Chapter 3

1 Titus is yet further directed by Paul, both concerning the things he should teach, and not teach. 10 He is willed also to reject obstinate heresticks: 12 which done, he appointeth him both time and place, wherein he should come unto him, and so concludeth.

1. Put them in mind. Every new generation, and each new member received into the Christian church, needs, often, to hear of the civic responsibilities that rest upon the Christian. Because the merit of the gospel is measured by the worth of its adherents, the Christian church must stand before the world as a body of superior men and women, neglecting no opportunity to relieve community need and cooperating in every way to support the forces of law and order. Hitherto, the apostle’s counsel has consisted of counsel with respect to relationships and duties within the church family. He now turns to the pagan world, outside the church community.

Subject. Probably this counsel was specially needed in Crete. Crete had been under Roman rule for over a century, and its people fretted under foreign domination, as did the Jews. Paul’s counsel on loyalty to the government was most appropriate. For a discussion of the relationship that should exist between Christians and pagan governments see on Rom. 13:1–7.

Principalities and powers. Or, “rulers and authorities.” These would include all levels of civil administration, from the local officials to the emperor at Rome.

Obey. Christians are to be known for their loyalty to the civil authorities in matters such as tax collections and community projects. Neglect of civic responsibilities brings needless reproach upon the church. Peace and order are an integral part of the Christian message. Disloyalty and sedition would not commend Christianity to the pagan world.

Paul’s counsel testifies to his own nobility of character. His experience with the Roman government had not been pleasant. Paul had been imprisoned, fettered, hindered, beaten, and threatened because Roman officials had listened to the malicious stories invented by his implacable Jewish enemies.

Good work. A genuine Christian should be recognized as an upright, patriotic citizen, who eagerly supports every governmental program designed to relieve hardship and to establish equity. At the same time the Christian is conscience bound to refrain from any governmental activity that denies basic rights to any man or that encourages evil practices.

2. Speak evil. Or, “blaspheme.” As bad as some of his fellow citizens may be, or as diabolical as some of the magistrates may appear to be, the Christian must never display temper or use abusive or uncouth language.

No brawlers. Literally, “nonfighters.” Genuine Christians do not stir up quarrels (see on Heb. 12:14).

Gentle. Gr. epieikeµs (see on James 3:17).

Meekness. Gr. praoteµs, “humility,” “considerateness” (see on Matt. 5:5). This is the inner compelling spirit that moves Christians to be “gentle.” Because Crete was the crossroads and market place of the Mediterranean, it was often the scene of angry misunderstandings between traders and visitors from many countries. Yet Paul here urges the highest possible standard of conduct in one of the world’s most difficult environments. Because of the darker background, true Christian witnessing will shine even more gloriously.

All men. Christian love and respect extend to both coarse and cultured, to both sensual and self-controlled. Such love Christ alone fully represents.

3. Sometimes. Or, “formerly,” “once.” Because these church members, before conversion, were also pagans, they should now be tolerant of the pagans’ mistakes. Furthermore, as Christians, now empowered by the “grace of God” (ch. 2:11), they were not to return to their former moral level, as exhibited by pagan neighbors, for then they would be denying the power of God.

Foolish. Or, “unintelligent,” suggesting a lack of understanding as to what was morally and spiritually correct (cf. Rom. 1:21; Eph. 4:18).

Disobedient. See on Rom. 11:30–32.

Deceived. Or, “led astray,” because of undisciplined minds easily captivated by every whim or fancy that appeals to the gratification of the senses. Because his will, and not God’s, constitutes life’s sole criterion, the pagan is the slave of debilitating habits, a victim of the narcotic of worldly pleasures. Often, under the guise of culture, beauty, and refinement, unconverted men and women serve the kingdom of evil, giving full rein to the forces of selfishness, pride, and moral decadence. Only a redirection of the mind, converted by the grace of God, is sufficient to expose the folly of sensual gratification and worldly pride. When the mind is enlightened by the Holy Spirit, the path of obedience to God’s way of life will be the chief desire, and the former deceptions of worldly “lusts and pleasures” will be revealed as folly. Paul here reminds the Cretan church members of the work the grace of God has accomplished in their lives.

Divers. Or, “different,” “various.”

Lusts. Gr.epithumiai (see on Rom. 7:7).

Pleasures. Without God, they would still be unenlightened, pleasure-loving people.

Malice and envy. See on 1 Cor. 5:8. Ill will and jealousy are common among those who live for worldly pleasure.

Hating. Hatred is the opposite of love (see on Matt. 5:43, 44).

4. But after that. Literally, “but when.” When man welcomes God into his life a new power begins to operate, contrary to the former forces of evil desires.

Kindness. Gr. chreµstoteµs (see on Rom. 2:4).

Love … toward man. Gr. philanthroµpos, “love for mankind,” used in classical Greek for one man’s kindness to another, the graciousness of a sovereign toward a subject, the sympathy of mankind for those in trouble, and of those who ransomed captives by paying the price for their freedom. Both chreµstoteµs and philanthroµpos are facets of God’s “love” (agapeµ, see on 1 Cor. 13:1). Any moral superiority in the lives of Christians is solely the result of God’s love for His wayward children.

