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NASB (UPDATED) TEXT: Tit_3:1-11
1Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, 2to malign no one, to be peaceable, gentle, showing every consideration for all men. 3For 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. 4But when the kindness of God our Savior and His love for mankind appeared, 5He 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, 6whom He poured out upon us richly through Jesus Christ our Savior, 7so that being justified by His grace we would be made heirs according to the hope of eternal life. 8This 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. 9But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. 10Reject a factious man after a first and second warning, 11knowing that such a man is perverted and is sinning, being self-condemned.
Tit_3:1 "Remind them" This is a present active imperative, meaning "keep on reminding." This is obviously linked to Tit_2:15. Titus is to remind them of what they already know (cf. 2Ti_2:14; 2Pe_1:12; 2Pe_3:1-2; Jud_1:5). See hyperlink in the NT at 1Ti_1:9.
▣ "to be subject" This a present middle infinitive, meaning "continue to put yourself under authority." It was a military term for the chain of command. This same term is used of Christian wives in Tit_2:5 and Christian slaves in Tit_2:9. It is also used of all Christians in Eph_5:20. It is basically an attitude of life for Christians in all areas. See Special Topic: Submission (hupotassô) at Tit_2:5.
▣ "to rulers, to authorities" These two terms, exousia (see Special Topic at Tit_2:15) and archç (see Special Topic below), have a wide range of meaning in the Mediterranean world. There is, however, some semantic overlap in the sense of authority or power over another.
1. Exousia is used of civil authority in Rom_13:1 and Tit_3:1. 1Ti_2:2 and 1Pe_2:13-17 are theologically parallel, though these two specific Greek terms are not used.
2. Exousia and archç are used for spiritual authorities and powers in Eph_2:2 and Col_2:15. In Eph_3:10; Eph_6:12 these two terms are linked with "in the heavenlies," which is unique to Ephesians and refers to the spiritual realm active in human history.
3. There are some Pauline texts that combine civil and spiritual authorities (i.e., 1Co_15:24; Eph_1:21; and Col_1:16).
See hyperlink at 1Ti_2:2.
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▣ "to be obedient" This is a present active infinitive. It is a compound word and word play on "obey" (peithomai) plus "rulers" (archç). It is found only here and in Act_27:21 in the NT. The concept of submission and obedience is repeated in Paul's admonition to Christian wives, children, and slaves in Eph_5:21 to Eph_6:9 and Col_3:18-25.
▣ "to be ready for every good deed" This phrase in context may refer to believers' service to the civil authorities and/or community service to their fellow humans. However, similar phrases appear in 2Ti_2:21; 2Ti_3:17, where the context refers to godly living in general (cf. Tit_2:14; 2Co_9:8; Eph_2:10). The false teachers of Tit_1:16 are unqualified for any good work, secular or sacred.
Tit_3:2 This sentence lists four things that Christians should do in relation to their neighbors. Christians were the minority in their neighborhoods. How they acted was a crucial witness. Also, this list may reflect what false teachers do and true believers should not do.
This is good advice for modern believers involved in political action. How we act is as important as what we say! No cause supercedes evangelism!
NASB "to malign no one"
NKJV, NRSV "to speak evil of no one"
TEV "not to speak evil of anyone"
NJB "not to go slandering other people"
This is literally the term "blaspheme" (cf. 1Ti_1:13; 1Ti_1:20; 2Ti_3:2; 1Pe_4:4; 2Pe_2:2; 2Pe_2:10-12). It is usually used of speaking evil of God (cf. Mat_26:65). It came to be used by Paul to assert that the gospel should not be spoken evil of because of Christian's conduct (cf. Rom_14:16; 1Co_10:30 and here). How believers live is crucial for the evangelistic witness of the church.
▣ "to be peaceable" This, like all three of these terms, refers to believers' dealings with non-believers. See note at 1Ti_3:3.
