Titus 3New American Standard Bible (NASB)
Godly Living
3 Remind them to be subject to rulers, to authorities, to be
obedient, to be ready for every good deed, 2 to malign no one,
to be peaceable, gentle, showing every consideration for all men. 3 For
we also once were foolish ourselves, disobedient, deceived, enslaved to various
lusts and pleasures, spending our life in malice and envy, hateful, hating one
another. 4 But when the kindness of God our Saviour and His
love for mankind appeared, 5 He saved us, not on the basis of
deeds which we have done in righteousness, but according to His mercy, by the
washing of regeneration and renewing by the Holy Spirit, 6 whom
He poured out upon us richly through Jesus Christ our Saviour, 7 so
that being justified by His grace we would be made heirs [a]according to
the hope of eternal life. 8 This is a trustworthy
statement; and concerning these things I want you to speak confidently, so that
those who have believed God will be careful to engage in good deeds. These
things are good and profitable for men. 9 But avoid foolish
controversies and genealogies and strife and disputes about the Law, for they
are unprofitable and worthless. 10 Reject a factious man after
a first and second warning, 11 knowing that such a man is
perverted and is sinning, being self-condemned.
Personal Concerns
12 When I send Artemas or Tychicus to you, make every
effort to come to me at Nicopolis, for I have decided to spend the winter
there. 13 Diligently help Zenas the lawyer and Apollos on their
way so that nothing is lacking for them. 14 Our people must
also learn to engage in good [b]deeds to meet
pressing needs, so that they will not be unfruitful.
15 All who are with me greet you. Greet those who love
us in the faith.
Grace be with you all.
The IVP New Testament Commentary Series
The Church in the World (3:1-8)
Biblical Christians are by definition in a predicament. Christians must
live in this world, but they are not of this world. As the Father sent Christ
into this world to minister, so he sends believers to be ministers in the world
(Jn 17:14-18).
Titus 2:1—3:8 is concerned with living in this world. The previous
passage stresses engagement in the world, by enforcing Christian respectability
in a way that shows sensitivity to accepted social rules and relationships. At
this point the question of the Christian's general attitude toward all people
and political institutions is raised. What is the Christian's obligation in
relation to the world—that is, to its unbelieving inhabitants and its political
structure? The early church had to deal with this question (1) because it was
compelled by Christ's missionary mandate to reach the world with the gospel, a
task that requires interaction, and (2) because the political system was
generally opposed to the exclusive claims of Christianity.
What Paul has to say in Titus 3 is not new, but reflects agreement with
both his own earlier thinking and that of 1 Peter 2:13-17. The instruction in
3:1-8 divides into three parts: verses 1-2 give the instructions; verses 3-7
give the theological foundation for the behaviour that is prescribed; and verse
8 adds a missionary motive.
Christian Living in the World (3:1-2)
Christian conduct outside of the church is to be sensitive in two
directions, to government authorities (v. 1) and to all people (v. 2).
Paul's injunction to recognize the state is firmly embedded in the New
Testament church's ethical code. Here we find a command common to other New
Testament "household codes" at the head of a list of virtues (see 1
Tim 4:12; 6:11; 2 Tim 2:22; 3:10). It is likely that Paul and other New
Testament writers drew on and adapted teaching from a common source to which
the "household code" belonged (see on 1 Tim 2). This aspect of the
teaching encouraged the church to respect the government; a form of the verb
"to be subject to" is typical of this kind of teaching (Rom 13:1, 5;
1 Pet 2:13). Essentially, the instruction calls for Christians to participate
in this level of the social structure (as far as possible) according to
society's rules.
Participation as such takes two courses. "Obedience" is left
unexplained, but presumably it corresponds to Romans 13:6 where a specific
example of doing what is obligatory (paying taxes; in 1 Tim 2:2, obedience
takes the form of praying for—and thereby expressing loyalty to—government
leaders) underlines the need to do what the "system" requires.
Subjection to the state—that is, adherence to and recognition of this institution—means
obeying the rules.
Yet subjection also necessitates the more active expression of the
Christian life which is (according to the early church's code) traditionally
termed "doing good" (Rom 13:3; 1 Pet 2:15). This was the attitude of
the respectable, loyal citizen. As with the other two passages cited and
throughout the Pastorals, "doing good" is Christian existence
portrayed in tangible ways in the life of the believer or the community
(collectively) as the observable manifestation of the Holy Spirit. Paul has
stressed in other contexts that this "expression of the Spirit" will
include socially responsible behaviour (Tit 2; 1 Tim 2:8-15; 5:1-2, 9-14;
6:1-2).
