1. TITUS 3 COMMETARYWritten and edited by Glenn PeaseI quote many authors both old and new in this commentary, and if any I quote donot want their wisdom shared in this way they can let me know and I will remove it.My e-mail is glenn_p86@yahoo.comSaved in Order to Do Good1 Remind the people to be subject to rulersand authorities, to be obedient, to be ready todo whatever is good,1. Paul had strong views as to the duty of Christians toward their rulers andauthorities. He was no rebel against secular powers that ruled the nations. Thegovernments of all the peoples he was aware of were valid authorities ordained ofGod. He did not expect believers to ever do anything that any authority ordered thatwas in conflict with the revealed will of God, but he did expect believers to be goodlaw abiding citizens who lived with respect for all who governed. He made this evenmore clear in Rom. 13:1, Let everyone be subject to the governing authorities, forthere is no authority except that which God has established.2. Paul urges believers to be ready to do whatever is good, and being subject torulers and authorities is one of the good things they have a duty to do. Seculargovernment has leaders who care about people, and they provide and promote asociety of order for the good of the whole people. Christians are to support thiseffort, and be grateful for leaders who want what is best for all. The secular worldof leaders is all the early Christians had, for there were no Christian leaders. Theyhad to recognize that God can and does achieve his will through the secular leadersof the world. The Emperors of Rome did many great things for the masses to makelife better and safer. Paul could see that unbelievers can do good things for people.They can pass laws that keep order and support freedoms that would be lost if allwas left in chaos.

2. 2B. William Barclay, Remind them to be duly subject to those who are in powerand authority, to obey each several command, to be ready for every work so long asit is good, to slander no one, not to be aggressive, to be kindly, to show all gentlenessto all men.Here is laid down the public duty of the Christian; and it is advice which wasparticularly relevant to the people of Crete. The Cretans were notoriously turbulentand quarrelsome and impatient of all authority. Polybius, the Greek historian, saidof them that they were constantly involved in insurrections, murders andinternecine wars. This passage lays down six qualifications for the good citizen.The good citizen is law-abiding. He recognizes that, unless the laws are kept, lifebecomes chaos. He gives a proper respect to those who are set in authority andcarries out whatever command is given to him. Christianity does not insist that aman should cease to be an individual, but it does insist that he remember that he isalso a member of a group. Man, said Aristotle, is a political animal. Thatmeans that a man best expresses his personality not in isolated individualism butwithin the framework of the group.The good citizen is active in service. He is ready for every work, so long as it is good.The characteristic modern disease is boredom; and boredom is the direct result ofselfishness. So long as a man lives on the principle of, Why should I do it? Letsomeone else do it, he is bound to be bored. The interest of life lies in service.The good citizen is careful in speech. He must slander no one. o man should sayabout other people what he would not like them to say about him. The good citizenwill be as careful of the words he speaks as of the deeds he does.The good citizen is tolerant. He is not aggressive. The Greek word is amachos(GS0269), which means not a fighter. This does not mean that the good citizen willnot stand for the principles which he believes to be right, but that he will never be soopinionated as to believe that no other way than his own is right. He will allow toothers the same right to have their convictions as he claims for himself to have hisown.The good citizen is kind. The word is epieikes (GS1933), which describes the manwho does not stand upon the letter of the law. Aristotle said of this word that itdenotes indulgent consideration of human infirmities and the ability to considernot only the letter of the law, but also the mind and intention of the legislator. Theman who is epieikes (GS1933) is ever ready to avoid the injustice which often liesin being strictly just.The good citizen is gentle. The word is praus (GS4239), which describes the manwhose temper is always under complete control. He knows when to be angry andwhen not to be angry. He patiently bears wrongs done to himself but is everchivalrously ready to spring to the help of others who are wronged.Qualities like these are possible only for the man in whose heart Christ reignssupreme. The welfare of any community depends on the acceptance by theChristians within it of the duty of demonstrating to the world the nobility ofChristian citizenship.3. Henry, must be reminded to show themselves examples rather of all duesubjection and obedience to the government that is over them. atural desire of 3. liberty must be guided and bounded by reason and scripture. Spiritual privileges donot make void or weaken, but confirm and strengthen, their obligations to civilduties: Remind them therefore to be subject to principalities and powers and to obeymagistrates. And, 2. To be ready to every good work.Some refer this to such goodworks as are required by magistrates and within their sphere: Whatever tends togood order, and to promote and secure public tranquility and peace, be notbackward, but ready, to promote such things. But, though this be included, if notfirst intended, yet is it not to be hereto restrained. The precept regards doing goodin all kinds, and on every occasion that may offer, whether resecting God, ourselves,or our neighbour - what may bring credit to religion in the world. Whatsoever thingsare true, honest, just, pure, lovely, of good report: if there be any virtue, if there be anypraise, think on these things(Phi_4:8), to do and follow and further them. Mereharmlessness, or good words and good meanings only, are not enough without goodworks. Pure religion and undefiled before God and the Father is this, to visit thefatherless, and the widow in their affliction, and keep unspotted from the world.otonly take, but seek, occasion for doing good, keep fitness and readiness that way;put it not off to others, but embrace and lay hold on it thyself, delight and rejoicetherein, put all in mind of this.4. Jamison, them in mind as they are in danger of forgetting their duty, thoughknowing it. The opposition of Christianity to heathenism, and the naturaldisposition to rebellion of the Jews under the Roman empire (of whom many lived inCrete), might lead many to forget practically what was a recognized Christianprinciple in theory, submission to the powers that be. Diodorus Siculus mentions thetendency of the Cretans to riotous insubordination.5. John MacArthur, This is a crucial section of instruction for today. The UnitedStates essentially is now a pagan nation. After being blessed with some 150 years ofstrong Christian, biblical influence, our country has been rapidly declining,especially during the last half of the twentieth century. Millions of Americans stillattend church regularly, and many more consider themselves to be Christians.According to polls, most Americans claim to believe in God. But practical atheismand moral relativism have dominated our society for many decades. For the mostpart, the few vestiges of Christianity still reflected in our culture are weak andcompromising. A growing number of those vestiges have become apostate orcultic....The many biblical tenets and standards that once were part of the fabric ofour country, and that provided the undeniable cultural benefits of morality, are nowgone. Whatever its form or practical benefits may have been, cultural Christianity isdead. Self-expression, moral freedom, materialism, and hedonism are the prevailinggods.6. Preceptaustin, The Cretans were notoriously and naturally intractable, so Paulwarns Titus to be careful to insist that those who have been saved obey the properlyconstituted civil authorities (1Pe 2:13 , 14 , 15 , 16 -see notes VHYPERLIKhttp://www.preceptaustin.org/1peter_verse_by_verse_213-25.htm l :13 13 ;HYPERLIK http://www.preceptaustin.org/1peter_verse_by_verse_213-25.htm 4. l :14 14 ; 15 ; 16 ; 17 ).The verb remind implies that the Cretan saints already knew these duties but aswith all non-glorified saints, were in continual need of a fresh reminder. Like thehymn writer (play hymn ) plainly confessedProne to wander, Lord, I feel it.Prone to leave the God I loveReminding the Cretan Christians of these truths should keep them from feelinghostile toward or superior to those who were not yet converted. The opposition ofChristianity to heathenism, and the natural disposition to rebellion of the Jewsunder the Roman empire (of whom many lived in Crete), might lead many to forgetpractically what was a recognized Christian principle in theory, submission to thepowers that be. Christians were often looked on with suspicion in the RomanEmpire because their conduct was so different and they met in private meetings forworship (see 1Pe 2:11-25 ; 3:13-4:5 ).7. Preceptaustin, Submission focuses not on personality but position. We need tosee authority over us not acting on their own, but as instruments in the hand of asovereign God. If we look at people as acting on their own we will eventuallybecome bitter, but if we can see them as acting as God allows, we will become holy.A beautiful example of this is found in the life of Joseph. His brothers consistentlymistreated him and it would have been very easy for him to become bitter at them.Yet he had a divine perspective on the whole situation and it helped him become aholy man of God.And as for you, you meant evil against me, but God meant it for good in order tobring about this present result, to preserve many people alive. (Ge 50:20 ).To be subject as used here in Titus 3:1 is in the present tense (continual actioncalled for) and the middle voice (reflexive) which calls for the subject to initiateand then participate in the action of putting ones self in subjection to or under theauthority of another. In this context the middle voice stresses the voluntary orwilling nature of their submission.In other words, the Cretan Christians were to continually voluntarily placethemselves in under the authority of the government. They were to submit notnecessarily because these individuals are personally worthy of our submissionnecessarily, but because by submitting to them they were honoring God by obeyingHis Word.Early Christian preaching was not limited to the way of salvation but includedinstructions concerning the practical implications of that salvation for daily living.Paul ever desired that the lives of believers should produce a favorable impressionon the non- Christian world. (Gaebelein, F, Editor: Expositor's Bible