Tit 3:3-8 | Barnes | STEP | Verse 3. For we ourselves . We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connexion does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and those who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways. Foolish . See this word explained in , where it is rendered fools . Comp. , where it is rendered unwise ; and , where it is rendered foolish . Disobedient . To law, to parents, to civil authority, to God. This is the natural character of the human heart. See , where the same word occurs. Deceived . By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions. Comp. ; , where the same word occurs. See also , where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans. Serving divers lusts and pleasures . Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλευοντες;) that is, we implicitly obeyed them. . Living in malice . Gr., in evil ενκακια; that is, in all kinds of evil. , where the word is rendered maliciousness. And envy . Displeasure at the happiness and prosperity of others. . Hateful . στυγητοι. This word does not elsewhere occur in the New Testament. It means, that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true? And hating one another . There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life. (c) "we ourselves"

Titus 3:3-8

Verse 3. For we ourselves. We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connexion does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and those who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways.

Foolish. See this word explained in Lk 24:26, where it is rendered fools. Comp. Rom 1:14, where it is rendered unwise; and Gal 3:1,3, 1Timm 6:9, where it is rendered foolish.

Disobedient. To law, to parents, to civil authority, to God. This is the natural character of the human heart. See Lk 1:17, Rom 1:30 2Ti 3:2, Tit 1:16, where the same word occurs.

Deceived. By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions. Comp. Mt 24:4,6,11; 2Ti 3:13, 1Pet 2:25, Rev 12:9, 18:23, where the same word occurs. See also Rev 20:3,8,10, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans.

Serving divers lusts and pleasures. Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλευοντες;) that is, we implicitly obeyed them. Rom 6:16,17.

Living in malice. Gr., in evil ενκακια; that is, in all kinds of evil. Rom 1:29, where the word is rendered maliciousness.

And envy. Displeasure at the happiness and prosperity of others. Rom 1:29.

Hateful. στυγητοι. This word does not elsewhere occur in the New Testament. It means, that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true?

And hating one another. There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life.

(c) "we ourselves" 1Cor 6:11, 1Pet 4:3 Verse 4. But after that. Gr., when-- οτε. The meaning is, that "when the love of God was manifested in the plan of salvation, he saved us from this state by our being washed and purified." The idea is not, that "the love of God appeared" after we had sinned in this way; but that when his mercy was thus displayed we were converted from our sins, and made pure in his sight.

The kindness. ηχρηστοτης, --the goodness, or the benignity. The word is rendered goodness and good in Rom 2:4; 3:12; Rom 11:22, thrice; kindness, 2Cor 6:6, Eph 2:7, Col 3:12; Tit 3:4; and gentleness, Gal 5:22. The act of redeeming us was one of great kindness, or goodness.

And love of God. Marg., pity. The Greek word is φιλανθρωπια-- philanthropy--the love of man. The plan of salvation was founded on love to man, and was the highest expression of that love. Jn 3:16. The Greek of this verse is, "When the kindness and love of God our Saviour to man was manifested, he saved us," (Tit 3:5,) to wit, from those sins of which we had before been guilty.

(1) "kindness and love" "pity" Verse 5. Not by works of righteousness which we have done. The plan was not based on our own good works, nor are our own good works now the cause of our salvation. If men could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favour. The only basis of justification is the merit of the Lord Jesus Christ; and in the matter of justification before God, all the race is on a level. Eph 2:8,9.

But according to his mercy.

(1.) It had its origin in mercy;

(2.) it is by mere mercy or compassion, and not by justice;

(3.) it is an expression of great mercy; and

(4.) it is now in fact conferred only by mercy. Whatever we have done or can do, when we come to receive salvation from the hand of God, there is no other element which enters into it but mercy. It is not because our deeds deserve it; it is not because we have by repentance and faith wrought ourselves into such a state of mind that we can claim it; but, after all our tears, and sighs, and prayers, and good deeds, it is a mere favour. Even then God might justly withhold it if he chose, and no blame would be attached to him if he should suffer us to sink down to ruin.

He saved us. That is, he began that salvation in us which is to be completed in heaven. A, man who is already renewed and pardoned may be spoken of as saved--for

(1.) the work of salvation is begun, and

(2.) when begun it will certainly be completed. Php 1:6.