At verse 2 the church's responsibility toward all people comes into
view. The tradition seems to have influenced Paul here to connect this
responsibility and the responsibility to the state (compare 1 Pet 2:13, 17).
Essentially, the instructions advise the Cretan Christians to make as few waves
as possible by living in a way that fosters good relations. In the area of
speech, Christians are not to be known as those who slander others. Rather, in
speech and conduct (that is, in the totality of life; see discussion at 1 Tim
4:12) they are to be known for peace-ableness, gentleness (NIV considerate) and
meekness (humility) toward all people.
Misunderstanding these qualities leads to what has been called "doormat
Christianity." But in reality they have nothing to do with passivity.
Peace-ableness is a conscious mode of response that allows one to resist taking
a violent course in difficult situations, often sacrificially, in order to save
relationships. Gentleness (or consideration) is an attitude that quiets
personal concerns to make room for the concerns of others. And meekness
(humility) is that balanced perception of oneself that makes it possible to
regard others as more important (compare Phil 2:3-4). In fact, the last two
qualities describe Christlikeness, the basic disposition of Christ toward
others (2 Cor 10:1; compare 1 Tim 3:3; 2 Tim 2:25). Paul's language portrays
Christian living in relation to all people as reasoned forbearance in every
aspect of life, the putting of the concerns of others ahead of one's own.
Salvation and Change (3:5-7)
Verses 5-7 explain in rich detail and from several perspectives the
nature of the salvation that this event brought.
Salvation and God's mercy (3:5). First, the cause of our salvation is
solely God's mercy. While from the standpoint of human need Jesus' crucifixion
could be explained as "for our sins" (1 Cor 15:3), from the
standpoint of God's love it was because of his mercy. This mercy of God is the
equivalent of the loving-kindness of God that in the Old Testament (Hebrew
hesed) formed the basis of the covenant relationship with Israel. Salvation in
Christ has its origin in the very same place. It is God reaching toward
humankind to put us into relation with himself, not (as the phrase not because
of righteous things we had done shows) the reverse. Human effort is excluded:
salvation is not something that a person can merit (Rom 3:21-28; Gal 3:3-9; Eph
2:8-9; 2 Tim 1:9).
Salvation and the Holy Spirit (3:5-6). Second, it is the Holy Spirit who
applies salvation to us. But the three metaphors that occur in this
connection—washing, rebirth and renewal—require a closer look. If you have been
in the church for a while, you probably feel comfortable with such terms; they
have become Christian jargon, and we hardly question their meaning. In fact,
though, such words put off outsiders to the faith, and our frequent easy use of
such jargon leaves them rightly wondering whether we really do understand what
we believe.
A check of the commentaries confirms that the meanings of these words
and their relationships are not settled matters. The main possibilities can be
arranged as follows (see Dunn 1970:165-70 and Fee 1988:204-5).
1. through the washing of rebirth and (through) renewal by the Holy
Spirit
2. through the washing that produces rebirth and renewal (the washing
being) by the operation of the Holy Spirit
Salvation and history (3:6). Verse 6 spells out in greater detail the
historical reference point of salvation alluded to in verse 4 (when . . .
appeared). It consists of two things. First, the verb poured out takes the
readers back to the description of the outpouring of the Spirit on the day of
Pentecost (Acts 2:17-18, 33). Second, verse 6 brings the thought back to the
work of Christ, through which God's plan became concrete reality. The phrase
through Jesus Christ our Saviour is an abbreviation for Christ's historical
ministry of teaching, healing, sacrificial death and resurrection, and its
results (v. 5). As the preposition through indicates, it was this Person and
his work that made possible the gift of the Holy Spirit (Jn 16:7; Acts 2:33).
Salvation and hope (3:7). What is the goal of God's redemptive work? It
is eternal life (Rom 2:7; 5:21; 6:22-23; Gal 6:8). Through justification, the
believer takes up the privileged position of an heir, as Paul often points out
(Rom 3:24; 4:13-14; Gal 3:6-29; 4:6-7). The unique thing about God's family is
that every Christian shares this position equally. None is entitled to a
greater share than another, for the object of inheritance is eternal life
(compare Mt 19:29; Lk 18:18). But the inheritance is yet to be received, so it
remains an object of hope. Nevertheless, the certainty of God's past acts in
Christ guarantees the certainty of what is still to be fully obtained (see
above on 1:2).
Consequently, Christians can boldly live the kind of life prescribed in
verses 1 and 2, because God has intervened in human history to bring about a
change. The whole salvation complex—rebirth and renewal, justification and
hope—is reality, grounded in the historical events of Christ's ministry and
death/resurrection and in the outpouring of the Holy Spirit. But to experience
the new reality, the believer must actively decide to step forward; the reality
of the Christian possibility is not experienced through reciting a creed but by
performing it in faith.
