The Epistle of Paul to Titus
Tit 1:1b according Titus 1:4; cf. 1 Tim. 1:1; 2 Tim. 1:1
Tit 1:11c faith Titus 1:4; 1 Tim. 1:4
Paul was an apostle according to four things: (1) the command of God (1 Tim. 1:1), (2) the promise of life (2 Tim. 1:1), (3) the faith of God’s chosen ones, and (4) the full knowledge of the truth, which is according to godliness. The command, on God’s side, speaks for Him and requires something of us for Him. Faith, on our side, responds to God’s requirements and receives His life. Faith is a proclamation that we are unable to fulfill God’s requirements but that God has done everything for us and that we receive what He has done. The life promised by God is what we have received of Him for the carrying out of His demand. It was in this way that Paul was an apostle to administrate God’s New Testament economy.
Tit 1:12d chosen 2 Tim. 2:10
See note 101 in 2 Tim. 2.
Tit 1:13e full 1 Tim. 2:4
See note 42 in 1 Tim. 2. Paul was an apostle not only according to the faith but also according to the full knowledge of the truth. Faith is to receive all God has planned for us, all God has done for us, and all God has given to us. The full knowledge of the truth is a thorough apprehension of the truth, a full acknowledgment and appreciation of the reality of all the spiritual and divine things that we have received through faith. Apostleship is according to such an apprehension and appreciation of the reality of God’s eternal economy.
Tit 1:14f according 1 Tim. 6:3
The truth, the reality, of God’s eternal economy is according to godliness, which is God manifested in man (see notes 162 and 163 in 1 Tim. 3). Apostleship is the dispensing of this reality to God’s believing elect and the carrying out of such a godliness among them through preaching, teaching, and administrating in the Word and in the Spirit (1 Tim. 6:3).
Tit 1:21a hope Titus 3:7
[ par. 1 2 ]
Tit 1:21 [1] Paul was an apostle not only according to the faith and the knowledge of the truth but also in the hope of eternal life, which God, who cannot lie, promised in eternity. This corresponds with according to the promise of life in 2 Tim. 1:1. In the hope of eternal life means on the basis of, on the condition of, relying on the hope of, eternal life. Eternal life, the uncreated life of God, is not only for us to partake of and enjoy today but also for us to inherit (Matt. 19:29) in its full extent for eternity. Today’s experience of eternal life qualifies us to inherit it in the future. The enjoyment of eternal life today is a foretaste; the inheritance of eternal life in the coming age and in eternity will be the full taste. This inheritance is the hope of eternal life (see note 73 in ch. 3). This is the blessed hope revealed in 2:13, composed of the freedom of the glory of full sonship, the redemption of our body (Rom. 8:21-25), the salvation to be revealed at the last time (1 Pet. 1:5), and the living hope of the incorruptible, undefiled, and unfading inheritance kept in the heavens for us (1 Pet. 1:3-4). This is the full, spiritual, divine, and heavenly blessing and enjoyment of eternal life, both in the millennium and in the new heaven and new earth (2 Pet. 1:11; 3:13; Rev. 21:6-7), referred to in 1 Tim. 4:8. Paul assumed his apostleship and accomplished his apostolic ministry not based on any benefit in the present life, nor taking the privilege of the law as a condition, but based on this hope as a condition, indicating that for his apostleship he relied on and trusted in the divine life with all its hope, which God promised in eternity and which was brought to us through the gospel (2 Tim. 1:10).
Tit 1:21 [2] This Epistle concerns the maintaining of order in the churches. For this, the faith of God’s chosen ones, the truth according to godliness, and eternal life are indispensable. Hence, in the very opening word these three things are set forth.
Tit 1:22b eternal 1 Tim. 1:16
The divine life, the uncreated life of God, which not only lasts forever timewise but also is eternal and divine in its nature. See note 103 in 2 Tim. 1.
