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Tit_3:3. Ἦμεν γάρ ] γάρ shows that the thought following it is to give a reason for the previous exhortation. But the reason does not lie in this verse taken by itself (Chrysostom: οὐκοῦν μηδενὶ ὀνειδίσῃς , φησὶ · τοιοῦτος γὰρ ἦς καὶ σύ ; so, too, Hofmann), but in this verse when connected with the verse following. The meaning therefore is: As we were in the state in which they are now, but were rescued by the kindness of God, it becomes us to show kindness and gentleness towards those whom we were at one time like. Ἠμεν stands first as emphatic; ποτέ , “at one time,” viz. before we became believers. Wiesinger: “The contrast to ποτέ is given by ὅτε δέ in Tit_3:4; we have here the well-known contrast between ποτέ and νῦν ; comp. Rom_11:30; Eph_2:2; Eph_2:11; Eph_2:13; Eph_5:8; Col_1:21; Col_3:7-8; they are the two hinges of the Pauline system.”
καὶ ἡμεῖς ] “we too;” ἡμεῖς includes all believing Christians. It is to be noted that even here Paul makes no distinction between Jewish and Gentile Christians (otherwise in Eph_2:3).
ἀνόητοι ] is equivalent to ἐσκοτισμένοι τῇ διανοίᾳ , Eph_4:18; without understanding, viz. in reference to divine things; not simply: “blinded regarding our true destiny” (Matthies), or: “without knowing what is right” (Hofmann). Heinrichs refers this and πλανώμενοι , to idol-worship, but the apostle is not speaking here of Gentile Christians alone.
ἀπειθεῖς ] disobedient to divine law; Heydenreich wrongly refers it to the relations with the authorities.
πλανώμενοι (see 2Ti_3:13) stands here not in a neuter, but in a passive sense: “led astray,” proceeding on a wrong path, not merely “in regard to knowledge,” but more generally. Wiesinger: “sc. ἀπὸ τῆς ἀληθείας , ἀλήθεια being regarded not as abstract truth, but as the sum total of moral good;” comp. Jam_5:19; Heb_5:2.
δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις (see 2Ti_3:6) ἡδοναί , as Jam_4:1; Jam_4:3. He who follows his lusts is a slave to them, hence δουλεύοντες ; see Rom_6:6; Rom_6:12. Michaelis gives it too narrow a meaning by referring it to sins of lust.
ἐν κακίᾳ καὶ φθόνῳ διάγοντες ] κακία is not “vileness,” but “wickedness;” comp. Col_3:8; Eph_4:31; otherwise in 1Co_5:8 and other passages, where it is synonymous with πονηρία .
διάγοντες ] connected with βίον only here and in 1Ti_2:2.
στυγητοί ( ἅπ . λεγ .) is equivalent to μισητοί (Hesychius), “detested and detestable;” it is wanting in Luther’s translation.
μισοῦντες ἀ̓ λλήλους ] comp. Rom_1:29.