Confronting the False Teachers (3:9-11)
The sombre tone of these verses reflects the gravity of the situation
that Titus faced in the Cretan churches. Paul focuses on the utter uselessness
of the false teaching and the depravity of the heretics. Yet a note of hope,
however muted, is sounded.
Paul's instruction in verse 9 is to refuse to enter into the false
teachers' dialogue (see 1 Tim 4:7; 6:20). Apparently, the arcane nature of
their doctrine, which, as genealogies and quarrels about the law suggest, built
upon a novel use of the Old Testament (see on 1:14; 1 Tim 1:4 notes; 1 Tim 6:20),
led to a great deal of bitter controversy. In fact, throughout the Pastoral
Epistles it is controversy (see notes at 1 Tim 1:4) and strife (NIV arguments)
that most typify the opponents and their false doctrine (1:10-12; 1 Tim 1:4-7;
6:3-5; 2 Tim 2:23). The final evaluation of the false message and its results
as unprofitable and useless stands as the exact antithesis of genuine
Christianity (profitable for everyone, v. 8)
The Bible Panorama
Titus 3
V 1–2: ACCEPT AUTHORITY Church
members are to be told to accept lawful authority and to be ready to do good
works. They must live peaceably and gently, speaking no evil and showing
humility to all men.
V 3–8: CONVERSION CONDUCT Paul
reminds Titus of the shameful and wicked ways that he and they lived before
coming to know Christ. But God’s kindness and love in Christ have changed that,
through His mercy, His cleansing and the work of His Holy Spirit in response to
faith in Jesus Christ. Because of God’s grace, which has justified repentant
sinners, they should now maintain good works, and Titus must teach this because
it is good and profitable for them all.
V 9–11: DAMAGING DIVISIONS Foolish
disputes and unprofitable discussions which are going nowhere, and lead to
strife, are to be avoided. A person causing division is to be warned twice
only. If he still continues in his selfishness and sin, he is then to be
rejected. The implication is that church discipline should then exclude him
until repentance and faith are manifested.
V 12–14: SUPPORTING SAINTS
Paul looks forward to a visit from Titus soon, and briefs him on the itineraries
of some of his co-labourers in the gospel. He urges Titus to make sure that
God’s saints are supported in their needs, lacking nothing. The church people
must also maintain good works to meet their needs, and thus be fruitful.
V 15: GRACIOUS GREETINGS Again, Paul
ends one of his letters by sending the greetings of all with him and asking
Titus to greet all who love him in the faith. They need what he wants for them,
namely God’s grace.
Dictionary of Bible Themes
5769 behaviour
A person’s actions or way of life. Good behaviour will not earn
salvation, but believers must practise good behaviour in accordance with
Scripture as evidence of their conversion. Scripture stresses that bad
behaviour is inconsistent with Christian faith and urges believers to mend
their ways.
Examples of good behaviour
Ge 6:22; Lk 1:6 See also Ge 5:24; 2Ki 18:3; Job 1:8; Jn 1:47; 3Jn
3,5-6,12
Examples of bad behaviour
1Ki 16:30 See also Ge 4:8; Ge 6:5; 1Sa 25:3; 2Ti 4:14; 3Jn 9-10
Good behaviour towards God is commanded
Ex 20:2-11 pp Dt 5:6-15
Obedience to God’s word Ps 1:2 See also Ps 19:7-11; Ps 119:1-4
Good behaviour towards other people is commanded
1Pe 2:12 See also Ex 20:12-17 pp Dt 5:16-21; Ps 15:1-5; Pr 12:2 Pr
10:1-31:31 contains much wisdom concerning good and bad behaviour; Mt 5:21-24
Good behaviour does not earn salvation
Ro 3:20; Tit 3:5 See also Gal 2:15-16; Eph 2:8-9; Php 3:9
Good behaviour confirms a believer’s profession of faith
Jas 2:14-19; 2Pe 1:5-11 See also Mt 7:16-20 pp Lk 6:43-45
Obedience to Jesus Christ and his teachings Mt 7:24-25 pp Lk 6:47-48 See
also Jn 14:15,23; Jn 15:10; Col 3:16
A believer has died to sin and is alive to God Ro 6:11-14 See also Ro
6:2,19; Gal 5:16,24-25; Eph 4:22-24; Col 3:1,5,9-10; 1Th 5:5-8
Yours by His Grace for the sake of His Gospel, His Church and His Kingdom
Blair Humphreys
Southport, Merseyside , England
19th August 2015