Commentary6-Volume ew Testament. Zondervan Publishing )This duty pertains to our attitude and conduct in regard to secular government. It isimportant to note that Paul specifies no particular kind or level of government or 5. any particular kind or level of government official and thus by his silence' heallows for no exceptions or qualifications. The Roman government under which theearly church lived not only was thoroughly pagan and morally debauched but alsowas despotic, oppressive, unjust, and brutal. Paul makes clear that the Christiansobligation to respect and obey human government does not rest on its beingdemocratic or just but solely on its being the God-ordained means by which humansociety is regulated.On the other hand if subjecting ourselves results in performing some action whichcontradicts the clear teaching of Scripture (tantamount to the will of God), we are toobey God.8. Preceptaustin, Here in Titus 3, Paul says that Titus is to continually remind theCretan Christians to cbe (be is in the present tense = this is to be their habitualpractice, their very lifestyle) in a state of readiness, fitness and preparedness(hetoimos) as good Christian citizens to carry out good deeds.As good citizens, believers must also be ready to do whatever is good--preparedand willing to participate in activities that promote the welfare of the community.They must not stand coldly aloof from praiseworthy enterprises of government butshow good public spirit, thus proving that Christianity is a constructive force insociety.For the best Bible study on good works that you will find anywhere go to the bottompart of the following site-http://preceptaustin.org/titus_31-8.htm#3:19. ALFRED PLUMMER, Here he is on delicate ground. The Cretans are said tohave been a turbulent race, or rather a group of turbulent races; neither peaceableamong themselves, nor very patient of foreign dominion: and the Roman rule hadbeen established there for less than a century and a half. Previous to their conquestby Metellus in b. c. 67, they had been accustomed to democratic forms ofgovernment, and therefore would be likely to feel the change to the Roman yoke allthe more acutely. As our own experiences in a neighboring island have taught us,people who have been allowed to misgovern themselves, and to fight amongthemselves, for many generations, do not readily give a welcome to a power whichdeprives them of these liberties, even when it offers in exchange for them the solidbut prosaic advantages of peace and security.Besides this, there was in Crete a strong mixture of Jews, whose rebelliouspropensities seemed to be unquenchable. or was this all. Within the Church itselfthe spirit of anarchy had displayed itself: partly because, as in the Churches ofCorinth and Galatia, the characteristic faults of the people still continued to showthemselves after the acceptance of Christianity; partly because, as everywhere in theChurches of that age the con- tests between Jewish and Gentile converts werealways producing disorder. This appears in the first chapter of our Epistle, in whichthe Apostle states thatthere are many unruly men, . . . specially they of thecircumcision, and in which he finds it necessary to make it a qualification for theoffice of bishop or overseer, that the persons appointed should be such asare notaccused of riot or are unruly. 6. Besides which, as we learn from numerous sources in the ew Testament, there wasin various quarters a tendency to gross misconceptions respecting Christian liberty.Through Gnostic and other antinomian influences there was a disposition in manyminds to translate liberty into license, and to suppose that the Christian was abovethe distinctions of the moral law, which for him had no meaning. Lastly, there wereprobably some earnest Christians, who, without going to any of these disastrousextremes, or sympathizing with the factious and seditious spirit of their fellow-countrymen,nevertheless had serious doubts as to whether Christians were underany obligation to obey a pagan magistrate, and perhaps were inclined to believe thatit was their duty to disobey him.For all these reasons St. Paul must have known that he was charging Titus to giveinstructions which would be very unwelcome to a large number of Cretan converts,when he told him to put them in mind to be in subjection to rulers and authorities,and to be obedient. But it was the very fact that the instructions would be un-welcometo many that made it so necessary that they should be given. Both for theinternal well-being of the Church, and for the maintenance of right relations withthe State, it was imperative that the principle of obedience to authority, whetherecclesiastical or civil, should be upheld. There must be peace, and there mustbe liberty: but there could be neither the one nor the other without a respect for lawand for those who have to administer it.St. Paul, therefore, is doing more than restating what the Lord had already taughtboth by word and example. Christians must show submission to rulers andconstituted authorities, and must yield ready obedience to magistrates, even whenthey are heathen. As heathen they were no doubt rebels against God, however littlethey might be aware of the fact. But as magistrates they were His delegates, howeverlittle they were aware of the fact. The Christian is aware of both facts; and he mustnot suppose that the one cancels the other. The magistrate still remains God'sdelegate, however inconsistent his own life may be with such a position.Therefore it is not only allowable for Christians to obey him; but they must make ita matter of conscience to do so' and the history of the Church throughout the eras ofpersecution shows how greatly such teaching was needed. Whatever may have beenthe case when St. Paul wrote the Epistle to the Romans, we may safely main-tainthat persecution had already taken place when he wrote these instructions toTitus. ot that he seems to have a persecuting power in his mind, when he enjoinssimple obedience to existing authority; but he writes with full knowledge of theextreme cases that might occur. A moralist who could insist upon the duty ofsubmission to rulers, when a ero had been on the throne for twelve or fourteenyears, was certainly not one who could be ignorant of what his principles involved.or could it be said that the evils of ero's insolent despotism were counteracted bythe excellence of his subordinates.The infamous Tigellinus was Praetorian Prefect and the Emperor's chief adviser.Helius, who acted as governor of Italy during the Emperor's absence in Greece, wasin character a second ero. And Gessius Florus, one of Pilate's successors as 7. Procurator of Judea, was so shameless in his enormities that the Jews regretted thedeparture of his predecessor Albinus, although he had mercilessly oppressed them.But all these facts, together with many more of the same kind, and some also of anopposite character, were be- side the question. Christians were not to concernthemselves with discussing whether rulers governed well or ill, or whether theirprivate lives were good or bad. The one fact which concerned them was that therulers were there to administer the law. and as such must be respected and obeyed.10. Spurgeon, Gentleness was not reckoned a virtue among the Greeks; I do notsuppose that the people in Crete had ever heard of it before Paul wrote this Epistleto Titus. Among the Romans and the Greeks, it seemed to be a virtue to stand up foryour own, to be like a gamecock, who is always ready to fight, and will never miss achance of fighting; but this Christian virtue of gentleness is a most amiable one, andgreatly adorns the doctrine of Christ. The world has run away with this wordgentle, and now calls many a person a gentleman who has no right to the name. Iwish that every gentleman were indeed a gentleman. It is very significant thatMoses, the type of the Lord Jesus under the law, was the meekest of men; should notChristians therefore excel in gentleness under this milder dispensation?11. Biblical examples of exceptions.Preceptaustin, In Acts we see an illustration of the exception to the rule -- Peterand the apostles are confronted by the Jewish leaders who declaredWe gave you strict orders not to continue teaching in this name, and behold, youhave filled Jerusalem with your teaching, and intend to bring this man's blood uponus.To this Peter and the apostles repliedWe must obey God rather than men. (Acts 5:28 , 29 )Daniel 3 records a well-known example of an exception of the command to obeygoverning authorities. King ebuchadnezzar's decree wasat the moment you hear the sound ...you are to fall down and worship the goldenimage that ebuchadnezzar the king has set up (Da 3:5 ) and whoever does notfall down and worship shall immediately be cast into the midst of a furnace ofblazing fire. (Da 3:6 )Shadrach, Meshach and Abed-nego, choose to obey their God rather than the king,declaringO ebuchadnezzar, we do not need to give you an answer concerning this matter.If it be so, our God whom we serve is able to deliver us from the furnace of blazingfire; and He will deliver us out of your hand, O king. But even if He does not, let itbe known to you, O king, that we are not going to serve your gods or worship thegolden image that you have set up. (Da 3:16 , 17 , 18 )ote that although they did not die, they clearly were willing to die before they 8. disobeyed their Lord.2 to slander no one, to be peaceable andconsiderate, and always to be gentle towardeveryone.1. Paul would be ashamed of modern Christians who practice slander as a way oflife. When you listen to politicians running for office against one another, it makesno difference that they are believers. They slander each other as much as they can inhopes of getting votes because the opponent is made to look like a wicked scoundrel.If you ever run for president in this country you have to put your Bible teaching onhold, and live as if God never spoke on the matter, for you will be obligated toslander your rivals and treat them like a heathen rather than a child of God. Incontrast to Paul's advice, the opposite is the way of politics. Be combative,inconsiderate, and be as rough as possible in slandering your opponents. AnyChristian who can run for office and obey Paul's words in this verse has a right tobe elected, for you know they are trying to be the person God would choose for thejob.1B. Spurgeon, Oh, how necessary is this exhortation even to this day! Meeknessand gentleness are two of the ornaments of our faith. I would that some professedChristians would understand that unholy contentiousness is not after the mind ofChrist, it is not according to that gracious command, Take my yoke upon you, andlearn of me; for I am meek and lowly in heart and ye shall find rest unto your souls. o, the Christian must be willing to suffer wrongfully, and to bear it in patience;he is never to be one who renders evil for evil, or railing for railing.1C. J. Vernon McGee explainsmalign no one by adding that we are to malign no