Tit 1:2c cannot Num. 23:19; Heb. 6:18
Tit 1:23d promised 2 Tim. 1:1
This must be the promise of the Father to the Son in eternity. The Father chose us in the Son and predestinated us unto sonship through Him (Eph. 1:5) before the foundation of the world. It must have been in eternity that the Father promised the Son that He would give His eternal life to His believers. By this life the believers, who were given to the Son in eternity (John 17:2), would become His brothers (Heb. 2:11).
Tit 1:24 before
Before the world began.
Tit 1:2e times 2 Tim. 1:9
Tit 1:31a its 1 Tim. 2:6; 6:15
The proper time for the eternal life to be manifested.
Tit 1:3b manifested 2 Tim. 1:10
Tit 1:32 His
Equal to eternal life in v. 2. This corresponds with 1 John 1:1-2.
Tit 1:3c word John 6:63; Acts 5:20; Phil. 2:16
Tit 1:3d proclamation 2 Tim. 4:17; Rom. 10:14; Eph. 2:17
Tit 1:3e entrusted 1 Tim. 1:11
Tit 1:3f according 1 Tim. 1:1
Tit 1:33 command
See note 12 in 1 Tim. 1.
Tit 1:4a Titus 2 Tim. 4:10
Tit 1:4b child cf. 1 Tim. 1:2
Tit 1:41 common
The faith that is common to all believers (cf. 2 Pet. 1:1).
Tit 1:5a Crete Titus 1:12; Acts 2:11; 27:7
Tit 1:5b elders Acts 14:23
Tit 1:51c every Rev. 1:11
These words, compared with every church in Acts 14:23, indicate not only that the jurisdiction of a local church is the city in which it is located but also that in one city there should be only one church. The eldership of a local church should cover the entire city in which that church is located. Such a unique presbytery in a city preserves the unique oneness of the Body of Christ from damage. One city should have only one church with one presbytery. This practice is illustrated, beyond any question or doubt, by the clear pattern in the New Testament (Acts 8:1; 13:1; Rom. 16:1; 1 Cor. 1:2; Rev. 1:11) and is an absolute prerequisite for the maintaining of proper order in a local church. Because of this, the first thing the apostle charged Titus to do in setting things in order was to appoint elders in every city.
Tit 1:5d directed 1 Tim. 1:18
Tit 1:6a If vv. 6-9: 1 Tim. 3:2-7
Tit 1:6b unreprovable 1 Tim. 3:10
Tit 1:61 husband
See note 23 in 1 Tim. 3.
Tit 1:6c dissoluteness Eph. 5:18; 1 Pet. 4:4
Tit 1:6d unruly Titus 1:10; 1 Tim. 1:9
Tit 1:71a overseer 1 Tim. 3:2
Referring to the elders in v. 5. See note 21 in 1 Tim. 3.
Tit 1:7b steward Luke 12:42; 1 Cor. 4:1-2
Tit 1:7c self-willed 2 Pet. 2:10
Tit 1:72 not
Not easily provoked.
Tit 1:73 not
See note 31 in 1 Tim. 3.
Tit 1:74 not
See note 32 in 1 Tim. 3.
Tit 1:75 not
See note 84 in 1 Tim. 3.
Tit 1:81 hospitable
See note 27 in 1 Tim. 3.
Tit 1:8a lover cf. 2 Tim. 3:3
Tit 1:82 of
See note 25 in 1 Tim. 3.
Tit 1:83 holy
See note 751 in Luke 1.
Tit 1:91a Holding 2 Tim. 1:13; 2 Thes. 2:15
The elders are appointed to administrate God’s government in a local church that good order may be maintained in the church. To accomplish this, the elders need to hold to the faithful word, which is according to the apostles’ teaching, that they may be able to stop troublesome talkers and calm a tumultuous situation (vv. 9-14).
Tit 1:92b faithful 1 Tim. 1:15
The trustworthy, reliable, and true word that was taught in the churches according to the apostles’ teaching. The elders in a local church should hold to this kind of healthy word that they may fulfill their duty in teaching (1 Tim. 3:2; 5:17).