God our Saviour. Or, “our Saviour God” (see Titus 1:3; 2:10; see on 1 Tim. 1:1). In this epistle Paul ascribes the term “Saviour” both to God the Father (chs. 1:3; 2:10; 3:4) and to Jesus (chs. 1:4; 2:13; 3:6). When Jesus “appeared” (see on ch. 2:11) to men He manifested the united concern of the Godhead for man’s salvation (see on 2 Cor. 5:18, 19).

5. Works. Man stands justified before God on the basis of God’s mercy, not because of any good act he performs (see on Rom. 4:2, 6; 9:32; Gal. 2:16; 3:5, 10; Eph. 2:9). The general tenor of all unconverted lives consists in selfishness; thus, no man has lived up to the standards of “righteousness” (see on Rom. 3:23). Man’s only plea is the faithfulness of God’s love and mercy, not his own “works.”

Mercy. As another aspect of divine love (v. 4), mercy is here used instead of grace, probably to emphasize man’s wretched condition, which requires mercy. God’s pity for man’s miserable condition constitutes the assurance of man’s salvation.

Washing. Gr. loutron (see on Eph. 5:26), that is, a spiritual “washing,” which cleanses man of the evil tendencies described in Titus 3:3.

Regeneration. Or, “rebirth.” Because man is wretched and lost if left to himself, and because Jewish rites and ceremonial washings could not change man’s sinful nature, man’s only alternative is to accept God’s solution to the problem of sin, which demands a complete reformation of life (see on ch. 2:14). God purposes not only to forgive men but to restore them to a sinless life. This process of transforming sinful men and women into Christlike representatives of God’s way of life is known elsewhere in Scripture as sanctification (see on Rom. 6:19). Sanctification is an integral part of the Saviour’s program to eradicate sin. Here, the “washing of regeneration” is the initial step that begins the glorious program of sanctification.

Some believe that Paul here refers to baptism. However, baptism is not a means of regeneration, nor is it a basis for man’s salvation. Although baptism is required of all converts (see Matt. 28:19), it only symbolizes the inward washing, or “regeneration,” already accomplished by God (see on Matt. 3:6; Rom. 6:4); it does not purify sinners. Sincerely engaged in, it is a public witness to what God has already done in cleansing the sinner from his evil tendencies (see on Titus 3:3).

Renewing. Compare Rom. 12:2.

Of the Holy Ghost. Or, “by the Holy Spirit,” who daily strengthens and sanctifies the converted man. Because the Holy Spirit does not operate without man’s consent, spiritual progress depends upon the Christian’s daily commitment to God’s way of life. Thus, the process of sanctification calls for a partnership between God and man. After man chooses God’s way, the Holy Spirit energizes his weakened will, so that he is empowered to do God’s will. “Sin could be resisted and overcome only through the mighty agency of the Third Person of the Godhead, who would come with no modified energy, but in the fullness of divine power” (DA 671).

6. Which. Or, “whom,” that is, the Holy Spirit (v. 5).

He. That is, “God our Saviour” (v. 4).

Shed. Perhaps a reference to Pentecost (see Acts 2:18), but unquestionably to the personal experience of every genuinely converted Christian. Christ’s promise of the coming Holy Spirit (see on John 14:16, 17, 26; 15:26; 16:7–14) was abundantly fulfilled in the lives of these early Christians. In their own lives they exhibited the transforming, energizing power of the promised Spirit.

Christ our Saviour. See on ch. 2:13.

7. That. Or, “so that,” as a result of the “washing of regeneration” (v. 5).

Being justified. Literally, “having been justified,” on the basis of man’s surrender to God’s will for him. God regenerates only those whom He has justified; He forces no man’s will (see on Rom. 3:24).

His. Gr. ekeinos, “that one’s,” that is, “God our Saviour” (v. 4).

Grace. See on Rom. 3:24.

Heirs. As long as the Christian maintains his position as a son of God he possesses the joy of sharing with Christ the reward of the redeemed (see on Rom. 8:17). Should he deny his sonship to God and refuse to represent the principles of the Father, he would no longer be heir to the eternal inheritance.

Eternal life. See on ch. 1:2.

8. Faithful. Or, “trustworthy” (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). Paul refers to the statements in Titus 3:4–7 concerning God’s gracious salvation.

These things. The simple but ever-satisfying story of God’s matchless love imparts new wonder and courage each time it is retold. Although sincere Christians are steadily maturing in character development, the constant reminder of God’s justifying and sanctifying love provides daily peace and encouragement. Paul’s outline of the plan of salvation (vs. 4–7) will never be fully appreciated by Christians in this life. Consequently, constant rehearsals of the truth concerning the nature of God will reveal treasures both old and new. These new insights provide added incentive to hasten the restoration of God’s image.

They which have believed. The Greek implies the additional thought, “and still believe.” Daily eating of the bread of life will maintain the fervent spirit of the genuine Christian. The Scriptures declare that those who are satisfied with only the elementary facts of the gospel soon cease to be useful to the Christian church. Their lives are stagnant because their minds are dormant. Because of their dullness “of hearing,” as time passes by, such people are unprepared for the forward movement of God’s Spirit (see on Heb. 5:11 to 6:1).