one, and we are not to repeatgossip. It has been said that you cant believe everything you hear today, but youcan repeat it! That is what he is talking about herewe are not to repeat what wehear. Many evil reports are passed from person to person without even a shred ofevidence that the report is true. Another old saying is that some people will believeanything if it is whispered to them!1D. Preceptaustin, It is tragic that many Christians speak contemptuously of 9. politicians and other public figures, not realizing that in doing so they hinder thework of redemption. David's prayer is apropos when we are tempted to speakinappropriately and in a malicious, demeaning way of others.2. Barnes goes into great detail concerning this obligation of Christians. He wrote,speak evil of no man - Greek, to blaspheme ( mein, compare thenotes at Mat_9:3) no one. Doddridge renders it, calumniate no one. The idea is,that we are not to slander, revile, or defame anyone. We are not to say anything toanyone, or of anyone, which will do him injury. We are never to utter anythingwhich we know to be false about him or to give such a coloring to his words orconduct as to do him wrong in any way. We should always so speak to him and ofhim in such a way that he will have no reason to complain that he is an injured man.It may be necessary, when we are called to state what we know of his character, tosay things which are not at all in his favor, or things which he has said or done thatwere wrong; but,(1) Wshould never do this for the purpose of doing him injury, or so as to find apleasure in it; and,(2) Wit is necessary to make the statement, it should be so as to do him noinjustice.We should give no improper coloring. We should exaggerate no circumstances. Weshould never attempt to express ourselves about his motives, or charge on him badmotives - for we know not what his motives were. We should state every palliatingcircumstance of which we have knowledge, and do entire justice to it. We should notmake the bad traits of his character prominent, and pass over all that is good. In aword, we should show that we would rather find him to be a good man than a badman - even if the result should be that we had been mistaken in our opinions. It isbetter that we should have been mistaken, than that he should be a bad man.3. Henry, to speak evil of none,unjustly and falsely, or unnecessarily, without call,and when it may do hurt but no good to the person himself or any other. If no goodcan be spoken, rather than speak evil unnecessarily, say nothing. We must nevertake pleasure in speaking ill of others, nor make the worst of any thing, but the bestwe can. We must not go up and down as tale-bearers, carrying ill-natured stories, tothe prejudice of our neighbour's good name and the destruction of brotherly love.Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what isdone, things out of our reach or cognizance, these come within the reach of thisprohibition. As this evil is too common, so it is of great malignity.4. Gill, be no brawlers; or fighters, either by blows or words; not litigious andquarrelsome, wrangling and striving about things to no profit, and to the detrimentand disturbance of civil government, churches, neighbourhood, and families; whichis very unbecoming the followers of Jesus, who strove not, nor cried, nor was hisvoice heard in the streets. But gentle, showing all meekness to all men; yielding andgiving way, rather choosing to suffer wrong than to brawl, contend, and litigate a 10. point; taking the advice of Christ in Mat_5:39, carrying it in a meek and humblemanner to men of all ranks and degrees, whether superior or inferior, rich or poor,bond or free, Jews or Gentiles, members of the church, or men of the world.5. Preceptaustin, Paul's point is that they manner in which believers act while under theauthority of another affects how people view the message of salvation Christiansproclaim. If the pagans could say that Christian slaves were not as dependable as non-Christian slaves, the gospel would be in essence be blasphemed. It is interesting to notethat in the early church, Christian slaves generally commanded a higher price on the slavemarket than unbelievers. If a master knew that a certain slave on the auction block was aChristian, he would generally be willing to pay more for that slave, since he knew that theslave would serve him faithfully and well. This is high tribute to the Christian faith andtestimony to the fact that they had heed the warning not to conduct themselves in such away as to blaspheme the Name or doctrine of God!The fact that our citizenship is in heaven (see note Philippians 3:20 ) does not absolveus from our responsibilities in this present evil age and we must still conduct ourselves ina manner worthy of the Lord for all believers are ambassadors of Christ (2Co 5:20 witha ministry of reconciliation 2Co 5:17 , 18 , 19 ) who are living epistles the unsavedworld is reading.Transformed lives are one of the most eloquent testimonies of the power of the Gospel.When we malign others we give a poor testimony of the saving power of the Gospel. Paulwriting to the saints at Ephesus exhorted them toLet all bitterness and wrath and anger and clamor and slander (blasphemia) be put awayfrom you, along with all malice. (Eph 4:31 -note ).You are writing a Gospel,A chapter each day,By the deeds that you doAnd the words that you say.Men read what you write,Whether faithful or true:Just what is the GospelAccording to you?--- Author unknownIn an ungodly, immoral society it is easy to become angry with those who corrupt it,condemning them and writing them off as hopeless and beyond the pale of Godsgrace. But we have no right to become hostile when unbelievers act like unbelievers!Paul says we must avoid quarrels, in church as well as in the world. Such behaviorvalidates our witness in a skeptical, sarcastic society.7. On being gentle we read these notes in Preceptaustin, Trench has a note onepieikes writing that 11. The mere existence of such a word as epieikes, is itself a signal evidence of the highestdevelopment of ethics among the Greeks. It expresses exactly that moderation whichrecognizes the impossibility cleaving to all formal law, of anticipating and providing forall cases that will emerge and present themselves to it for decision; which with this,recognizes the danger that ever waits upon the assertion of legal rights, lest they should bepushed to moral wrongs which, therefore urges not its own rights to the uttermost, but,going back in part or in the whole from these, rectifies and redresses the injustices ofjustice. It is thus more truly just than strict justice would have been. (Trench, R. C.Synonyms of the New Testament. Hendrickson Publishers. 2000 )Thayer defines epieikes asmildness, gentleness, fairness, sweet reasonableness.Marvin Vincent says epieikes means not unduly rigorous, not making a determinedstand for ones just due.When applied to authorities (epieikes) denotes indulgence, equity, lenience. It alsodenotes a humble, patient steadfastness which is able to submit to injustice, disgrace, andmaltreatment without hatred or malice, trusting God in spite of it all...it is reasonablenessin judging. (Linguistic and Exegetical Key to the Greek NT)Barclay says that epieikesdescribes the man who does not stand upon the letter of the law. Aristotle said of thisword that it denotes indulgent consideration of human infirmities and the ability to consider not only the letter of the law, but also the mind and intention of thelegislator. The man who is epieikes is ever ready to avoid the injustice which often liesin being strictly just. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia:The Westminster Press )Irregardless of which nuance of meaning you choose for this characteristic, it isabundantly clear that a quality like this is possible only in the man or woman in whoseheart Christ reigns as Lord.In the Septuagint (LXX) epieiks is used to describe of God's disposition as King, thepsalmist recording thatThou, O Lord, art kind, and gentle (epieiks); and plenteous in mercy to all that call uponthee. (this is the English translation of the LXX). The NASB readsFor Thou, Lord, art good, and ready to forgive (translated in LXX as gentle), andabundant in lovingkindness to all who call upon Thee. (Ps 86:5 ). (See Spurgeon'scomment )God is gentle and kind, although in reality He has every right to be stern and punitivetoward men in their sin. God's people should also to be marked by this godlike quality.Spurgeon writes...Gentleness was not reckoned a virtue among the Greeks; I do not suppose that the peoplein Crete had ever heard of it before Paul wrote this Epistle to Titus. Among the Romansand the Greeks, it seemed to be a virtue to stand up for your own, to be like a gamecock,who is always ready to fight, and will never miss a chance of fighting; but this Christianvirtue of gentleness is a most amiable one, and greatly adorns the doctrine of Christ. Theworld has run away with this word gentle, and now calls many a person a gentleman who 12. has no right to the name. I wish that every gentleman were indeed a gentleman. It is verysignificant that Moses, the type of the Lord Jesus under the law, was the meekest of men;should not Christians therefore excel in gentleness under this milder dispensation?John MacArthur, Genuine, heartfelt consideration for all men is one of the mostfoundational spiritual virtues. As followers and imitators of Jesus Christ, our calling isnot to fight for our rights or privileges against the ungodly. Rather, as we live in thiscorrupt world in subjection and obedience to human authority, doing good deeds,maligning no one, and being uncontentious, gentle, and meek, we will therebydemonstrate the gracious power of God to transform sinners and make them like Himself.Plummer, Having thus trenchantly determined the dutyof believers towards rulers and magistrates, St.Paul passes on to sketch their proper attitudetowards other members of society. And just asin speaking of conduct towards authorities heevidently has in his mind the fact that most au-thoritiesare unbelievers, so in speaking of con-ductin society he evidently is thinking of a stateof society in which many of its members are un-believers.What kind of conduct will Titus haveto insist upon as befitting a Christian? Tospeak evil of no man, not to be contentious,to be gentle, showing all meekness towards allmen. It would be difficult to point to a precept whichis more habitually violated by Christians at thepresent day, and therefore more worthy of con-stantlybeing brought to the front and urgedupon their consideration. There are plenty ofprecepts both of the Old and of the ew Testa-ments,which are habitually violated by the god-lessand the irreligious, by those who, while bear-ingthe name of Christian, scarcely make evena pretence of endeavouring to live Christian lives.But here we have a group of precepts, which alarge number, not only of those who profess tolive soberly and righteously, but