Titus 3
Titus 3:1-2
Explanation:
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 behavior (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 peaceableness, 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. Peaceableness 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.
3At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4But when the kindness and love of God our Savior appeared, 5he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6whom he poured out on us generously through Jesus Christ our Savior, 7so that, having been justified by his grace, we might become heirs having the hope of eternal life.
Titus 3:3-7
Explanation:
In
this
passage
Paul
lays
down
a
foundation
for
leading
a
life
in
the
world
that
is
demonstrably
different
from
that
of
unbelievers.
In
the
first
place
he
is
explaining
a
reason;
the
connecting
word
"for"
is
omitted
by
the
NIV.
But
he
does
not
specifically
tell
his
readers
whether
he
is
addressing
the
question
of
why
we
ought
to
live
this
life
or
why
we
can
live
it.
Perhaps
his
material
answers
both
of
these
questions.
The crux of the matter is a fundamental change or transition that has occurred. To emphasize this change Paul uses a device that he has put to good use elsewhere; verse 3's at one time is to be taken with verse 4's but when (compare 1:2-3; 2 Tim 1:9-10). The force of this formula is to focus attention on this change, for with it (and only with it) does human life enter into a new age of rescue.
Before discussing the nature of this rescue, Paul describes the characteristics of life without Christ. Although there is an element of identification here, since Paul includes himself in the description (we too; compare 1 Cor 15:9; Gal 1:13-14; Phil 3:1-10; 1 Tim 1:13, 16), the point of describing the old way of life is to emphasize that the change that makes new life possible has indeed occurred. And we must not miss the fact that in selecting the items he does, Paul is presenting the false teachers, who have been troubling these communities, as living illustrations of life outside of Christ. Foolish, disobedient and deceived, the first three terms, are the sorts of words he has used to describe the heretics. Foolishness is a stubborn refusal to acknowledge the truth. Disobedience is a culpable condition involving the choice to live in opposition to God (1:16). Underlying these traits is deception. This particular term was often descriptive of the purpose or result of false prophets (2 Tim 3:13; compare Mt 24:10-12; 1 Thess 2:3; Rev 2:20). The source of deception is false teaching, be it worldly philosophies or distorted Christian doctrine. The message to believers is clear: stay away from the doctrines of the false teachers.
As the list continues, the image becomes one of enslavement to passions and pleasures. This is life lived as if its purpose were to satisfy one sensual desire after another (NIV all kinds of). Paul has already described the old life of sensuality in this way (2:12; 1 Tim 6:9; 2 Tim 3:6; 4:3). But here the added note of bondage shows this lifestyle to be an addiction; once one is on this merry-go-round, it is difficult to get off.
The remainder of the list views this life in relation to other people. We lived in malice and envy characterizes this life (the exact opposite of the life of faith; see the comments on 3:2 and 1 Tim 2:2: "living in all godliness and holiness") as totally absorbed with the destruction of others to preserve oneself. This manner of life both attracts hatred to the one so living and promotes hate. It is a vicious mode of existence from which rescue is desperately needed.
And so the rescue came. Verses 4-7 consist of a single, densely packed sentence of theology, originally probably part of a liturgical creed. Paul modifies and inserts the material at this point to describe the experience of becoming a Christian.
Verse 4 delivers the second half of the transition formula introduced in verse 3: At one time . . . but when. What made the Christian life a possibility was an event in history, an event in which the grace of God was manifested. Here the phrase the kindness and love of God our Savior describes the appearance of Christ as the fullest expression of God's grace and love toward humankind. This description delves more deeply into the nature of the event than does the very similar statement in 2:11. Kindness (chrestotes) is a Pauline word in the New Testament. Its use in Romans 2:4 and 11:22 shows God's kindness to be an instrumental factor in bringing people to repentance. The link in our passage between God's kindness which "appears" and Christ, the embodiment of this kindness, is then clear in the salvation his appearance brought. Though it may be accidental, the Greek chrestotes sounds very similar to the Greek Christos (Christ), suggesting an intentional interpretation of God's kindness at the outset. The second term, love (NIV), is literally "love for humanity" (philanthropia). God's fatherly love for humankind is thus declared to have been expressed in Jesus' incarnation.