Tit 1:93 teaching
The teaching of the apostles (Acts 2:42) eventually became the New Testament. This indicates that (1) the churches were established according to the apostles’ teaching and followed their teaching, and (2) the order of the churches was maintained by the faithful word, which was given according to the apostles’ teaching. The disorder in the church was due mainly to deviation from the apostles’ teaching. To counter this, we must hold to the faithful word taught in the churches according to the apostles’ teaching. In a darkened and confused situation, we must cleave to the enlightening and ordering word in the New Testament—the apostles’ teaching. To maintain order in the church, the apostles’ word according to God’s revelation is needed in addition to the eldership.
Tit 1:94c healthy Titus 2:1; 1 Tim. 1:10; 2 Tim. 4:3
See note 101 in 1 Tim. 1.
Tit 1:95 convict
To disclose the true character of anything so as to convict and, hence, reprove someone by exposing his fault. It is translated reprove in Eph. 5:11, 13.
Tit 1:96 those
Or, the gainsayers.
Tit 1:9d oppose 2 Tim. 2:25
Tit 1:10b vain 1 Tim. 1:6
Tit 1:10c deceivers 2 Tim. 3:13
Tit 1:101d those Acts 11:2
The Jewish believers who were seducers within the church.
Tit 1:111 stopped
Stopped by severe reproof (v. 13) with the faithful word, which is according to the apostles’ teaching (v. 9).
Tit 1:11a households 2 Tim. 3:6
Tit 1:11b things 1 Tim. 5:13
Tit 1:112c for 1 Tim. 6:5; 2 Pet. 2:3
Similar to what the reprobate prophet Balaam did (2 Pet. 2:15-16; Jude 11).
Tit 1:121 themselves
The Cretans. All those mentioned in vv. 9b-10 were such.
Tit 1:122a prophet cf. Acts 17:28
A heathen prophet, probably referring to Epimenides, a native of Crete who lived about 600 B.C., according to a legend.
Tit 1:123 gluttons
Lit., bellies.
Tit 1:131a reprove Titus 2:15; 1 Tim. 5:20; 2 Tim. 4:2
The same word is translated convict in v. 9. See note 5 there.
Tit 1:132b severely 2 Cor. 13:10
Or, sharply.
Tit 1:133c healthy Titus 2:2, 1; 1:9; 1 Tim. 1:10
The gainsayers (v. 9) and vain talkers (v. 10) were infected with doctrinal diseases and became unhealthy in the faith. They needed the inoculation of the healthy teaching and the healthy word (1 Tim. 1:10; 6:3, and notes), which the elders should provide (v. 9) for their healing.
Tit 1:134 faith
Objective faith. See notes 193 in 1 Tim. 1 and 91 in 1 Tim. 3.
Tit 1:141a myths 1 Tim. 1:4
See note 41 in 1 Tim. 1. The Jewish myths might have been the seed of the Gnostic mythologies.
Tit 1:142b commandments Col. 2:22; Matt. 15:9
According to the next verse, these commandments of the heretics must have been precepts concerning abstinence from meats and other things ordained by God for man’s use (cf. 1 Tim. 4:3; Col. 2:20-22). These were the commandments not of the ascetics but of the early Gnostics. What the Gnostics adopted was theosophy, which concerned God and the universe and was based on mystical concepts. It was a theory on understanding the things of God and spirits; that is, it was a philosophy or a form of mysticism that employed physical means to communicate with God and spirits. It came from Jewish sources, and some of it was probably derived from the Mosaic law.
Tit 1:143c turn 2 Tim. 4:4
Probably referring to those of the circumcision (v. 10).