of those who doindeed in other respects live as Christians should,consent to forget or ignore.To speak evil of 13. no man; not to be contentious; to be gentle,showing all meekness towards all men. Letus consider calmly what such words as thesereally mean; and then let us consider what weconstantly meet with in the controversial writ-ing,and still more in the controversial speak-ing,of the present day. Consider the tone ofour party newspapers, and especially our reli-giousnewspapers, on the burning questions of thehour and on the men who take a leading part inthem. Read what a High Church paper says ofa Low Church Bishop, or what a Low Churchpaper says of a High Church Bishop, and meas-ureit by the injunctionto speak evil of noman. Or, again, read what some of the or-gansof Dissent allow themselves to say re-spectingthe clergy of the Established Church,or what some Church Defence orators haveallowed themselves to say respecting Liberation-ists,and measure it by the injunctions not tobe contentious, to be gentle, showing all meek-nesstowards all men. It is sometimes necessaryto speak out and call attention to real or sus-pectedevils; although not nearly so frequentlyas we like to think. But it is never necessaryto throw mud and deal in personal abuse.Moreover, it is very unbecoming to do so. Itis doubly unbecoming, as St. Paul reminds us.First, such conduct is utterly unchristian. Sec-ondly,it is very much out of place in those whobefore now have been guilty of quite as gravefaults as those for which we now abuse others.We are just the persons who ought to remember,because we know from personal experience howmuch the grace of God can effect. If we haveby His mercy been brought out of the sins whichwe now condemn in other people, what may we 14. not hope for in their case, provided we do notdisgust them with virtue by our acrimonious anduncharitable fault-finding? Abuse is the wrongweapon to use against unrighteous conduct, justas rebellion is the wrong weapon to use againstunrighteous laws.3 At one time we too were foolish,disobedient, deceived and enslaved by allkinds of passions and pleasures. We lived inmalice and envy, being hated and hating oneanother.1. Paul does not look back with the feeling that the good old days were the best.They were horrible, and he is thankful that they are past and long gone, for theywere days completely out of the will of God. Paul is dealing with truly bad peoplethat adds to the wonder that God allowed them to live long enough to experience hisgrace. If you find people down on themselves, and thinking they are unworthy of thegrace of God, just remind them of how low down you were before you receivedGod's grace. Remembering how you have been brought out of the pit of evil andfolly will help you in treating bad people with love and compassion.2. Barnes, preaching to others, also, they were not to be proud or arrogant. Theywere to remember that they were formerly in the same condition with those whomthey addressed, and whom they exhorted to reformation. They were not to forgetthat what they had that was superior to others they owed to the grace of God, andnot to any native goodness. He will exhort the wicked to repentance most effectuallywho remembers that his own former life was wicked; he will evince most of theproper spirit in doing it who has the deepest sense of the errors and folly of his ownpast ways.Deceived - By the great enemy, by false teachers, by our own hearts, and by theflattery of others. It is a characteristic of man by nature that he sees nothing in its 15. true light, but walks along amidst constant, though changing and very beautifulillusions; compare Mat_24:4-5, Mat_24:11; 2Ti_3:13; 1Pe_2:25; Rev_12:9; Rev_18:23, where the same word occurs; see also Rev_20:3, Rev_20:8,Rev_20:10, wherethe same word is applied to that great deceiver who has led the world astray. Everyone who is converted feels, and is ready to confess, that before conversion he wasdeceived as to the comparative value of things, as to the enjoyment which heexpected to find in scenes of pleasure and riot, and often in what seemed to himwell-formed plans.Serving divers lusts and pleasures - Indulging in the various corrupt passions andpropensities of the soul. We were so under their influence that it might be said wewere their servants, or were slaves to them ( ); that is, we implicitlyobeyed them.Hateful - toi. This word does not elsewhere occur in the ew Testament.It means that our conduct was such as to be worthy of the hatred of others. Ofwhom, before his conversion, is not this true?And hating one another - There was no brotherly love; no true affection forothers. There was ill-will felt in the heart, and it was evinced in the life. This is anapt description of the state of the heathen world before the gospel shines on it, and itmay be regarded as the characteristic of all men before conversion. They have notrue love for one another, such as they ought to cherish, and they are liableconstantly to give indulgence to feelings which evince hatred. In contentions, andstrifes, and litigations, and wars, this feeling is constantly breaking out. All this issuggested here as a reason why Christians should now be gentle and mild towardthose who are evil. Let us remember what we were, and we shall not be disposed totreat others harshly. When a Christian is tempted to unkind thoughts or wordstowards others, nothing is more appropriate for him than to reflect on his own pastlife.3. Clarke, we ourselves - All of us, whether Jews or Gentiles, were, before ourconversion to Christ, foolish, disobedient, and deceived. There is no doubt that theapostle felt he could include himself in the above list, previously to his conversion.The manner in which he persecuted the Christians, to whose charge he could not layone moral evil, is a sufficient proof that, though he walked according to the letter ofthe law, as to its ordinances and ceremonies, blameless, yet his heart was in a stateof great estrangement from God, from justice, holiness, mercy, and compassion.Foolish - Without understanding - ignorant of God, his nature, hisprovidence, and his grace.Disobedient - Unpersuaded, unbelieving, obstinate, and disobedient.Deceived - Erring - wandering from the right way in consequence ofour ignorance, not knowing the right way; and, in consequence of our unbelief andobstinacy, not choosing to know it. It is a true saying, There are none so blind asthose who will not see. Such persons are proof against conviction, they will not beconvinced either by God or man. 16. Serving divers lusts and pleasures - oBeing in a state of continualthraldom; not served or gratified by our lusts and pleasures, but living, as theirslaves, a life of misery and wretchedness.Divers lusts - Strong and irregular appetites of every kind.Pleasures - Sensual pleasures. Persons intent only on the gratification ofsense, living like the brutes, having no rational or spiritual object worthy the pursuitof an immortal being.Living in malice and envy - Spending our life inwickedness and envy - not bearing to see the prosperity of others, because we feelourselves continually wretched.Hateful - Abominable; hateful as hell. The word comes from , Styx,the infernal river by which the gods were wont to swear; and he who (according tothe mythology of the heathens) violated this oath, was expelled from the assembly ofthe gods, and was deprived of his nectar and ambrosia for a year; hence the riverwas hateful to them beyond all things, and the verb , formed from this,signifies to shiver with horror.It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and somay be read hated, that is, justly execrable and odious unto others, both God andman.Hating one another - This word is less expressive than thepreceding: there was no brotherly love, consequently no kind offices; they hatedeach other, and self-interest alone could induce them to keep up civil society. This isthe true state of all unregenerate men. The words which the apostle uses in thisplace give a finished picture of the carnal state of man; and they are not true merelyof the Cretans and Jews that then were, but of all mankind in every age andcountry; they express the wretched state of fallen man.Some of the Greek moralists expressed a dissolute and sensual life by nearly thesame expressions as those employed by the apostle. Plutarch, in Precept. Conjug.,says: , , We must take care of the body, that we may not be enslaved by its lustsand pleasures. And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: , She was an expensive woman,enslaved to lusts.4. Gill, we ourselves also were sometimes foolish,.... othing has a greater tendencyto promote humility, and check pride in the saints, than to reflect upon their paststate and condition, what they themselves once were; and this is a reason whymagistrates, though evil men, should be obeyed in things good and lawful, and whyno man should be spoken evil of, and why every man should be treated in a gentlemanner, and used with mildness and meekness; since the apostle himself, and Titus, 17. and other saints, whom he designed this as an instruction for, were formerly, intheir unregenerate state, just such persons themselves; and therefore should notglory over them, and treat them in a contemptuous manner: and besides, the samegrace that had made a difference in them, could make one in these also, and whichmight be made in God's own time: and particularly, whereas they observed greatignorance in these men, they should consider that they also had been foolish, andwithout understanding of things, divine and spiritual, and neither knew their ownstate and condition, nor the way of salvation by Christ; yea, the apostle himself,though he had a zeal for God, yet not according to knowledge; he did not know lust,nor the exceeding sinfulness of sin, until he was enlightened by the Spirit of God; hewas ignorant of the righteousness of God, and went about to establish his own,which he imagined to be blameless; and thought he ought to do many thingscontrary to the name of Jesus:disobedient; both to the law of God, and Gospel of Christ; disbelieving the truths ofthe Gospel, and not subjected to the ordinances of it, notwithstanding the evidencewith which they came, and the miracles by which they were confirmed.Deceived; by the old serpent Satan, who deceives the whole world; and by an evilheart of unbelief, as well as by false teachers and leaders; and so, as the wordsignifies, were wandering about in darkness and ignorance, and were as sheep goingastray, until they were returned unto the Shepherd and Bishop of souls.Serving divers lusts and pleasures; the lusts of the flesh are many and various,which promise pleasure to them that obey them, though that is but imaginary, andvery short lived, and which subjects persons to bondage and slavery; for such whoindulge to these things, are overcome by them, led captive, and brought intobondage, and are the servants of sin, vassals and slaves to their own corruptions;and such these saints had been, here