As
we
noted
above
(2:11,
13;
1
Tim
6:14;
2
Tim
1:10),
in
describing
this
event
as
an
epiphany
or
"appearance,"
Paul
draws
on
the
current
religious
theme
of
the
advent
of a
god
to
bring
help
and
deliverance.
The
appearance
of
Christ
is
this
type
of
event
par
excellence.
Its
purpose--as
the
title
God
our
Savior
and
the
main
verb
of
this
sentence,
saved
(v.
5),
show--was
to
save
or
rescue
us
from
the
life
of
slavery
to
sin
described
in
verse
3.
The
event
is a
matter
of
historical
record,
so
the
life
it
introduced
(vv.
1-2)
is a
real
possibility.
A
rescue
plan
of
epic
proportions
was
carried
out
when
Christ
came
in
the
flesh.
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
Arrangement 1 above has two separate events in mind: Roman Catholic commentators divide them into baptism and confirmation (others take them as conversion and confirmation), but some groups have seen in this arrangement a reference to conversion and a subsequent baptism in the Holy Spirit.
Arrangement 2 can be taken as a reference to baptism, during which or through which rebirth and renewal occur, the Holy Spirit being the agent of washing. Or 2 can be taken as a reference to the conversion/initiation event in which the individual receives the Spirit and is thus cleansed, reborn, renewed and incorporated into the community of faith. Either way, one (more complex) event--washing by the Spirit--is envisaged.
While it is well to keep in mind that these verses represent a liturgical formulation and are therefore not necessarily meant to be precise statements of theology, the following points speak against interpretation 1 (two separate activities) and favor 2 (one complex activity). First, the two metaphors, rebirth (palingenesia) and renewal (anakainosis) are practically synonyms and thus express a unity. This is even more likely since there is just the single preposition through governing the phrase; ordinarily, where two conceptually related ideas are involved yet two separate activities are meant, the preposition would be repeated to ensure that the distinction is made by the reader. Then the reference to the outpouring of the Spirit in verse 6, an allusion to Pentecost (see below), suggests that the role of the Spirit is central in the thinking of verse 5--thus it is probably best to understand verse 5 as referring to one event of washing by the Spirit which produces two closely related effects, rebirth and renewal.
In other words, the tradition Paul draws on at this point seeks to emphasize the gift of the Spirit in the salvation process. And based on verse 6, which takes up the traditional imagery of washing and water in poured out to describe the Spirit's life-giving and renewing work, the reference to washing (loutron) in verse 5 is most likely a reference to spiritual washing rather than to the rite of water baptism (compare Eph 5:25-27).
Rebirth and renewal describe the work of the Spirit. Rebirth is a coming back to life from death, an apt description of the new life in contrast to the old one of sin and death (v. 3; on the Spirit and [re]birth see Gal 4:29; 1 Cor 4:15 with 2:4). As explained in Romans 6:4-11 and Philippians 3, by faith in Christ one is enabled to participate in Christ's resurrection life even now. Renewal expresses almost synonymously the idea of "re-creation" (compare 2 Cor 5:17). These two terms bring together the whole change associated with conversion and life in the new age of salvation--restored fellowship with God and new, eternal life.
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 Savior 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).
The whole passage has been establishing the basis for a new way of life (vv. 1-2), and it is a historical basis. The perspective from which the new possibility is viewed is that of salvation history, God's kingdom intersecting time and space: verses 3 and 4 announce the great turning point for human ethics--Christ's appearance. God the Father (vv. 4-5), the Holy Spirit (vv. 5-6) and Jesus Christ (vv. 4, 6) are joined together in the work of salvation (compare 1 Cor 12:4-6; Eph 1:3-14; 4:4-6).
Salvation and justification (3:7). Paul's material views salvation from one more familiar perspective, justification by grace. Justification, as it is often pointed out, is salvation seen from a forensic or legal perspective. It is the judge's declaration of righteousness. But the grounds are not that the defendant has been found to be free of guilt. Rather, the defendant's guilt has been paid for by another--Christ--and so it is a matter of grace, an unmerited participation in Christ's righteousness. Paul often coordinates salvation and justification or uses the terms almost synonymously (Rom 10:10). Sometimes he maintains a distinction between them, making the "righteousness of God" the understood condition for receiving the gift of salvation. This is probably the intention here.
