careful to maintain good works;" the words, "These things I will that thou affirm confidently," being interpolated to give yet more weight to it. Concerning these things; i.e. with respect to the things or truths which are the subject of the faithful saying. I will that thou affirm confidently (διαβεβαιοῦσθαι); see 1Ti_1:7. "Never be weary of dwelling on these important truths, and asserting them with authority. For such doctrine is really good and profitable for those whom you are commissioned to teach. But leave alone the foolish and unprofitable controversies." To the end that (ἵνα). It is not necessary to give to ἵνα the meaning "to the end that," in such a sentence as this (see note on Tit_2:12). After words of command especially, ἵνα, frequently, has simply the force of "that." So here, "lay it down as a rule that they which have believed God must be careful to maintain good works." If the sentence had run on without interruption, it would have been πιστὸς ὁ λόγος ὅτι κ.τ.λ. But the interposition of the διαβεβαιοῦσθαι, with the idea of commanding obedience, has caused the use of ἵνα. Believed God (οἱ πεπιστευκότες Θεῷ or τῷ Θεῷ). The meaning is not the same as πιστεύειν ἐν, or ἐπί, "to believe in," or "on," but "to believe" (as Rom_4:3,Rom_4:17 and 1Jn_5:10, where the context shows that it is the act of believing God's promise that is meant). And so here, the believing refers to the promises implied in the preceding reference to the hope and the inheritance. May be careful (φροντίζωσι); only here in the New Testament, but common in the LXX. and in classical Greek. The word means "to give thought" about a thing, "to be careful" or "anxious" about it. To maintain (προΐ́στασθαι); usually in the sense of "presiding over" or "ruling" (as Rom_12:8; 1Th_5:12; 1Ti_3:4, 1Ti_3:5, 1Ti_3:12; 1Ti_5:17). Here, alter the analogy of the classical use, προΐ́στασθαι τέχνης, to "undertake," to "carry on," or the like, fairly expressed by to "maintain." The idea does not seem to be "to stand at the head of," or "to be foremost in." Good works; i.e. practical godliness of all kinds (see 1Ti_1:14). These things are good, etc. If the reading of the T.R., τὰ καλὰ κ.τ.λ., is retained, the rendering ought to be, "These are the things that are really good and profitable unto men, not foolish questions, etc., they are unprofitable." But the R.T. omits the τά. With regard to the interpretation above given of 1Ti_1:8, it must be admitted that it is very doubtful. But the great difficulty of the other way of rendering it, as most commentators do, is that it is impossible to say which part of what precedes is "the faithful saying" alluded to; and that the "care to maintain good works" is not that which naturally springs from it; whereas the reiteration in 1Ti_1:8 implies that "good works" is the special subject of "the faithful saying."
Faithful is the saying for this is a faithful saying, A.V.; concerning these things for these things, A.V., confidently for constantly, A.V.; to the end that for that, A.V.; God for in God, A.V.; may for might, A.V.; full stop after good works, and colon after men. Faithful is the saying; as 1Ti_1:15 (where see note). Here the faithful saying can only be the following maxim: "That they which have believed in God may be careful to maintain good works;" the words, "These things I will that thou affirm confidently," being interpolated to give yet more weight to it. Concerning these things; i.e. with respect to the things or truths which are the subject of the faithful saying. I will that thou affirm confidently (διαβεβαιοῦσθαι); see 1Ti_1:7. "Never be weary of dwelling on these important truths, and asserting them with authority. For such doctrine is really good and profitable for those whom you are commissioned to teach. But leave alone the foolish and unprofitable controversies." To the end that (ἵνα). It is not necessary to give to ἵνα the meaning "to the end that," in such a sentence as this (see note on Tit_2:12). After words of command especially, ἵνα, frequently, has simply the force of "that." So here, "lay it down as a rule that they which have believed God must be careful to maintain good works." If the sentence had run on without interruption, it would have been πιστὸς ὁ λόγος ὅτι κ.