▣ "gentle" See note at 1Ti_3:3.
NASB "showing every consideration for all men"
NKJV, NRSV "to show every courtesy to everyone"
TEV "always to show a gentle attitude toward everyone"
NJB "always polite to people of all kinds"
Again the phrase refers to believers' actions toward non-believers. In 2Ti_2:25 it relates to our actions toward believers (cf. 1Ti_6:11).
The theme of "everybody" is characteristic of the Pastoral Letters. God loves all people; Jesus died for all people; Christians must respond positively toward all people (cf. 1Ti_2:1; 1Ti_2:4; 1Ti_2:6; 1Ti_4:10; Tit_2:11).
Tit_3:3 "For we also once" The actions described in this verse characterize fallen mankind (Genesis 3; Rom_1:19 to Rom_3:31), even Christians before they were saved (cf. Rom_1:29-31; 2Co_6:9-11; Eph_2:3; Eph_4:17-21; Gal_5:19-21).
▣ "foolish" This is the term for "thinking" or "reasoning" negated (cf. Luk_6:11; Luk_24:25; Rom_1:14; Rom_1:21; Gal_3:1; Gal_3:3; 1Ti_6:9; 2Ti_3:9). It is a strong term for wrong, inappropriate thinking.
▣ "disobedient" This is the term "believing" negated. It was used of
1. King Agrippa in Act_26:19
2. pagans in Rom_1:30; Eph_2:2; Eph_5:6
3. Jews in Luk_1:17; Rom_11:30; Rom_11:32; Heb_4:6
4. the false teachers in Tit_1:16; 2Ti_3:2
▣ "deceived" This is a present active participle, which literally means "deceived" or "seduced." It originally referred to the wanderers (i.e., planets that did not follow the expected course of the constellations) of the night sky and came into English as "planet." It came to be used metaphorically for that which was in error. This term, like the previous two, is used in Paul's description of human sin in Rom_1:27 and 2Th_2:11. Also notice its use in 1Ti_4:1-2; 2Ti_3:13; 1Pe_2:25; 2Pe_2:18; 2Pe_3:17; and Jud_1:11.
The passive voice implies the action of an outside agent, here Satan or the demonic.
▣ "enslaved" This is a present active participle, which literally means "serving as slaves" to human lusts (cf. Rom_6:6; Rom_6:12).
▣ "to various" This is the adjective "multi-colored," which was used of the rainbow. It was used of many-sided things (i.e., [1] in 1Pe_1:6 and Jas_1:2 of the many trials that face believers and [2] in 1Pe_4:10 of the variegated, many-sided nature of God's grace).
▣ "lusts" This is a compound term from "upon" (epi) and "the mind or soul" (thumos). It referred to a strong desire for something, often in a negative sense. This term is also used in Rom_1:24 to describe fallen mankind.
▣ "pleasures" We get the English term "hedonism" from this Greek word (cf. Luk_8:14; Jas_4:1-3). Personal gratification can become a tyrant!
▣ "spending our life in malice and envy" This is another description from Rom_1:29 of characteristics of fallen humanity.
NASB, NKJV "hateful, hating one another"
NRSV "despicable, hating one another"
TEV "others hated us and we hated them"
NJB "hating each other and hateful ourselves"
This uses two synonymous Greek terms for hatred (the adjective stugçtos and the participle miseô). This list of problems reminds one of Matthew 7, "by their fruits you shall know them"! This context describes these believers before conversion, but hopefully not after. It still describes the false teachers and their duped followers.
Tit_3:4-7 This is one long sentence in Greek, which defines the gospel (similar to Tit_2:11-14). It may even be from a hymn, creed, or song (see Nestle-Aland Greek NT 26th and 27th editions).
Tit_3:4 "But when the kindness" Oh, what a contrast grace makes! We get the English term "philanthropy" from this word which is from two Greek terms: "brotherly love" (phileô) and "mankind" (anthropos). In the NT this word is only found here and in Act_28:2. God loves people made in His image (i.e., Gen_1:26-27), even fallen ones (cf. Rom_5:8).