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.
Titus 3:8
Explanation:
While many versions of the Bible view verse 8, with its "faithful saying" formula, as beginning a new paragraph, it is important to see its relation to the preceding teaching. Here Paul attaches a strong motive for living the life described in verses 1-2, the possibility of which verses 3-7 subsequently demonstrate.
Rather than creating a division, the assertion this is a trustworthy statement, which refers back to at least verses 4-7 (so Knight 1979:95), bonds verse 8 to the preceding discussion. As in its other occurrences (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11), this formula calls the readers to a fresh acknowledgment of what has been their common confession. The reason for doing so in this case, as in the others, is to encourage the readers to live the life that the theological statement declares to be a possibility. Verse 8 is a succinct conclusion to the whole of the teaching on the Christian life given in Titus. In it Paul drives home three points that we must not miss.
First, the Christian life is a life of active performance. We must not mistake this emphasis as evidence that Christian morality or ethics boils down simply to doing the best that is humanly possible. This instruction is for those who have trusted in God, and therefore the role of the Spirit and faith is assumed (Rom 8:4-17; Gal 5:16). Yet at the same time we must not misconstrue Christianity as a gift from God that operates independently of the one who has received it. The truth is, the reality of the new life in the Spirit is discovered only by those who dare to be actors instead of audience. This comes through clearly in the purpose given for Titus's emphasis on these things (Christian living, vv. 1-2, and especially its theological basis, vv. 3-7): so that believers may be careful to devote themselves to doing what is good. Here concentration of the mind is combined with effort. A decision to perform is integral to the Christian life.
Second, as it is performed this life will have visible results. Paul describes this performance with the term "good deeds." This is Christian life viewed from its visible outworking (2:7; 2:14; 3:1; see notes on 1 Tim 2:10). The nearest practical application of the term is to be found in the Christlike lifestyle outlined back in 3:1 and ahead in 3:14. Performed in this way, the genuine Christian life contradicts the claims of the false teachers, who ultimately denied God with their lifestyle completely devoid of good deeds (1:16).
Third, the living out of this life will benefit everyone. Herein lies the motive. In this new sentence Paul brings this qualitatively new life (the second these things good deeds) to bear on the lives of others. It is because this life of faith is inherently and manifestly good (NIV excellent) that it is able to be of benefit to everyone. But of what benefit? For several reasons it is likely that Paul is speaking from a missionary concern for those outside the faith. First, the unambiguous reference to believers in the first half of verse 8 suggests that the reference to everyone at the end is primarily to unbelievers (the same contrast appears in 3:1-2). Then, as in 2:5, 7-8, 10-11 and 3:2, so also in this case: the importance of the visible attractiveness of the Christian life is that it might point others to belief in God. Paul's thought is that since God's love in Christ has transformed the lives of those who have believed (3:3-7), the manifestation of that love in their lives (3:1-2, 8) should have similar results in the lives of others. Mission is one of the primary reasons for the performance of the Christian life in the world.
15Everyone with me sends you greetings. Greet those who love us in the faith.
Grace be with you all.
Titus 3:9-15
Explanation:
The somber 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).
Paul's way of dialoguing with the false teachers and those they have attracted is on an individual basis. But rather than talk theology with the divisive person, Titus is to warn (or "admonish") that person "once and twice." As in 1 Timothy 5:19-20 and 2 Timothy 2:25, the purpose of this confrontation is to induce the erring brother or sister to repent, and the admonition is understood to be positive instruction given within the context of a caring relationship. Verse 10 may be the apostle's abbreviated reference to the disciplinary procedure that Christ taught the apostles (Mt 18:15-17; Lk 17:3). If so, then Paul means that an individual confrontation, if fruitless, is to be followed up with a visit to the erring party by two or more believers (see Deut 19:15). If the second attempt also fails, then the recalcitrant one is to be avoided--that is, treated as an outsider to the faith. Although the idea of excommunication is expressed more clearly in Matthew 18:17, have nothing to do with him must mean the same thing in view of the tone of finality of the description in verse 11. Something (presumably acceptance of the false doctrine) has turned the unresponsive one away from God (compare 1 Tim 6:4-5; 4:2). In this "turned" condition, the continuation of sin (the NIV sinful is better translated "he keeps on sinning") shows the rejection of the warning. Finally to refuse to heed the apostolic warning is tantamount to pronouncing sentence on oneself (compare Lk 19:22; Gal 2:11).