Tit 1:144d truth 1 Tim. 2:4
See notes 42 in 1 Tim. 2 and 155 in 1 Tim. 3. The truth here and the faith in the preceding verse prove that those who were dealt with here were not unbelievers. They were those in the church who had turned away from the truth concerning God’s economy. It is possible that most of them were Jewish Christians who still held to their Jewish myths and traditions and thereby became a great disturbance to the church. They had to be stopped by the word of the truth according to the faith, that the order in the church might be maintained under the established eldership.
Tit 1:151 All
This must have been a Christian maxim. The apostle quoted it to refute the commandments of men (v. 14), i.e., the precepts of abstinence, which forbade certain actions and the eating of certain foods (1 Tim. 4:3-5; Rom. 14:20).
Tit 1:15a pure Luke 11:41; Acts 10:15; Rom. 14:20
Tit 1:152 defiled
Or, polluted.
Tit 1:15b nothing Rom. 14:14
Tit 1:153c mind 2 Tim. 3:8
The mind is the leading part of our soul, and the conscience is the main part of our spirit. If our mind is polluted, our soul is spontaneously polluted; and if our conscience is defiled, our spirit is unavoidably defiled. This is all due to unbelief. Our faith purifies us (Acts 15:9).
Tit 1:161 profess
Or, confess.
Tit 1:16a deny 1 Tim. 5:8; 2 Tim. 3:5
Tit 1:16b abominable Rev. 21:8
Tit 1:16c disobedient Titus 3:3
Tit 1:162d disapproved 2 Tim. 3:8
Or, reprobate, worthless, disqualified. The Greek word means unable to stand the test.
Tit 2:11a healthy Titus 1:9
See note 101 in 1 Tim. 1. The healthy teaching is always according to the truth (1:14) of the faith (1:13). It is the content of the apostles’ teaching, the content of God’s New Testament economy. It not only ministers the life supply to the believers and heals the spiritual diseases, but in so doing it also brings the church into a sound condition with a good order. Hence, it is very much stressed in these three books, 1 and 2 Timothy and Titus, books dealing with the disorder and decline of the church.
Tit 2:2a older 1 Tim. 5:1
Tit 2:21b temperate 1 Tim. 3:2, 11
See note 24 in 1 Tim. 3.
Tit 2:22c grave Titus 2:7; 1 Tim. 3:4, 8, 11
See note 23 in 1 Tim. 2.
Tit 2:23 of
See note 25 in 1 Tim. 3.
Tit 2:2d sober Titus 2:5-6; 1 Tim. 3:2
Tit 2:24e healthy Titus 1:13
See note 133 in ch. 1.
Tit 2:2f faith 1 Tim. 1:14; 2 Tim. 1:13
Tit 2:3a Older 1 Tim. 5:2
Tit 2:31 demeanor
Or, deportment, including gesture and habit.
Tit 2:3b befits 1 Tim. 2:10
Tit 2:32 sacred
The same in Greek as sacred things in 1 Cor. 9:13. See note 1 there.
Tit 2:33 not
See note 112 in 1 Tim. 3.
Tit 2:3c slanderers 1 Tim. 3:11; 2 Tim. 3:3
Tit 2:34d enslaved 1 Tim. 3:3, 8
Compare with addicted in 1 Tim. 3:8. To be enslaved may be worse than to be addicted.
Tit 2:35 teachers
Giving good instruction.
Tit 2:41 train
The Greek word means to cause to be of sober mind, of sound mind; to restore one to one’s senses. Hence, it is to train, to develop sound judgment and prudence.
Tit 2:42 to
Lit., to be lovers of their husbands, lovers of their children.
Tit 2:5b pure 1 Pet. 3:2; 2 Cor. 11:2
Tit 2:5c home 1 Tim. 5:14
Tit 2:51 good
I.e., kind.
Tit 2:5d subject Eph. 5:22, 24; 1 Tim. 2:11
Tit 2:52e word 1 Tim. 6:1
The word of God properly and adequately taught in a local church should be testified to by the sisters’ submission to their own husbands; otherwise, it may be ill spoken of.