Maintain. Literally, “take the lead in.”

Good works. See on Gal. 5:22, 23.

Profitable unto men. That is, the program of instruction Paul has outlined in this epistle. The “vain talkers and deceivers” (ch. 1:10) who had endeavored to lead astray the Cretan church designed their teachings to favor the natural impulses of the church members, with a view to monetary advantage (v. 11). Paul, however, was interested solely in their character transformation (see on ch. 2:1–10). Paul’s gospel disturbed the Cretans, as it did others elsewhere, but it was this very disturbance that led men to examine themselves and to appropriate the cleansing mercy and restoring grace of God (see on chs. 2:14; 3:5).

9. Foolish questions. That is, senseless verbal disputes about Mosaic and Pharisaic regulations (see on 1 Tim. 1:4; 6:4; 2 Tim. 2:23).

Genealogies. See on 1 Tim. 1:4.

Strivings. Especially promoted by the perverted teachers of the law (see on 1 Tim. 1:7; Titus 1:10, 14) who sought to pervert Bible study into a discussion of strange and bizarre topics. Such theoretical speculations led to no character improvement, nor were they conducive to Christian fellowship.

Unprofitable. Because of his early training in the fanciful reasonings of Jewish lore, Paul resisted any tendency toward similar developments within the Christian church. The apostle had seen the effect on Judaism of the malignant growth of senseless and perverted teachings. He purposed that Christianity should not be so afflicted.

Vain. Gr. mataios, “useless,” “to no purpose” (see on 1 Cor. 15:17).

10. Heretick. Gr. hairetikos, “factious” (for a discussion of the related word hairesis see on Acts 5:17). Accordingly, the first phrase of this verse may read, “a factious person.” Paul here outlines the proper method of handling contentious members who promote the confusion and strife described in v. 9. The factious man maintains opinions that are contrary to the established gospel as preached by Paul and as set forth in the OT. If these contrary opinions are actively promoted, schism develops, and church members, both old and new, are unsettled in the faith.

A kind, thoughtful interview with the factious man is the duty of the presiding elder. If a favorable response is not forthcoming, then a second request for cooperation, more earnestly expressed, is clearly the leader’s next step. The purpose of these two interviews is to restore the factious member. Sufficient evidence must be presented to the dissenter so that his wrong views are fairly and conclusively exposed (see on chs. 1:9, 13; 2:15). Every leader should remember that the standard of sound doctrine is not his personal opinion, but the Word of God. Any decision on heretical views must be based on clear Biblical evidence.

Reject. Gr. paraiteomai, “to avoid,” “to shun” (see on 1 Tim. 4:7; 5:11). Paul does not here necessarily recommend disfellowshiping the factious man for his personal views unless he presses these in opposition to duly exercised church authority or there is an accompanying infraction of moral standards (cf. Rom. 16:17; see on 2 Thess. 3:14).

11. Subverted. Or, “perverted,” that is, turned away from the intent as well as the form of true teaching.

Sinneth. Not only has the factious man known the truth, and for a time at least rejected it in favor of his contradictory teachings, he has also rejected the brotherly remonstrances of the church leaders.

Condemned of himself. That is, his own conscience condemns him.

12. Artemas. Another faithful assistant of whom nothing further is known.

Tychicus. See on 2 Tim. 4:12. Either he or Artemas would replace. Titus in Crete when he left for Nicopolis. This would enable Titus to arrange his work in preparation for his winter labors with Paul.

Nicopolis. Literally, “city of victory.” Probably the city in the province of Epirus founded by Augustus after the successful battle at Actium.

Determined. Or, “decided.”

To winter. See Vol. VI, p. 107.

13. Bring. Gr. propempoµ, “to send forward,” that is, after providing for the essentials of a journey.

Zenas the lawyer. No other information is available in the Bible regarding this co-worker of Paul. It is not clear whether he was an expert in the Mosaic law or in Roman law. According to tradition he later became bishop of Diospolis.

Apollos. See on 1 Cor. 1:12.

Diligently. Or, “earnestly,” to be connected with “bring.” Zenas and Apollos were to be thoroughly outfitted for their anticipated journey.

14. Our’s. That is, Cretan Christians.

Maintain. See on v. 8.

Uses. Or, “wants.” The visit of Zenas and Apollos would be an excellent opportunity for the Cretan church to manifest Christian hospitality, even though the visitors might be complete strangers.

15. With me. Paul doubtless refers to his traveling companions.

Them that love us. That is, fellow Christians.

You all. Paul apparently intended Titus to read this letter before the whole church.

Amen. See on Matt. 5:18. Important textual evidence may be cited (cf. p. 10) for the omission of this word.

The postscript following v. 15 appears in no early manuscript. It was evidently not part of the original inspired record.

Ellen G. White comments

1, 2 SL 87

2     ML 191; 2T 389

3–5MB 75

5     COL 397; DA 317; MH 65

8     SL 87