There is a warning in this instruction (especially in combination with 1 Tim 4:2; 6:4-5; Deut 32:20) for all who will hear. False doctrine, like the practice of idolatry, will turn one's heart away from God; it may not be possible to detect precisely the point at which the turn becomes permanent, but that this point can in fact be reached is indicated by the descriptions in the verses cited above.
There is also a question to be asked. On the basis of this and other related passages (Mt 18:15-17; 1 Cor 5:9-13; 1 Tim 1:20; 5:19-21), is not church discipline a matter to be taken seriously? The unfortunate reality of sin in the church (see 2 Tim 2:19-21) would seem to call for an affirmative answer. Experiences of excessive and unfair judgments have left their mark on the church. So has the spirit of toleration, which, though positive in many respects, often leads to indifference when practiced uncritically. The fact of the matter is that both the Christian community and the individual must be protected from sin. And the procedure taught in the New Testament is designed for this purpose. Properly executed, it allows the leadership to encourage purity of doctrine and behavior as erring individuals and groups are given every reasonable opportunity to acknowledge their error and turn from it. The process is meant to be a positive one of reclamation, and the church must keep this in mind. Yet it also provides for the judgment of separation to be administered (though still with hopes of reclamation) in cases of stubborn refusal to turn from sin. Paul's letters to the Corinthians show something of the difficulty and stress connected with church discipline; they also reveal how desperately it is needed. Things are no different today.
In the closing verses of the letter, Paul instructs his assistant concerning transfer of personnel and related logistics, and sends greetings and a blessing.
Paul mentions four individuals and one place name. At the time of writing, either Artemas or Tychicus was to replace Titus in the work on Crete. Nothing more is known about Artemas. Tychicus, however, was a well-known traveling companion of Paul (Acts 20:4; Eph 6:21; Col 4:7; 2 Tim 4:12). Assuming the plan held good, apparently it was Artemas who replaced Titus--not Tychicus, who is placed in Ephesus in 2 Timothy 4:12. With the arrival of his replacement, Titus was to make his way to Nicopolis, where Paul planned to spend the winter. Nicopolis was a busy port town on the western coast of Greece. It was actually known for its harsh winters; many travelers from all parts would have been forced to spend the winter there, so that Paul could continue his ministry despite the impossibility of travel. Titus later turns up in Dalmatia, up the coast from Nicopolis (2 Tim 4:10). Zenas the lawyer and Apollos (Acts 18:24-19:1; 1 Cor 1:12) were probably the bearers of this letter to Titus.
It was not at all unusual for Paul to have asked Titus to assist these two with their continued journey (Rom 15:24; 1 Cor 16:6, 11; 2 Cor 1:16). In fact, he uses this occasion to again instruct the whole congregation to live out the genuine Christian life. Verse 14 repeats exactly the phrase to devote themselves to doing what is good that occurs in verse 8. But in this case an additional phrase defines the "good deeds" as those that meet (literally "for" or "unto") daily necessities, referring to the needs of these travelers. The living out of genuine Christianity (performing good deeds) has both practical and evident results.
As Paul usually did in closing his letters, he communicates his genuine feeling of friendship and partnership (and that of the other team members with him) to his coworker. This would have been a reminder to Titus and the church not only of the prayer support for the work in Crete but also of the true love and fellowship that exists among believers and sustains one who is engaged in God's service.
The closing wish, grace be with you all, is equally an expression of affection. The grace of God is the source of salvation (3:5) and all blessings; so to have God's grace with us is to have access to all that he can provide (see on 1:4; 1 Tim 1:1; 6:21).