Tit 2:53 blasphemed
Ill spoken of, reproached.
Tit 2:6a younger 1 Tim. 5:1
Tit 2:71 presenting
The apostle charged Titus to speak things fitting to the healthy teaching (v. 1). Now he charged him further to present himself as a pattern of good works. In his teaching, which had to be healthy, he needed to show three things: (1) incorruption, with nothing corrupted or corrupting but with everything pure, genuine, and sincere in content, presentation, and motive; (2) gravity, dignity worthy of reverence; and (3) healthy speech, discourse given with healthy words (1 Tim. 6:3) to minister healthy things, speech that is not censurable, not reprehensible (v. 8).
Tit 2:7a pattern 1 Tim. 4:12; 1 Pet. 5:3
Tit 2:72b gravity Titus 2:2
See note 23 in 1 Tim. 2.
Tit 2:8a Healthy 1 Tim. 6:3; 2 Tim. 1:13
Tit 2:81 condemned
Censured, reprehended.
Tit 2:82 he
Lit., the one of the opposite, contrary, side; i.e., the heathen or Jewish opposer.
Tit 2:8b opposes Titus 1:9; 2 Tim. 2:25; 3:8
Tit 2:8c shame 2 Thes. 3:14; 1 Pet. 3:16
Tit 2:83 nothing
The healthy teaching with the healthy speech composed of healthy words is the most effective antidote to the opposer’s slanderous speaking. Such light-shedding and life-imparting teaching of the word of the truth always stops the mouth of doctrinal opinion instigated by the old serpent.
Tit 2:91a slaves 1 Tim. 6:1-2; Eph. 6:5; 1 Pet. 2:18
Not servants but bondslaves bought in the market like oxen and horses. Certainly Paul did not agree with the system of slavery. However, as a teacher appointed by God and as one with spiritual sight, he did not touch the existing social system. To have done so would have given his readers the impression that he was a social reformer, not a teacher of God’s economy, and would have obscured his teaching concerning the living out of Christ’s divine life in our human living in the midst of any kind of social system.
Tit 2:101 faithfulness
Fidelity, trustworthiness.
Tit 2:102 adorn
Or, ornament. The same word is used in 1 Tim. 2:9. The faithfulness of a bondslave can be the ornament that adorns the teachings of God our Savior. The teachings of God could be adorned even through the conduct of bondslaves!
Tit 2:103a Savior Titus 3:4; 1 Tim. 1:1
Our Savior is not only Christ but the Triune God embodied in Christ, as indicated in v. 13. Our Savior God desires not only to save us but also to teach us the full knowledge of the truth (1 Tim. 2:4). Hence, it mentions here the teachings of our Savior God, which can be beautified, adorned, by the transformed character of the most vile persons saved by His grace.
Tit 2:111 For
Verses 11-14 give us a remarkable summary of the economy of God’s salvation. The apostle used this as a reason for his exhortations in vv. 1-10.
Tit 2:112a grace Titus 3:7; 2 Tim. 1:9
The grace of God is actually God Himself in Christ as everything to us for our enjoyment. See note 171 in John 1. This grace plays the most important role in the economy of God’s salvation.
Tit 2:113 bringing
The eternal grace of God, the saving grace, was destined in Christ to bring to us God’s salvation, the complete salvation that comprises forgiveness, justification, reconciliation, redemption, regeneration, sanctification, transformation, and conformation; to redeem us back to God; to impart God’s life to us; and to bring us into an organic union with God for the fulfillment of His eternal purpose.
Tit 2:11b all 1 Tim. 2:4
Tit 2:114c appeared Titus 3:4; 2 Tim. 1:10
Grace came through Christ (John 1:17). It was given to us in eternity (2 Tim. 1:9), but in the Old Testament it was hidden. In the New Testament it appeared through the first appearing of Christ (2 Tim. 1:10), bringing salvation to all men, both Jews and Gentiles.