spoken of:living in malice and envy; they had not only malice and envy in their hearts againsttheir fellow creatures, but practised it in their lives; yea, their lives were a continuedseries of malice and envy; particularly this was true of the apostle, who haled menand women out of their houses, and committed them to prison; breathed outslaughter and threatenings against the saints; was exceedingly mad against them,persecuted them to strange cities, and compelled them to blaspheme, and gave hisvote for punishing them with death.Hateful, and hating one another; abominable in the sight of God, as considered inthemselves, and on account of their nature and practices; and to be abhorred by allgood men; and who, by their continual feuds, quarrels, and animosities amongthemselves, showed an hatred, an abhorrence of one another.5. Henry, their own past condition. Consideration of men's natural condition is agreat means and ground of equity and gentleness, and all meekness, towards thosewho are yet in such a state. This has a tendency to abate pride and work pity and 18. hope in reference to those who are yet unconverted: We ourselves also were so andso, corrupt and sinful, therefore we should not be impatient and bitter, hard andsevere, towards those who are but as ourselves once were. Should we then have beenwilling to be contemned, and proudly and rigorously dealt with? o, but treatedwith gentleness and humanity; and therefore we should now so treat those who areunconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris- What you would not have done to you that do not you to another. Their past naturalcondition is set forth in divers particulars. We ourselves also were sometimes,(1.)Foolish;without true spiritual understanding and knowledge, ignorant of heavenlythings. Observe, Those should be most disposed to bear with others' follies who mayremember many of their own; those should be meek and gentle, and patient towardsothers, who once needed and doubtless then expected the same. We ourselves alsowere sometimes foolish.And, (2.) Disobedient;heady and unpersuadable, resisting theword, and rebellious even against the natural laws of God, and those which humansociety requires. Well are these set together, foolishand obedient.For what folly likethis, to disobey God and his laws, natural or revealed? This is contrary to rightreason, and men's true and greatest interests; and what so foolish as to violate andgo counter to these? (3.) Deceived,or wandering; namely, out of the ways of truthand holiness. Man in this his degenerate state is of a straying nature, thencecompared to a lost sheep; this must be sought and brought back, and guided in theright way, Psa_119:176. He is weak, and ready to be imposed upon by the wiles andsubtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Servingdivers lusts and pleasures;namely, as vassals and slaves under them. Observe, Mendeceived are easily entangled and ensnared; they would not serve divers lusts andpleasures as they do, were they not blinded and beguiled into them. See here toowhat a different notion the word gives of a sensual and fleshly life from what theworld generally has of it. Carnal people think they enjoy their pleasures; the wordcalls it servitude and vassalage: they are very drudges and bond slaves under them;so far are they from freedom and felicity in them that they are captivated by them,and serve them as taskmasters and tyrants. Observe further, It is the misery of theservants of sin that they have many masters, one lust hurrying them one way, andanother; pride commands one thing, covetousness another, and often a contrary.What vile slaves are sinners, while they conceit themselves free! the lusts that temptthem promise them liberty, but in yielding they become the servants of corruption;for of whom a man is overcome of the same is he brought into bondage.(5.) Living inmalice,one of those lusts that bear rule in them. Malice desires hurt to another andrejoices in it. (6.) And envy,which grudges and repines at another's good, frets at hisprosperity and success in any thing: both are roots of bitterness, whence many evilsspring: evil thoughts and speeches, tongues set on fire of hell,detracting from andimpairing the just and due praises of others. Their words are swords,wherewith theyslay the good name and honour of their neighbour. This was the sin of Satan, and ofCain who was of that evil one, and slew his brother; for wherefore slew he him, butof this envy and malice, because his own works were evil, and his brother's righteous?These were some of the sins in which we lived in our natural state. And, (7.),Hateful,or odious - deserving to be hated. (8.) And hating one another.Observe,Those that are sinful, living and allowing themselves in sin, are hateful to God andall good men. Their temper and ways are so, though not simply their persons. It is 19. the misery of sinners that thy hate one another, as it is the duty and happiness ofsaints to love one another. What contentions and quarrels flow from men'scorruptions, such as were in the nature of those who by conversion are now good,but in their unconverted state made them ready to run like furious wild beasts oneupon another! The consideration of its having been thus with us should moderateour spirits, and dispose us to be more equal and gentle, meek and tenderhearted,towards those who are such. This is the argument from their own past conditionhere described.6. Paul's words here reminded me of a poem I once wrote about the good old days. Itis about the physical rather than the spiritual, but as we look back on where wehave come from in both realms we can truly say, Thank God, the good old days aregone for good. Paul wants them to examine their past and praise God that it is overand gone, and they are now new creatures in Christ, and that this is to be evident inthe kind of Christlikeness they display in their every day life.THE GOOD OLD DAYSIn good old days so long ago, Cars were started with a crank.And if you had plenty of dough, Cans were safer than the bank.Cooking was done on a wood stove. Grandma slaved over it long.People wore what they sewed or wove. Survival was for the strong.chorusThough good old days were once a craze, I'd not go back if I could.I'm happy history's through that phase. Good old days are gone for good.Canned things were kept in the cellar Dug six feet under the ground.Pretty girls for a feller Were often hard to be found.Dating called for a chaperone, And you couldn't stay out late.It was so hard to get alone, To sneak a kiss from your date.You had to walk to the biffy Every season of the year.Making it was sometimes iffy, And sometimes you froze your rear.Corn cobs would then be your best bet o charmin would you find there.This was as good as it would get As you shivered cold and bare. 20. Church services lasted hours. The pews were of solid wood.It took great enduring powers, Even if preaching was good.The sermon was often so long, Staying awake was a chore.They sang joyfully that last song, As they eyed that open door.Then, no doubt, some things were better, But life often was too hard.It took weeks to get a letter. Clothing you bought by the yard.There was no computer or fax, o one dreamed of a T.V.They watched their wood burn to relax. Children, for fun, climbed a tree.A quill pen was state of the art, If a letter you would write.Colored paper then played no part, You were limited to white.Life was plain and life was simple, You had to create your fun.There was no cure for the pimple, Anywhere under the sun.chorusThough good old days were once a craze, I'd not go back if I could.I'm happy history's through that phase. Good old days are gone for good.7. Barclay, 3:3-7, For we too were once senseless, disobedient, misguided, slaves to allkinds of desires and pleasures, living in maliciousness and envy, detestable ourselves, andhating each other. But when the goodness and the love to men of God our Saviourappeared, it was not by works wrought in righteousness, which we ourselves had done,but by his own mercy that he saved us. That saving act was made effective to us throughthat washing, through which there comes to us the rebirth and the renewal which are thework of the Holy Spirit, whom he richly poured out upon us, through Jesus Christ ourSaviour. And the aim of all this was that we might be put into a right relationship withGod through his grace, and so enter into possession of eternal life, for which we havebeen taught to hope.The dynamic of the Christian life is twofold.It comes first from the realization that converts to Christianity were once no better thantheir heathen neighbours. Christian goodness does not make a man proud; it makes himsupremely grateful. When he looks at others, living the pagan life, he does not regardthem with contempt; he says, as Whitefield said when he saw the criminal on the way tothe gallows: There but for the grace of God go I. 21. It comes from the realization of what God has done for men in Jesus Christ. Perhaps nopassage in the New Testament more summarily, and yet more fully, sets out the work ofChrist for men than this. There are seven outstanding facts about that work here.(i) Jesus put us into a new relationship with God. Till he came, God was the King beforewhom men stood in awe, the Judge before whom men cringed in terror, the Potentatewhom they could regard only with fear. Jesus came to tell men of the Father whose heartwas open and whose hands were stretched out in love. He came to tell them not of thejustice which would pursue them for ever but of the love which would never let them go.(ii) The love and grace of God are gifts which no man could ever earn; they can only beaccepted in perfect trust and in awakened love. God offers his love to men simply out ofthe great goodness of his heart and the Christian thinks never of what he has earned butonly of what God has given. The keynote of the Christian life must always be wonderingand humble gratitude, never proud self-satisfaction. The whole process is due to two greatqualities of God.It is due to his goodness. The word is chrestotes (GSN5544) and means benignity. Itmeans that spirit which is so kind that it is always eager to give whatever gift may benecessary. Chrestotes is an all-embracing kindliness, which issues not only in warmfeeling but also in generous action at all times.It is due to God's love to men. The word is philanthropia (GSN5363), and it is defined aslove of man as man. The Greeks thought much of this beautiful word. They used it for thegood man's kindliness to his equals, for a good king's graciousness to his subjects, for agenerous man's active pity for those in any kind of distress, and specially for thecompassion which made a man ransom a fellow-man when he had fallen into captivity.At the back of all this is no merit of man but only the benign kindliness and the universallove which are in the heart of God.