τ.λ. But the interposition of the διαβεβαιοῦσθαι, with the idea of commanding obedience, has caused the use of ἵνα. Believed God (οἱ πεπιστευκότες Θεῷ or τῷ Θεῷ). The meaning is not the same as πιστεύειν ἐν, or ἐπί, "to believe in," or "on," but "to believe" (as Rom_4:3,Rom_4:17 and 1Jn_5:10, where the context shows that it is the act of believing God's promise that is meant). And so here, the believing refers to the promises implied in the preceding reference to the hope and the inheritance. May be careful (φροντίζωσι); only here in the New Testament, but common in the LXX. and in classical Greek. The word means "to give thought" about a thing, "to be careful" or "anxious" about it. To maintain (προΐ́στασθαι); usually in the sense of "presiding over" or "ruling" (as Rom_12:8; 1Th_5:12; 1Ti_3:4, 1Ti_3:5, 1Ti_3:12; 1Ti_5:17). Here, alter the analogy of the classical use, προΐ́στασθαι τέχνης, to "undertake," to "carry on," or the like, fairly expressed by to "maintain." The idea does not seem to be "to stand at the head of," or "to be foremost in." Good works; i.e. practical godliness of all kinds (see 1Ti_1:14). These things are good, etc. If the reading of the T.R., τὰ καλὰ κ.τ.λ., is retained, the rendering ought to be, "These are the things that are really good and profitable unto men, not foolish questions, etc., they are unprofitable." But the R.T. omits the τά. With regard to the interpretation above given of 1Ti_1:8, it must be admitted that it is very doubtful. But the great difficulty of the other way of rendering it, as most commentators do, is that it is impossible to say which part of what precedes is "the faithful saying" alluded to; and that the "care to maintain good works" is not that which naturally springs from it; whereas the reiteration in 1Ti_1:8 implies that "good works" is the special subject of "the faithful saying."
Avoid Foolish Questions
9But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
Jamieson-Fausset-Brown
9. avoid--stand aloof from. Same Greek, as in 2Ti 2:16; see on 2Ti 2:16.
foolish--Greek, "insipid"; producing no moral fruit. "Vain talkers."
genealogies--akin to the "fables" (see on 1Ti 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."
strivings about the law--about the authority of the "commandments of men," which they sought to confirm by the law (Tit 1:14; see on 1Ti 1:7), and about the mystical meaning of the various parts of the law in connection with the "genealogies."
9. avoid--stand aloof from. Same Greek, as in 2Ti 2:16; see on 2Ti 2:16.
foolish--Greek, "insipid"; producing no moral fruit. "Vain talkers."
genealogies--akin to the "fables" (see on 1Ti 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."
strivings about the law--about the authority of the "commandments of men," which they sought to confirm by the law (Tit 1:14; see on 1Ti 1:7), and about the mystical meaning of the various parts of the law in connection with the "genealogies."
The Pulpit Commentary
Shun for avoid, A.V.; questionings for questions, A.V.; strifes for contentions, A.V.; fightings for strivings, A.V. Shun (περάτασο); see 2Ti_2:16. Foolish questionings; as 2Ti_2:23. Genealogies; as 1Ti_1:4. Strifes (ἔρεις); as 1Ti_6:4. Fightings about the Law (μάχας νομικάς); such as St. Paul alludes to in 1Ti_1:1-20., and are probably included in the λογομαχίαιof 1Ti_6:4. Unprofitable (ἀνωφελεῖς); only here and Heb_7:18; but it is found in the LXX. and other Greek Versions, and in classical Greek (compare, for the sense, 2Ti_2:14). Vain (μάταιοι); compare the use of ματαιολόγοι, "vain talkers" (Tit_1:10), and ματαιολογία "vain talking" (1Ti_1:6). The whole picture is unmistakably one of the perverse Jewish mind.