▣ "of God our Savior" This is a description of YHWH (cf. 2Ki_13:5; Psa_106:21; Isa_19:20; Isa_43:3; Isa_43:11; Isa_45:15; Isa_45:21; Isa_49:26; Isa_60:16; Luk_1:47). This may reflect the contemporary titles for the Emperor (cf. 1Ti_1:1). This is a characteristic phrase of the Pastoral letters. Notice that Jesus is called by the same title in Tit_3:6 (cf. 1Ti_1:1; 1Ti_2:3; 1Ti_4:10; Luk_2:11; Joh_4:42; Act_5:31; Act_13:23; 2Ti_1:10). Compare Tit_1:3-4; Tit_2:10-13; Tit_3:4-6. One way of uniting the Father and the Son was using the same titles for both! The very heart of the creator God is on saving, redeeming, forgiving, restoring, reuniting His rebellious creatures (cf. Joh_3:16; Rom_5:8). See full note at 2Ti_1:10.
▣ "appeared" This refers to Jesus' first coming. The same term is used in Tit_2:13 for Jesus' Second Coming (cf. 1Ti_6:14). See Special Topic: NT Terms for Christ's Return at Tit_2:13. God's promised salvation (i.e., the Messiah, see Special Topic at 1Ti_1:1) was born at Bethlehem (cf. Tit_2:11).
Tit_3:5 "He saved us" This is an aorist active indicative, which implies completed action in past time. This is the main verb of the long Greek sentence from Tit_3:4 to Tit_3:7. See Special Topic: Greek Verb Tenses used for Salvation at 2Ti_1:9.
▣ "not on the basis of deeds which we have done" This phrase is placed first in the Greek sentence for emphasis. Salvation is based not on mankind's efforts, but God's (cf. Titus 3:20; 3:22-28; 4:4-5; Rom_9:11; Gal_2:16; Eph_2:8-9; Php_3:9; 2Ti_1:9). This is the theological tension between "faith apart from works" and "faith seen in works" (cf. Eph_2:8-10; Jas_2:14-26). The Jewish Gnostic false teachers of the Pastorals were emphasizing human merit!
▣ "in righteousness" Believers are to pursue righteousness (i.e. Christlikeness) after salvation (cf. 1Ti_6:11), but fallen humans can never approach a holy God on the merits of their own self-righteousness (cf. Isa_64:6 and the series of OT quotes in Rom_3:10-18). See hyperlink at Tit_2:12.
▣ "but according to His mercy" Fallen mankind's only hope is in the loving, merciful grace of God. It is His character and purposeful action that has brought the opportunity of forgiveness and restoration (cf. Gen_3:15; Gen_12:3; Exo_19:5-6; Mal_3:6; Eph_2:4-7; 1Pe_1:3). See Special Topic at 1Ti_4:10.
▣ "by the washing of regeneration" This is literally "through the bath of regeneration." The term washing (loutron) is used only twice in the NT (Eph_5:26 and here). It was rarely used in the Septuagint. It can refer to
1. the place of bathing
2. the water of bathing
3. the act of bathing
In Leviticus washings were a symbol of cleansing or purifying persons or things (cf. Dead Sea Scrolls). In Eph_5:26 the bathing refers to a ritual bath before marriage.
The term "regeneration" (palingenesia) is also a rare term, found only in Mat_19:28 and here. It is a compound from "again" (palin) and "birth" (genesis). Therefore, it refers to the new birth brought about by the finished work of Christ and the wooing of the Spirit. The occasion of the new birth is water baptism, the agent is the Holy Spirit (cf. Tit_3:5-6), the means is the death and resurrection of Christ (cf. Tit_3:6), and the basis of it all is the love and mercy of the Father (cf. Tit_3:4). This is not a text that supports baptismal regeneration. Baptism was the occasion for the public confession/profession (cf. Act_2:38) and the symbol of the believer's death, burial, and resurrection with Christ in symbolic action (cf. Rom_6:3-9; Col_2:12). In the early church baptism was the opportunity for a person's public profession of faith ("Jesus is Lord" cf. Rom_10:13). The focus is the action of the Holy Spirit (i.e. birthing and renewing).