(iii) This love and grace of God are mediated to men through the Church. They comethrough the sacrament of baptism. That is not to say that they can come in no other way,for God is not confined within his sacraments; but the door to them is ever open throughthe Church. When we think of baptism in the earliest days of the Church, we mustremember that it was the baptism of grown men and women coming directly out ofpaganism. It was the deliberate leaving of one way of life to enter upon another. WhenPaul writes to the people of Corinth, he says: You were washed, you were sanctified, youwere justified (1Cor.6:11). In the letter to the Ephesians he says that Jesus Christ tookthe Church that he might sanctify her, having cleansed her by the washing of water withthe word (Eph.5:26). In baptism there came to men the cleansing, re-creating power ofGod.In this connection Paul uses two words.He speaks of rebirth (paliggenesia, GSN3824). Here is a word which had manyassociations. When a proselyte was received into the Jewish faith, after he had beenbaptized he was treated as if he were a little child. It was as if he had been reborn and lifehad begun all over again. The Pythagoreans used the word frequently. They believed in 22. reincarnation and that men returned to life in many forms until they were fit to be releasedfrom it. Each return was a rebirth. The Stoics used the word. They believed that everythree thousand years the world went up in a great conflagration, and that then there was arebirth of a new world. When people entered the Mystery Religions they were said to bereborn for eternity. The point is that when a man accepts Christ as Saviour and Lord,life begins all over again. There is a newness about life which can be likened only to anew birth.He speaks of a renewing. It is as if life were worn out and when a man discovers Christthere is an act of renewal, which is not over and done with in one moment of time butrepeats itself every day.CAUSE AND EFFECTTit. 3:3-7 (continued)(iv) The grace and love of God are mediated to men within the Church, but behind it all isthe power of the Holy Spirit. All the work of the Church, all the words of the Church, allthe sacraments of the Church are inoperative unless the power of the Holy Spirit is there.However highly a Church be organized, however splendid its ceremonies may be,however beautiful its buildings, all is ineffective without that power. The lesson is clear.Revival in the Church comes not from increased efficiency in organization but fromwaiting upon God. Not that efficiency is not necessary, but no amount of efficiency canbreathe life into a body from which the Spirit has departed.(v) The effect of all this is threefold. It brings forgiveness for past sins. In his mercy Goddoes not hold our sins against us. Once a man was mourning gloomily to Augustine abouthis sins. Man, said Augustine, look away from your sins and look to God. It is notthat a man must not be all his life repentant for his sins; but the very memory of his sinsshould move him to wonder at the forgiving mercy of God.(vi) The effect is also present life. Christianity does not confine its offer to blessingswhich shall be. It offers a man here and now life of a quality which he has never knownbefore. When Christ enters into a man's life, for the first time he really begins to live.(vii) Lastly, there is the hope of even greater things. The Christian is a man for whom thebest is always still to be; he knows that, however wonderful is life on earth with Christ,the life to come will be greater yet. The Christian is the man who knows the wonder ofpast sin forgiven, the thrill of present life with Christ, and the hope of the greater lifewhich is yet to be.4 But when the kindness and love of God ourSavior appeared, 23. 1. Barnes, after that - Greek, when - The meaning is, that when the love ofGod was manifested in the plan of salvation, he saved us from this state Godappeared after we had sinned in this way, but that when his mercy was thusdisplayed we were converted from our sins, and made pure in his sight.The kindness - stots- the goodness, or the benignity. The word isrendered goodness and good in Rom_2:4; Rom_3:12; Rom_11:22, thrice;kindness, 2Co_6:6; Eph_2:7; Col_3:12; Tit_3:4; and gentleness, Gal_5:22. Theact of redeeming us was one of great kindness, or goodness.And love of God - Margin, pity. The Greek word is pia-philanthropy - the love of man. The plan of salvation was founded on love to man,and was the highest expression of that love; the notes at Joh_3:16. The Greek of thisverse 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.2. Clarke, after that the kindness and love of God - By we mayunderstand the essential goodness of the Divine nature; that which is the springwhence all kindness, mercy, and beneficence proceed.Love toward man - Philanthropy. It is to be regretted that thisattribute of the Divine nature, as it stands in relation to man, should have beenentirely lost by a paraphrastical translation. Philanthropy is a character which Godgives here to himself; while human nature exists, this must be a character of theDivine nature. God loves man; he delighted in the idea when formed in his owninfinite mind, he formed man according to that idea, and rejoiced in the work of hishands; when man fell, the same love induced him to devise his redemption, and Godthe Savior flows from God the Philanthropist. Where love is it will be active, andwill show itself. So the philanthropy of God appeared, , it shone out, in theincarnation of Jesus Christ, and in his giving his life for the life of the world.3. Gill, after that,.... After all this series and course of wickedness; notwithstandingall this foolishness, disobedience, deception, bondage to sin, envy, malice, andmalignity; or when all this was, as the word may be rendered, amidst all thisiniquity; when these persons were in the full career of sin, and so had done nopreparatory works, or had any previous qualifications and dispositions for the graceof God:the kindness and love of God our Saviour toward man appeared; unto them; andthe Ethiopic version adds, unto us. The apostle takes the advantage of the abovecharacter of himself, and others in their former state, to set off and magnify thegrace of God in their conversion; so contraries, as black and white, illustrate eachother. By God our Saviour is not meant the Lord Jesus Christ, though he iscommonly designed by our Saviour, and is several times called God our Saviour inthis epistle; see Tit_1:3and who is truly God, and the only Saviour of lost sinners;and whose kindness and love towards them has appeared in many instances; as in 24. his suretiship undertakings for them, in his assumption of their nature, and in hissuffering and dying in their room and stead: and yet it appears from Tit_3:6thatGod our Saviour here, is distinguished from Jesus Christ our Saviour there; andtherefore here must be understood of God the Father; who contrived the scheme ofsalvation, appointed Christ to be his salvation, and made a covenant with him, inwhich it secured, and sent him in time to obtain it, and through his blood,righteousness, and sacrifice, saves all his people: it is his kindness and love to menthat is here spoken of; and which designs not his general and providential goodnessand kindness, which extends to the whole human nature, and to all the individualsof it; but his special love and grace shown in his kindness in Christ Jesus; that goodwill to men the angels sung of at Christ's incarnation; or that free favour and love ofGod towards elect men, which is sovereign and special, from everlasting toeverlasting, unchangeable and unspeakable, which is better than life; the excellencyof which cannot be expressed, and which has shown itself in various instances: it issaid to have appeared; because it was hid from all eternity in the heart of God, inthe thoughts of his heart, in his purposes, counsel, and covenant, and has been mademanifest in time; particularly, it has broke forth and showed itself in the mission ofChrist into this world, and in redemption and salvation by him; wherein God hasmanifested and commended his love, and shown forth the exceeding riches of hisgrace; and also in the effectual calling, which being a time of life, is a time of love,and is owing to the great love of God, and is a fruit and evidence of his everlastingand unchangeable love; and it is this instance and appearance of it, which is heremeant, since it follows the account of the state and condition of the saints by nature;and is what was made to them when in this state, by which means they were broughtout of it.4. Henry, We are delivered out of that our miserable condition by no merit norstrength of our own; but only by the mercy and free grace of God, and merit ofChrist, and operation of his Spirit. Therefore we have no ground, in respect ofourselves, to condemn those who are yet unconverted, but rather to pity them, andcherish hope concerning them, that they, though in themselves as unworthy andunmeet as we were, yet may obtain mercy, as we have: and so upon this occasionthe apostle again opens the causes of our salvation, Tit_3:4-7.(1.) We have here the prime author of our salvation - God the Father, thereforetermed here God our Saviour. All things are of God, who hath reconciled us to himselfby Jesus Christ,2Co_5:18. All things belonging to the new creation, and recovery offallen man to life and happiness, of which the apostle is there speaking, all thesethings are of God the Father, as contriver and beginner of this work. There is anorder in acting, as in subsisting. The Father begins, the Son manages, and the HolySpirit works and perfects all. God (namely, the Father) is a Saviour by Christ,through the Spirit. Joh_3:16, God so loved the world as to give his only begotten Son,that whoever believes in him might not perish, but have everlasting life.He is theFather of Christ, and through him the Father of mercies; all spiritual blessings areby Christ from him, Eph_1:3. We joy in God through Jesus Christ,Rom_5:11. Andwith one mind, and one mouth, glorify God, even the Father of our Lord JesusChrist,Rom_15:5. 25. (2.) The spring and rise of it - the divine philanthropy,or kindness and love of God toman.By grace we are saved from First to last. This is the ground and motive. God'spity and mercy to man in misery were the first wheel, or rather the Spirit in thewheels, that sets and keeps them all in motion. God is not, cannot be, moved by anything out of himself. The occasion is in man, namely, his misery and wretchedness.Sin bringing that misery, wrath might have issued out rather than compassion; butGod, knowing how to adjust all with his own honour and perfections, would pityand save rather than destroy. He delights in mercy. Where sin abounded, grace didmuch more abound.We read of riches of goodness and mercy,Rom_2:4; Eph_2:7. Letus acknowledge this, and give him the glory of it, not turning it to wantonness, butto thankfulness and obedience.