Shun for avoid, A.V.; questionings for questions, A.V.; strifes for contentions, A.V.; fightings for strivings, A.V. Shun (περάτασο); see 2Ti_2:16. Foolish questionings; as 2Ti_2:23. Genealogies; as 1Ti_1:4. Strifes (ἔρεις); as 1Ti_6:4. Fightings about the Law (μάχας νομικάς); such as St. Paul alludes to in 1Ti_1:1-20., and are probably included in the λογομαχίαιof 1Ti_6:4. Unprofitable (ἀνωφελεῖς); only here and Heb_7:18; but it is found in the LXX. and other Greek Versions, and in classical Greek (compare, for the sense, 2Ti_2:14). Vain (μάταιοι); compare the use of ματαιολόγοι, "vain talkers" (Tit_1:10), and ματαιολογία "vain talking" (1Ti_1:6). The whole picture is unmistakably one of the perverse Jewish mind.
10A man that is an heretick after the first and second admonition reject;
Jamieson-Fausset-Brown
10. heretic--Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice.
reject--decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.
10. heretic--Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice.
reject--decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.
The Pulpit Commentary
Heretical for an heretick, A.V.; a for the, A.V.; refuse for reject, A.V. Heretical (αἱρετικόν); only here in the New Testament, not found in the LXX., but used in classical Greek for "intelligent," i.e. able to choose. The use of it here by St. Paul is drawn from the use of αἵρεσις for "a sect" (Act_5:17; Act_15:5; Act_24:5, Act_24:14; Act_26:5; Act_28:22; 1Co_11:19; Gal_5:20; 2Pe_2:1), or the doctrines taught by a sect. The heretic is one who forsakes the truth held by the Church, and chooses some doctrine of his own devising (αἵρεσις). The tendency of such departures from the doctrine of the Church to assume more and more of a deadly character, and to depart wider and wider from the truth, gave to the name of heretic a darker shade of condemnation in the mouth of Church writers as time advanced. But even in apostolic times some denied the resurrection (2Ti_2:11, 2Ti_2:12); others denied the Lord that bought them (2Pe_2:1); and there were some who were of the synagogue of Satan (Rev_2:9); so that already an heretical man, drawing away disciples after him, was a great blot in the Church. Admonition (νουθεσία); as 1Co_10:11; Eph_6:4. After a first and second admonition refuse (παραιτοῦ); see 1Ti_4:7; 1Ti_5:11. It does not clearly appear what is intended by this term In 1Ti_5:11 it meant refusing admission into the college of Church widows. If these had been persons seeking admission into the Church, or ordination, it would mean "refuse them." Vitringa (Huther) thinks it means "excommunication." Beza, Ellicott, Huther, Alford, etc., render it "shun," "let alone," "cease to admonish," and the like.
Heretical for an heretick, A.V.; a for the, A.V.; refuse for reject, A.V. Heretical (αἱρετικόν); only here in the New Testament, not found in the LXX., but used in classical Greek for "intelligent," i.e. able to choose. The use of it here by St. Paul is drawn from the use of αἵρεσις for "a sect" (Act_5:17; Act_15:5; Act_24:5, Act_24:14; Act_26:5; Act_28:22; 1Co_11:19; Gal_5:20; 2Pe_2:1), or the doctrines taught by a sect. The heretic is one who forsakes the truth held by the Church, and chooses some doctrine of his own devising (αἵρεσις). The tendency of such departures from the doctrine of the Church to assume more and more of a deadly character, and to depart wider and wider from the truth, gave to the name of heretic a darker shade of condemnation in the mouth of Church writers as time advanced. But even in apostolic times some denied the resurrection (2Ti_2:11, 2Ti_2:12); others denied the Lord that bought them (2Pe_2:1); and there were some who were of the synagogue of Satan (Rev_2:9); so that already an heretical man, drawing away disciples after him, was a great blot in the Church. Admonition (νουθεσία); as 1Co_10:11; Eph_6:4. After a first and second admonition refuse (παραιτοῦ); see 1Ti_4:7; 1Ti_5:11. It does not clearly appear what is intended by this term In 1Ti_5:11 it meant refusing admission into the college of Church widows. If these had been persons seeking admission into the Church, or ordination, it would mean "refuse them." Vitringa (Huther) thinks it means "excommunication." Beza, Ellicott, Huther, Alford, etc., render it "shun," "let alone," "cease to admonish," and the like.