By the washing of regeneration. In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase--" renewing of the Holy Ghost."--The word rendered washing (λουτρον) occurs in the New Testament only in this place and in Eph 5:26, where also it is rendered washing--" That he might sanctify and cleanse it [the church] with the washing of water by the word." The word properly means a bath; then water.for bathing; then the act of bathing, washing, ablution. Passow and Robinson. It is used by Homer to denote a warm or cold bath; then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin. Passow. The word here does not mean laver, or the vessel for washing in, which would be expressed by λουτηρ, louter; and this word cannot be properly applied to the baptismal font. The word in itself would naturally be understood as referring to baptism, (comp. Acts 22:16,) which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purifying the soul from sin. If this be the allusion, and it seems probable, then the phrase "washing of regeneration" would mean "that outward washing or baptism which is the emblem of regeneration," and which is appointed as one of the ordinances connected with salvation. Mk 16:16. "He that believeth and is baptized shall be saved." It is not affirmed in his phrase that baptism is the means of regeneration; or that grace is necessarily conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration, and, if this is the case, no one has a right to assume that the other is certainly the meaning. And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration. The word rendered regeneration (παλιγγενεσια, palingenesia) occurs in the New Testament only here and in Mt 19:28,--"in the regeneration when the Son of man," etc. It means, properly, a new-birth, reproduction, or renewal. It would properly be applied to one who should be begotten again in this sense, that a new life was commenced in him in some way corresponding to his being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in the man, so that he may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which man may be said to live anew. This word, occurring only here and in Mt 19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, for

(1.) that is not the proper meaning of the word;

(2.) there is no Scripture usage to sanction it;

(3.) the connexion here does not demand it;

(4.) the correlatives of the word (Jn 3:3,5,6,8, 1Pet 1:3) are applied only to that great moral change which is produced by the Holy Ghost; and

(5.) it is a dangerous use of the word. Its use in this sense leaves the impression that the only change needful for man is that which is produced by being regularly baptized. On almost no point has so much injury been done in the church as by the application of the word regeneration to baptism. It affects the beginning of religion in the soul; and if a mistake is made there, it is one which must pervade all the views of piety.

And renewing of the Holy Ghost. This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, "the washing of regeneration," had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error, by saying that the "renewing of the Holy Ghost" is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it--the washing of regeneration --for without this the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it--whatever may be tile truth on that point--but he asserts that this is that on which our salvation depends. The word rendered renewing (ανακαινωσις--anakainosis) occurs only here and in Rom 12:2, where it is also rendered renewing. Compare Rom 12:2. The verb (ανακαινοω--anakainoo) occurs in 2Cor 4:16, Col 3:19, in both which places it is rendered renewed, and the corresponding word, ανακαινιζω --anakainidzo, in Heb 6:6. The noun properly means making new again; a renewing; a renovation. Comp. H. Planck in Bib. Repos., i. 677. It is a word which is found only in the writings of Paul and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Spirit produces in the soul, making one a new man; that is, a man new, so far as religion is concerned--new in his views, feelings, desires, hopes, plans, and purposes. He is so far different from what he was before, that it may be said he enters on a new life. Eph 4:23,24. The "renewing of the Holy Ghost" of course means that which the Holy Ghost produces, recognising the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul.

(a) "works of righteousness" Eph 2:4,8,9 Verse 6. Which he shed on us. Gr., "Which he poured out on us"-- εξεχεεν. Acts 2:17. The same Greek word is used there as here. It occurs also in the same sense in Acts 2:18,33.

Abundantly. Marg., as in Gr., richly. The meaning is, that the Holy Spirit had been imparted in copious measure in order to convert them from their former wickedness. There is no particular allusion here to the day of Pentecost; but the sense is, that the Holy Spirit had been imparted richly to all who were converted, at any time or place, from the error of their ways. What the apostle says here is true of all who become Christians, and can be applied to all who become believers in any age or land.

Through Jesus Christ our Saviour. Acts 2:33.

(1) "abundantly" "richly" Verse 7. That being justified by his grace. Not by our own works, but by his favour or mercy. Rom 3:24.

We should be made heirs. Rom 8:15,17.

According to the hope of eternal life. In reference to the hope of eternal life; that is, we have that hope in virtue of our being adopted with the family of God, and being made heirs. He has received us as his children, and permits us to hope that we shall live with him for ever.

(a) "justified" Rom 3:24 Verse 8. This is a faithful saying. 1Timm 1:15. The reference here is to what he had been just saying, meaning that the doctrine which he had stated about the method of salvation was in the highest degree important, and entirely worthy of belief.

And these things I will that thou affirm constantly. Make them the constant subject of your preaching.

That they which have believed in God might be careful to maintain good works. This shows that Paul supposed that the doctrines of the gospel were fitted to lead men to holy living. Comp. Tit 3:1, and Php 4:8. The "good works," here refer not merely to acts of benevolence and charity, but to all that is upright and good--to an honest and holy life.

These things are good and profitable unto men. That is, these doctrines which he had stated were not mere matters of speculation, but they were fitted to promote human happiness, and they should be constantly taught.

(b) "careful" Tit 3:1,14