(3.) Here is the means, or instrumental cause - the shining out of this love and graceof God in the gospel, after it appeared,that is, in the word. The appearing of love andgrace has, through the Spirit, great virtue to soften and change and turn to God,and so is the power of God to salvation to every one that believeth.Thus havingasserted God to be the author, his free grace the spring, and the manifestation ofthis in the gospel the means of salvation, that the honour of all still may be the bettersecured to him,5. Jamison, show how little reason the Cretan Christians had to be proud ofthemselves, and despise others not Christians (see on Tit_3:2, Tit_3:3). It is to thekindness and love of God, not to their own merits, that they owe salvation.kindness Greek,goodness, benignity, which manifests His grace.love ... toward man teaching us to have such love (benevolence) toward man(Greek,philanthropy), showing all meekness unto all men (Tit_3:2), even as Godhad toward man (Tit_2:11); opposed to the hateful and hating characteristics ofunrenewed men, whose wretchedness moved Gods benevolent kindness.of God our Saviour Greek,of our Savior God, namely, the Father (Tit_1:3),who saved us (Tit_3:5) through Jesus Christ our Savior (Tit_3:6).appeared Greek,was made to appear; was manifested.5. F. B. Meyer, THE emphasis must surely rest on appeared. Kindness andlove toward man were always in the heart of God, but they were not clearlyrevealed. They might have been perceived in the order of nature and human life;but there are stormy winds as well as zephyrs in the one--and in the other deathsas well as births; knells of hope as well as marriage peals. But in Jesus the trueheart of God toward man was manifested. It is thus in human life.At first God blessed us anonymously.--In Cowper's memoirs we read howTheodora, his cousin, pursued him throughout his sad life with her gifts; but theyalways came without indication of their source. As the poet unwrapped his new-cometreasure, he would say, Dear Anonymous has come again; God blesshim. So, through years of thoughtless childhood, and afterward in openingyouth, we were the recipients of myriads of gifts contrived with the most exquisiteskill to give us pleasure; but we did not trace them to their source. They werefrom God. 26. Since then His grace and loving kindness have appeared.--We have hadeyes to see, and hearts to understand. The Anonymous Benefactor is nowrecognized as our Father and Friend. We no longer praise our earthly loves forour cornfields and vineyards, but our Heavenly Spouse (Hosea 2.). In thebreaking of the bread we have recognized the Son of God, and we know nowwho it was that walked with us along the path of life, and why our hearts burned.Oh to grace how great a debtorDaily I'm constrained to be;Let that grace, Lord, like a fetter,Bind my wandering heart to Thee.5 he saved us, not because of righteous thingswe had done, but because of his mercy. Hesaved us through the washing of rebirth andrenewal by the Holy Spirit,1. Barnes, by works of righteousness which we have done - The plan was not basedon our own good works, nor are our own good works now the cause of oursalvation. If people could have been saved by their own good works, there wouldhave been no need of salvation by the Redeemer; if our own deeds were now thebasis of our title to eternal life, the work of Christ would be equally unnecessary. Itis a great and fundamental principle of the gospel that the good works of men comein for no share in the justification of the soul. They are in no sense a considerationon account of which God pardons a man, and receives him to favor. The only basisof justification is the merit of the Lord Jesus Christ, and in the matter ofjustification before God, all the race is on a level; see the notes at 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 thehand of God, there is no other element which enters into it but mercy. It is notbecause our deeds deserve it; it is not because we have by repentance and faithwrought ourselves into such a state of mind that we can claim it; but, after all ourtears, and sighs, and prayers, and good deeds, it is a mere favor. Even then Godmight justly withhold it if he chose, and no blame would be attached to him if he 27. should suffer us to sink down to ruin.He saved us - That is, he began that salvation in us which is to be completed inheaven. A man who is already renewed and pardoned may be spoken of as saved -for:(1) Twork of salvation is begun, and,(2) Wbegun it will certainly be completed; see the notes at Phi_1:6.By the washing of regeneration - In order to a correct understanding of thisimportant passage, it is necessary to ascertain whether the phrase here used refersto baptism, and whether anything different is intended by it from what is meant bythe succeeding phrase - renewing of the Holy Ghost. - The word renderedwashing ( ) occurs in the ew 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 abath; then water for bathing; then the act of bathing, washing, ablution. Passowand Robinson. It is used by Homer to denote a warm or cold bath; then a washingaway, and is thus applied to the drink-offerings in sacrifice, which were supposed topurify or wash away sin. Passow. The word here does not mean laver, or thevessel for washing in, which would be expressed by rand this word cannotbe properly applied to the baptismal font.The word in itself would naturally be understood as referring to baptism (comparenotes at Act_22:16), which was regarded as the emblem of washing away sins, or ofcleansing from them. I say it was the emblem, not the means of purify ing the soulfrom sin. If this be the allusion, and it seems probable, then the phrase washing ofregeneration would mean that outward washing or baptism which is the emblemof regeneration, and which is appointed as one of the ordinances connected withsalvation; see the notes at Mar_16:16, He that believeth and is baptized shall besaved. It is not affirmed in this 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 beassumed to be the true one. The full force of the language will be met by thesupposition 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 themeaning.And that this is the meaning is further clear, because it is nowhere taught in theew Testament that baptism is regeneration, or that it is the means of regeneration.The word rendered regeneration ( ) - occurs in the ew Testamentonly here and in Mat_19:28, - in the regeneration when the Son of man, etc. Itmeans, properly, a new birth, reproduction, or renewal. It would properly beapplied to one who should be begotten again in this sense, that a new life wascommenced in him in some way corresponding to his being made to live at first. Tothe proper idea of the word, it is essential that there should be connected the notionof the commencement of life in the man, so that he may be said to live anew; and asreligion is in the Scriptures represented as life, it is properly applied to thebeginning of that kind of life by which man may be said to live anew. This word,occurring only here and in Mat_19:28, and there indubitably not referring tobaptism, should not be here understood as referring to that, or be applied to that, 28. because:(1) Tis not the proper meaning of the word;(2) Tis no Scripture usage to sanction it;(3) Tconnection here does not demand it;(4) Tcorrelatives of the word (see Joh_3:3, Joh_3:5-6, Joh_3:8; 1Pe_1:3,) areapplied only to that great moral change which is produced by the Holy Spirit, and,(5) Iis a dangerous use of the word.Its use in this sense leaves the impression that the only change needful for man isthat which is produced by being regularly baptized. On almost no point has so muchinjury been done in the church as by the application of the word regeneration tobaptism. It affects the beginning of religion in the soul, and if a mistake is madethere, it is one which must pervade all the views of piety.And renewing of the Holy Ghost - This is an important clause, added by Paulapparently 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 beensupposed possibly that all the regeneration which would be needed would be thatwhich would accompany baptism. But he avoids the possibility of this error, bysaying that the renewing of the Holy Ghost is an indispensable part of that bywhich we are saved. It is necessary that this should exist in addition to that which isthe mere emblem of it - the washing of regeneration - for without this the formerwould be unmeaning and unavailing. It is important to observe that the apostle byno means says that this always follows from the former, nor does he affirm that itever follows from it - whatever may be the truth on that point - but he asserts thatthis is that on which our salvation depends. - The word rendered renewing( sis) occurs only here and in Rom_12:2, where it is also renderedrenewing; compare ote on that place. The verb ( ) occurs in 2Co_4:15, and Col_3:19, in both which places it is rendered renewed, and thecorresponding word, iz, in Heb_6:6.The noun properly means making new again: a renewing; a renovation; compare 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 asthe Holy Spirit produces in the soul, making one a new man; that is, a man new, sofar as religion is concerned - new in his views, feelings, desires, hopes, plans, andpurposes. He is so far different from what he was before, that it may be said heenters on a new life; see the notes at Eph_4:23-24. The renewing of the HolyGhost of course means that which the Holy Spirit produces, recognizing the fact,everywhere taught in the Scriptures, that the Holy Spirit is the Author of the newcreation. It cannot mean, as Koppe supposes, the renewing of the mind itself, orproducing a holy spirit in the soul.2. Clarke, by works of righteousness - Those who were foolish, disobedient, anddeceived, serving divers lusts and pleasures, could not possibly have works ofrighteousness to plead; therefore, if saved at all, they must be saved by mercy. Seethe note on Eph_2:8; and see a discourse entitled, Salvation by Faith proved, 8vo.,1816, in which I have examined every system invented by man for his restoration to 29. the Divine favor and image: and have demonstrated, by mere reason, their utterinsufficiency to answer the end for which they have been invented; and have provedthat the doctrine of salvation by faith is the only rational way of salvation.By the washing of regeneration - o Undoubtedly theapostle here means baptism, the rite by which persons were admitted into theChurch, and the visible sign of the cleansing, purifying influences of the Holy Spirit,which the apostle immediately subjoins. Baptism is only a sign, and therefore shouldnever be separated from the thing signified; but it is a rite commanded by Godhimself, and therefore the thing signified should never be expected without it.By the renewing of the Holy Ghost we are to understand, not only the profession ofbeing bound to live a new life, but the grace that renews the heart, and enables usthus to live; so the renewing influences are here intended. Baptism changes nothing;the grace signified by it cleanses and purifies. They who think baptism to