11Knowing that he that is such is subverted, and sinneth, being condemned of himself.
Jamieson-Fausset-Brown
11. is ... subverted--"is become perverse."
condemned of himself--He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.
11. is ... subverted--"is become perverse."
condemned of himself--He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.
The Pulpit Commentary
Such a one for be that is such, A.V.; perverted for subverted, A.V.; self-condemned for condemned of himself, A.V. Is perverted (ἐξέστραπται); only here in the New Testament, but common in the LXX., and found in classical Greek in a material sense, "to turn inside out," "to root up," and the like. Here it means the complete pervert-ion of the man's Christian character, so as to leave no hope of his amendment. But this is not to be presumed till a first and second admonition have been given in vain. Self-condemned (αὐτοκατάκριτος); only here in the New Testament, not found in the LXX. nor in classical Greek. It means what Cicero (quoted by Schleusner) says of C. Fabricius, that he was suo judicio condemnatus, condemned by his own judgment, which, he says, is a heavier condemnation than even that of the law and of the judges ('Pro Cluentio,' 21, at the end). Fabricius was self-condemned because he had left the court in confusion at a critical part of his trial. So the heretics were self-condemned by the very fact that they continued to head the schism after repeated admonitions.
Such a one for be that is such, A.V.; perverted for subverted, A.V.; self-condemned for condemned of himself, A.V. Is perverted (ἐξέστραπται); only here in the New Testament, but common in the LXX., and found in classical Greek in a material sense, "to turn inside out," "to root up," and the like. Here it means the complete pervert-ion of the man's Christian character, so as to leave no hope of his amendment. But this is not to be presumed till a first and second admonition have been given in vain. Self-condemned (αὐτοκατάκριτος); only here in the New Testament, not found in the LXX. nor in classical Greek. It means what Cicero (quoted by Schleusner) says of C. Fabricius, that he was suo judicio condemnatus, condemned by his own judgment, which, he says, is a heavier condemnation than even that of the law and of the judges ('Pro Cluentio,' 21, at the end). Fabricius was self-condemned because he had left the court in confusion at a critical part of his trial. So the heretics were self-condemned by the very fact that they continued to head the schism after repeated admonitions.
Final Instructions and Greetings
12When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
Jamieson-Fausset-Brown
12. When I shall send--have sent.
Artemas or Tychicus--to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Ep 6:21; and in his second, 2Ti 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia.
Nicopolis--"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.
12. When I shall send--have sent.
Artemas or Tychicus--to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Ep 6:21; and in his second, 2Ti 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia.
Nicopolis--"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.
The Pulpit Commentary
Give diligence for be diligent, A.V.; there I have determined for I have determined there, A.V. When I shall send Artemas, etc. The action of St. Paul in sending Artemas or Tychicus to take the place of Titus in Crete is exactly the same as he pursued with regard to Ephesus, whither he sent Tychicus to take Timothy's place (2Ti_4:11, 2Ti_4:12). He would not leave the presbyters in either place without the direction and superintendence of one having his delegated apostolic authority. This led to the final placing of a resident bishop in the Churches, such as we find in the second century. We may conclude that Artemas (otherwise unknown) was the person eventually sent to Crete, as Tychicus (Col_4:7) we know went to Ephesus (2Ti_4:12). We have also an important note of time in this expression, showing clearly that this Epistle was written before the Second Epistle to Timothy (as it probably also was before 1 Timothy)—an inference abundantly corroborated by 2Ti_4:10, by which it appears that Titus had then actually joined St. Paul, either at Nicopolis or elsewhere, and had started off again to Dalmatia. Give diligence (σπούδασον); 2Ti_2:15, note; 2Ti_4:9, 2Ti_4:21. Nicopolis, in Epirus. The most obvious reason for St. Paul's wintering at Nicopolis is that it was near Apollonia, the harbor opposite Brindisium, which would be his way to Rome, and also well situated for the missionary work in Dalmatia, which we learn from 2Ti_4:10 was in hand. Nicopolis (the city of victory) was built by Augustus Caesar to commemorate the great naval victory at Actium over Antony. It is now a complete ruin, uninhabited except by a few shepherds, but with vast remains of broken columns, baths, theatres, etc.. To winter (παραχειμάσαι); Act_27:12; Act_28:11; 1Co_16:6. (On the question whether the winter here referred to is the same winter as that mentioned in 2Ti_4:21, see Introduction.)