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▣ "renewing" This is also a rare term used only twice in the NT, here and Rom_12:2. It means to cause someone or something to become new. A related term is found in Col_3:10. Grammatically it is synonymous with "rebirth." There is only one preposition (dia) for both of them. Therefore, this is not two works of grace, but two aspects of one work. This implies they are one event administered by the Holy Spirit. This would be similar to Joh_3:5-8 and 1Pe_1:23.
Tit_3:6 "poured out" This could refer to the Father (cf. Tit_3:4) or the Holy Spirit (cf. Tit_3:5). The same verb with the same ambiguity is used in Act_2:17-18; Act_2:33; Act_10:45, which is taken from Joe_2:28-30.
▣ "through Jesus Christ our Savior" The title "Savior" applied to God the Father in Tit_3:4 is now applied to God the Son. This same interchange of titles is found in Tit_1:3-4; and Tit_2:10-13.
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Tit_3:7 "so that" This is a purpose statement (hina) like Tit_3:8; Tit_3:13-14.
NASB "being justified by His grace"
NKJV, NRSV "having been justified by His grace"
TEV "by His grace we might be put right with God"
NJB "justified by his grace"
This is an aorist passive participle (cf. Rom_1:16-17; Rom_3:24) related to the word "righteousness." See full note at Tit_2:12. The passive voice implies the agency of the Spirit. "Justification by faith" is a forensic (legal) metaphor used so often by Paul emphasizing God's initiating grace (cf. 1Ti_1:2; 1Ti_1:14; 2Ti_1:2; Tit_1:4). "Justify" and "justification," so common in Galatians and Romans, occur only twice in Paul's other letters (1Co_6:11 and here). Believers are forgiven and accepted because of who He is and what He has done, not because of who they are or what they have done!
▣ "we would be made heirs" This is the ultimate application of the family metaphors used to describe believers (cf. Rom_4:13; Rom_8:14-17 : Gal_3:29; Gal_4:7; Heb_6:7; Jas_2:5).
▣ "eternal life" See note at Tit_1:2.
Tit_3:8 "This is a trustworthy statement" This is a common textual marker for five of Paul's theological affirmations in the Pastoral Letters (cf. 1Ti_1:15; 1Ti_3:1; 1Ti_4:9; 2Ti_2:11). Exactly to what verses this refers has been debated among commentators; most assume Tit_3:4-7.
▣ "to speak confidently" See note at 1Ti_1:7.
▣ "so that" This is another hina (purpose clause), like Tit_3:7; Tit_3:13-14.
▣ "those who have believed God" This is a perfect active participle, which describes a past act with continuing results which becomes a settled state of being. Usually in the NT the object of belief is Jesus, but often the pronoun (Him) used for deity is ambiguous and could refer to the Father or the Son. See hyperlink, Believe, and Trust at 1Ti_1:16.
▣ "will be careful to engage in good deeds" The term "careful" is a form of the verb "to reason" or "to consider carefully," which is found only here in the NT. The infinitive "to engage" is from a word normally translated "manage" (cf. 1Ti_3:4-5; 1Ti_3:12). Believers must constantly think about and take the lead in living godly lives for the sake of the gospel. Paul affirms again that people are right with God apart from personal good works, but also that the goal of God for every believer is personal good works (cf. Eph_2:8-10 and Jas_2:14-23). The motivation is gratitude for the undeserved, unmerited grace of God; the effect is Christlikeness; the goal is evangelism.