beregeneration, neither know the Scriptures nor the power of God; therefore they dogreatly err.3. Gill, by works of righteousness which we have done,.... The great instance of thekindness and love of God our Saviour is salvation; which the apostle denies that it isbrought about by any works, even the best works of men; for works ofrighteousness are works done according to a righteous law, and in obedience to it;and in a righteous manner, from right principles of grace, in faith, and with a viewto the glory of God; or otherwise they are not righteous actions, or works ofrighteousness; wherefore not works before, but after conversion, are here meant;for works before conversion are not properly works of righteousness: besides, theseare such which we have done, who formerly were as before described, but now areregenerated and renewed by the Holy Ghost, and created in Christ Jesus unto goodworks. ow salvation, neither in whole, nor in part, is by these, either as causes;conditions, or means; See Gill on 2Ti_1:9; , works of righteousness, isa Jewish phrase used for righteous or good works (z).but according to his mercy he saved us; the mercy of God is natural and essential tohim, but the actings and exercise of it, towards this or the other objects, aresovereign and free, and according to his will; the effects of it are many, he is richand abundant in it; and they are channelled in, and flow forth through the bloodand righteousness of Christ; and this is the moving cause of salvation: this movedGod to make a covenant with his Son, the blessings of which are the sure mercies ofDavid, and in which God is merciful to the sins and unrighteousnesses of his people;it is owing to the tender mercy of God, that Christ, the dayspring from on high, hasvisited the earth; and the glory of it is very conspicuous in the affair of redemptionby him; the pardon of sin is according to the multitude of God's tender mercies; andregeneration springs from the abundance of it; and even eternal life is the effect ofit. ow according to this, God has saved his people; salvation is not only a thingdetermined, and resolved on in the mind of God, but is actually and completelyaccomplished by Jesus Christ, and an application of it is made to the saints in 30. effectual calling; and because of the certain enjoyment of the whole of it, eveneternal glory, the saints are said to be saved already; as they are also in faith andhope, as well as in Christ, their head and representative; See Gill on Eph_2:8. Itfollows, as the means of salvation,by the washing of regeneration, and renewing of the Holy Ghost; by the former ismeant, not the ordinance of water baptism; for that is never expressed by washing,nor is it the cause or means of regeneration; the cause being the Spirit of God, andthe means the word of God: and besides, persons ought to be regenerated beforethey are baptized; and they may be baptized, and yet not regenerated, as SimonMagus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed toworks of righteousness, as this washing is; for that itself is a work of righteousness;see Mat_3:15 and if persons were saved by that, they would be saved by a work ofrighteousness, contrary to the text itself: but regenerating grace is meant, or a beingborn of water, and of the Spirit; that is, of the grace of the Spirit, comparable towater for its purity and cleansing virtue: hence such who are regenerated andsanctified, are said to be washed and cleansed, having their hearts purified by faith,and their consciences purged from sin by the blood of Christ: by the latter,the renewing of the Holy Ghost, is meant either the fruit and effect of the former,even newness of life and conversation, under the influence of the Holy Spirit; or elsethe gradual increase and progress of the work of grace upon the soul, renewed dayby day in the spirit of the mind, by the Holy Ghost; or rather it means the samething with regeneration, and is added partly as explanative of the washing ofregeneration, showing that that is no other than the new creature, the new man, thenew heart, and new spirit, formed in the soul, in the effectual calling; and partly toobserve that the Holy Ghost is the author of it. ow it is in this way God saves hispeople, namely, by regenerating and renewing them; in this is the first appearanceand discovery of the love of God to them; this is their open passage into a state ofgrace, and without this there is no entrance into glory; this is the foundation of allgrace and good works, and by which saints appear to be heirs of the heavenlyinheritance.4. Henry, grounds and motives are here removed: .ot by works of righteousnesswhich we have done, but according to his mercy, he saved us;not for foreseen works ofours, but his own free grace and mercy alone. Works must be in the saved (wherethere is room for it), but not among the causes of his salvation; they are the way tothe kingdom, not the meriting price of it; all is upon the principle of undeservedfavour and mercy from first to last. Election is of grace: we are chosen to beholy, notbecause it was antecedently seen that we should be so, Eph_1:4. It is the fruit, notthe cause, of election: God hath from the beginning chosen you to salvation throughsanctification of the Spirit and belief of the truth,2Th_2:13. So effectual calling, inwhich election breaks out, and is first seen: He hath saved us, and called us with aholy calling; not according to our works, but according to his own purpose and grace,which was given us in Christ Jesus before the world began,2Ti_1:9. We are justifiedfreely by grace(Rom_3:24), and sanctified and saved by grace: By grace you are 31. saved, through faith; and that not of yourselves, it is the gift of God,Eph_2:8. Faithand all saving graces are God's free gift and his work; the beginning, increase, andperfection of them in glory, all are from him. In building men up to be a holy templeunto God, from the foundation to the top-stone, we must cry nothing but Grace,graceunto it. It is not of works, lest any man should boast; but of grace, that he whoglorieth should glory only in the Lord.Thus the true cause is shown, and the falseremoved.(5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings ofit at least - in regeneration or spiritual renewing, as it is here called. Old things passaway, and all things become new,in a moral and spiritual, not in a physical andnatural, sense. It is the same man, but with other dispositions and habits; evil onesare done away, as to the prevalency of them at present; and all remains of them indue time will be so, when the work shall be perfected in heaven. A new prevailingprinciple of grace and holiness is wrought, which inclines, and sways, and governs,and makes the man a new man, a new creature, having new thoughts, desires, andaffections, a new and holy turn of life and actions; the life of God in man, not onlyfrom God in a special manner, but conformed and tending to him. Here is salvationbegun, and which will be growing and increasing to perfection; therefore it is said,He saved us.What is so begun, as sure to be perfected in time, is expressed as if italready were so. Let us look to this therefore without delay; we must be initiallysaved now, by regeneration, if on good ground we would expect complete salvationin heaven. The change then will be but in degree, not in kind. Grace is glory begun,as glory is but grace in its perfection. How few mind this! Most act as if they wereafraid to be happy before the time; they would have heaven, they pretend, at last,yet care not for holiness now; that is, they would have the end without thebeginning; so absurd are sinners. But without regeneration, that is, the firstresurrection, there is no attaining the second glorious one, the resurrection of thejust. Here then is formal salvation, in the new divine life wrought by the gospel.(6.) Here is the outward sign and seal thereof in baptism, called therefore thewashing of regeneration.The work itself is inward and spiritual; but it is outwardlysignified and sealed in this ordinance. Water is of a cleansing and purifying nature,does away the filth of the flesh, and so was apt to signify the doing away of the guiltand defilement of sin by the blood and Spirit of Christ, though that aptness alone,without Christ's institution, would not have been sufficient. This it is that makes itof this signification on God's part, a seal of righteousness by faith, as circumcisionwas, in the place of which it succeeds; and on ours an engagement to be the Lord's.Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise,and be baptized, and wash away thy sins, calling upon the name of the Lord,Act_22:16. So Eph_5:26, That he might sanctify and cleanse us by the washing of water bythe word.Slight not this outward sign and seal, where it may be had according toChrist's appointment; yet rest not in the outward washing, but look to the answer ofa good conscience,without which the external washing will avail nothing. Thecovenant sealed in baptism binds to duties, as well as exhibits and conveys benefitsand privileges; if the former be not minded, in vain are the latter expected. Severnot what God has joined; in both the outer and inner part is baptism complete; ashe that was circumcised became debtor to the whole law (Gal_5:3), so is he that is 32. baptized to the gospel, to observe all the commands and ordinances thereof, asChrist appointed. Disciple all nations, baptizing them in the name of the Father, andof the Son, and of the Holy Ghost; teaching them to observe all things whatsoever Ihave commanded you,Mat_28:19, Mat_28:20. This is the outward sign and seal ofsalvation, baptism, called here the washing of regeneration.(7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of theHoly Ghost;not excluding the Father and the Son, who in all works withoutthemselves are concurring; nor the use of means, the word and sacraments, bywhich the Spirit works; through his operation it is that they have their saving effect.In the economy of our salvation, the applying and effecting part is especiallyattributed to the Holy Spirit. We are said to be born of the Spirit, to be quickenedand sanctified by the Spirit, to be led and guided, strengthened and helped, by theSpirit. Through him we mortify sin, perform duty, walk in God's ways; all the actsand operations of the divine life in us, the works and fruits of righteousness withoutus, all are through this blessed and Holy Spirit, who is therefore called the Spirit oflife, and of grace and holiness; all grace is from him. Earnestly therefore is he to besought, and greatly to be heeded by us, that we quench not his holy motions, norresist and oppose him in his workings. Res delicatula est Spiritus - The Spirit is atender thing.As we act towards him, so may we expect he will to us; if we slight, andresist, and oppose his workings, he will slacken them; if we continue to vex him, hewill retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to theday of redemption,Eph_4:30. The Spirit seals by his renewing and sanctify