Give diligence for be diligent, A.V.; there I have determined for I have determined there, A.V. When I shall send Artemas, etc. The action of St. Paul in sending Artemas or Tychicus to take the place of Titus in Crete is exactly the same as he pursued with regard to Ephesus, whither he sent Tychicus to take Timothy's place (2Ti_4:11, 2Ti_4:12). He would not leave the presbyters in either place without the direction and superintendence of one having his delegated apostolic authority. This led to the final placing of a resident bishop in the Churches, such as we find in the second century. We may conclude that Artemas (otherwise unknown) was the person eventually sent to Crete, as Tychicus (Col_4:7) we know went to Ephesus (2Ti_4:12). We have also an important note of time in this expression, showing clearly that this Epistle was written before the Second Epistle to Timothy (as it probably also was before 1 Timothy)—an inference abundantly corroborated by 2Ti_4:10, by which it appears that Titus had then actually joined St. Paul, either at Nicopolis or elsewhere, and had started off again to Dalmatia. Give diligence (σπούδασον); 2Ti_2:15, note; 2Ti_4:9, 2Ti_4:21. Nicopolis, in Epirus. The most obvious reason for St. Paul's wintering at Nicopolis is that it was near Apollonia, the harbor opposite Brindisium, which would be his way to Rome, and also well situated for the missionary work in Dalmatia, which we learn from 2Ti_4:10 was in hand. Nicopolis (the city of victory) was built by Augustus Caesar to commemorate the great naval victory at Actium over Antony. It is now a complete ruin, uninhabited except by a few shepherds, but with vast remains of broken columns, baths, theatres, etc.. To winter (παραχειμάσαι); Act_27:12; Act_28:11; 1Co_16:6. (On the question whether the winter here referred to is the same winter as that mentioned in 2Ti_4:21, see Introduction.)
13Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
Jamieson-Fausset-Brown
13. Bring ... on their journey--Enable them to proceed forward by supplying necessaries for their journey.
Zenas--the contracted form of Zenodorus.
lawyer--a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.
Apollos--with Zenas, probably the bearers of this Epistle. In 1Co 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.
13. Bring ... on their journey--Enable them to proceed forward by supplying necessaries for their journey.
Zenas--the contracted form of Zenodorus.
lawyer--a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.
Apollos--with Zenas, probably the bearers of this Epistle. In 1Co 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.
The Pulpit Commentary
Set forward for bring, A.V. Set forward (πρόπεμψον); the technical expression both in the New Testament and the LXX., and also in classical Greek, for helping a person forward on their journey by supplying them with money food, letters of recommendation, escort, or whatever else they might require (see Act_15:3; Act_20:38; Act_21:5; Rom_15:24; 1Co_16:6; 2Co_1:16; 3Jn_1:6). Zenas the lawyer. He is utterly unknown. His name is short for Zenodorus, but whether he was "a Jewish scribe or Roman legist" can hardly be decided. But his companionship with Apollos, and the frequent application of the term νομικός in the New Testament to the Jewish scribes and lawyers (Mat_22:35; Luk_7:30; Luk_10:25; Luk_11:45, Luk_11:48, Luk_11:52; Luk_14:3), makes it most probable that he was a Jewish lawyer. Apollos; the well-known and eminent Alexandrian Jew, who was instructed in the gospel by Aquila and Priscilla at Ephesus, and became a favorite teacher at Corinth (Act_18:24; Act_19:1; 1Co_1:12, and the following chapters, and 1Co_16:12). It is a probable conjecture of Lewin's that Apollos was the bearer of this letter, written at Corinth, and was on his way to Alexandria, his native place, taking Crete on the way.