▣ "for men" Again, the universal emphasis is that God loves all mankind and wants all to be saved (Joh_3:16; 1Ti_2:4; 2Pe_3:9). A key way to draw unbelievers to God is the changed lives of believers (cf. Mat_5:16; 1Pe_2:12).
Tit_3:9 "But avoid" This is a present middle imperative, meaning "to continue to keep aloof from or avoid" (cf. 2Ti_2:16).
▣ "foolish controversies" This term is first in the Greek text for emphasis (cf. 1Ti_6:4-5; 2Ti_2:14; 2Ti_2:23). Timothy is Paul's apostolic delegate. He is not to debate or speculate but to pass on apostolic truth with authority.
▣ "genealogies" The same type of false teachers who were in Ephesus (cf. 1Ti_1:4) were on Crete. These genealogies were probably Jewish, relating to Messianic speculations, not Gnostic angelic levels (eons).
▣ There is a series of nouns in Tit_3:9 connected by "and" (kai), which may refer to separate aspects or one general tendency (i.e., "controversies," "genealogies," "strifes," and "disputes").
▣ "about the Law" This shows the Jewish element in this false teaching (cf. Tit_1:10; Tit_1:14; 1Ti_1:3-7). See Special Topic: Paul's View of the Mosaic Law at 1Ti_1:8.
▣ "for they are unprofitable and worthless" Theological hair-splitting and speculations are not always helpful to the body of Christ. Titus, like Timothy, speaks with Paul's apostolic authority.
Tit_3:10 "reject" This is another present middle imperative, like Tit_3:9. The same term, "to refuse, reject, or decline," is used in 1Ti_4:7; 1Ti_5:11 and 2Ti_2:23. The same concept is used in Rom_16:17; Gal_1:8-9; 2Th_3:6-14.
In our attempt to dialog with factious people we must not give any gesture or greeting that could be seen as an acceptance or affirmation (cf. 2Jn_1:10)!
NASB "a factious man"
NKJV "divisive man"
NRSV "anyone who causes divisions"
TEV "to those who cause divisions"
NJB "if someone disputes what you teach"
This is the Greek term hairetikos (which occurs only here in the NT), from which we get the English term "heretic." This term originally meant "to take sides" or "to choose for oneself." It is used in the NT
1. of "sects" in Act_5:17; Act_24:14
2. of "factions" in 1Co_11:19; Gal_5:20
3. of "teachings" in 2Pe_2:1
▣ "after a first and second warning" This is consistent with the other NT passages on church discipline (cf. Mat_18:15-17; Gal_6:1; 2Th_3:15; Jas_5:19). It may reflect Lev_19:17.
Tit_3:11 "knowing that such a man" This is a perfect active participle. Their actions clearly show and continue to show who they really are (cf. Matthew 7).
▣ "is perverted" This is a perfect passive indicative. This form is found only here in the NT. This is a compound term from ek (from) and strephô (to turn), meaning therefore, to turn from. It is a word play on the term for turning to Christ (conversion) of Mat_18:3 (epistrephô), which reflects the OT term for turning (shub) to God (Mat_13:15; Mar_4:12; Luk_22:32; Joh_12:40; Act_3:19; Act_25:27; Jas_5:19-20). These false teachers are now turning from God (cf. Tit_1:14, apostrephô) to heresies and false teachings.
The passive voice implies an outside agent. In this context it has to be Satan or the demonic. For "Satan" see Special Topic at 1Ti_3:6 and for "the demonic" see Special Topic at 1Ti_4:2.
▣ "and is sinning" This is a present active indicative, which implies habitual, on-going, lifestyle characteristics (cf. 1Ti_5:20, also note the present tense in 1Jn_3:6; 1Jn_3:9).
▣ "being self-condemned" This is a present active participle. The form is found only here in the NT. Our actions and words reveal our hearts (cf. 1Ti_5:24; Matthew 7).