Set forward for bring, A.V. Set forward (πρόπεμψον); the technical expression both in the New Testament and the LXX., and also in classical Greek, for helping a person forward on their journey by supplying them with money food, letters of recommendation, escort, or whatever else they might require (see Act_15:3; Act_20:38; Act_21:5; Rom_15:24; 1Co_16:6; 2Co_1:16; 3Jn_1:6). Zenas the lawyer. He is utterly unknown. His name is short for Zenodorus, but whether he was "a Jewish scribe or Roman legist" can hardly be decided. But his companionship with Apollos, and the frequent application of the term νομικός in the New Testament to the Jewish scribes and lawyers (Mat_22:35; Luk_7:30; Luk_10:25; Luk_11:45, Luk_11:48, Luk_11:52; Luk_14:3), makes it most probable that he was a Jewish lawyer. Apollos; the well-known and eminent Alexandrian Jew, who was instructed in the gospel by Aquila and Priscilla at Ephesus, and became a favorite teacher at Corinth (Act_18:24; Act_19:1; 1Co_1:12, and the following chapters, and 1Co_16:12). It is a probable conjecture of Lewin's that Apollos was the bearer of this letter, written at Corinth, and was on his way to Alexandria, his native place, taking Crete on the way.
14And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
Jamieson-Fausset-Brown
14. And ... also--Greek, "But ... also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.
for necessary uses--to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare Tit 1:8, "a lover of hospitality."
14. And ... also--Greek, "But ... also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.
for necessary uses--to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare Tit 1:8, "a lover of hospitality."
The Pulpit Commentary
Our people for ours, A.V. Our people also. The natural inference is that Titus had some fund at his disposal with which he was to help the travelers, but that St. Paul wished the Cretan Christians to contribute also. But it may also mean, as Luther suggests, "Let our Christians learn to do what Jews do, and even heathens too, viz. provide for the real wants of their own." To maintain good works (verse 8, note) for necessary uses (εἰς τὰς ἀναγκαίας χρείας); such as the wants of the missionaries. The phrase means "urgent necessities," the "indispensable wants." In classical Greek τὰ ἀνάγκαια are "the necessaries of life." That they be not unfruitful (ἄκαρποι); comp. 2Pe_1:8 and Col_1:6, Col_1:10.
Our people for ours, A.V. Our people also. The natural inference is that Titus had some fund at his disposal with which he was to help the travelers, but that St. Paul wished the Cretan Christians to contribute also. But it may also mean, as Luther suggests, "Let our Christians learn to do what Jews do, and even heathens too, viz. provide for the real wants of their own." To maintain good works (verse 8, note) for necessary uses (εἰς τὰς ἀναγκαίας χρείας); such as the wants of the missionaries. The phrase means "urgent necessities," the "indispensable wants." In classical Greek τὰ ἀνάγκαια are "the necessaries of life." That they be not unfruitful (ἄκαρποι); comp. 2Pe_1:8 and Col_1:6, Col_1:10.
15All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.
Jamieson-Fausset-Brown
15. Greet--"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.
Grace--Greek, "The grace," namely, of God.
with you all--not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.
15. Greet--"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.
Grace--Greek, "The grace," namely, of God.
with you all--not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.
The Pulpit Commentary
Salute for greet, A.V.; faith for the faith, A.V. That love us in faith has no sense. "The faith" is right (see 1Ti_1:2, note). Grace be with you all. So, with slight varieties, end St. Paul's other Epistles. The T.R. has Amen, as have most of the other Epistles.
Salute for greet, A.V.; faith for the faith, A.V. That love us in faith has no sense. "The faith" is right (see 1Ti_1:2, note). Grace be with you all. So, with slight varieties, end St. Paul's other Epistles. The T.R. has Amen, as have most of the other Epistles.
THE HOLY BIBLE
Titus
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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