Tit 2:121a ungodliness 2 Tim. 2:16
See note 162 in 2 Tim. 2.
Tit 2:122b worldly Titus 3:3; 1 Tim. 6:9; 1 John 2:16; 1 Pet. 4:2
Lusts that find their gratification in this world. Ungodliness is the absence of the expression of God; worldly lusts are the expressions of our flesh. Both ungodliness and worldly lusts should be denied that we may live a God-expressing and flesh-restricting life.
Tit 2:123c soberly 2 Tim. 4:5
Discreetly, self-restrictingly. Soberly is toward ourselves; righteously, toward others; and godly, toward God.
Tit 2:124d righteously Rom. 14:17
I.e., justly.
Tit 2:12e godly 2 Tim. 3:12; 1 Tim. 2:10
Tit 2:12f present 1 Tim. 6:17; 2 Tim. 4:10
Tit 2:131a Awaiting 1 Cor. 1:7; Phil. 3:20; 1 Thes. 1:10; Heb. 9:28
Awaiting expectantly what is accepted by faith.
Tit 2:132 blessed
The blessed hope is the appearing of Christ in His glory. The appearing of Christ will bring us into full sonship, i.e., the redemption of our body, that we may enjoy the freedom of the glory of the children of God, for which we were saved (Rom. 8:21-25). This is the hope of eternal life (1:2), a hope of eternal blessing, a blessed hope in the eternal life of the Triune God, based on which Paul became an apostle.
Tit 2:13b appearing 1 Tim. 6:14; 2 Tim. 4:1, 8; 2 Thes. 2:8
Tit 2:133c glory Matt. 16:27; 25:31; 1 Pet. 4:13
The glory of the Father (Matt. 16:27), which has been given to the Son (John 17:24) and into which we, as the many sons of God, will be brought (Heb. 2:10). By His wisdom God ordained us before the ages unto this glory (1 Cor. 2:7), and the God of all grace called us and saved us into this eternal glory (1 Pet. 5:10; 2 Tim. 2:10). The weight of this glory is exceedingly surpassing and eternal (2 Cor. 4:17), and with this glory we will be glorified (Rom. 8:17, 30). The appearing of this glory of Christ, our great God and Savior, is the blessed hope that we are awaiting.
Tit 2:134 great
Through the centuries there have been two schools of interpretation regarding this remarkable, marvelous, and excellent sacred and divine title: (1) that two persons are indicated, God and Christ; (2) that there is but one person, Jesus Christ being our great God and Savior, the deity of Christ thus being asserted. We prefer the second interpretation, with a comma after Savior. This corresponds with the two sacred titles revealed at the birth of Christ: Jesus—Jehovah the Savior—and Emmanuel—God with us (Matt. 1:21-23). Our Lord not only is our Savior but also is God, and not merely God but the great God, the God who is great in nature, in glory, in authority, in power, in deed, in love, in grace, and in every divine attribute. In 1 Tim. 2:5 our Lord is revealed as a man; here, as the great God. He is both man and God. His appearing in His divine glory will be not only for saving His people into His eternal kingdom, but also for bringing them into God’s eternal glory (Heb. 2:10; 1 Pet. 5:10). Hence, His appearing in His glory is our blessed hope.
Tit 2:13d God 1 Tim. 1:1; 2 Pet. 1:1
Tit 2:14a gave 1 Tim. 2:6; Eph. 5:2
Tit 2:141 for
On our behalf, not instead of us.
Tit 2:142b redeem Gal. 3:13; 4:5
Buy with a price (1 Cor. 6:20; 1 Pet. 1:18-19; 1 Tim. 2:6).
Tit 2:14c from 1 Pet. 1:18
Tit 2:14d purify Heb. 1:3; 9:14; Ezek. 37:23
Tit 2:143 particular
An expression borrowed from the Old Testament (Deut. 7:6; 14:2; 26:18), denoting a people possessed by God as His unique, peculiar treasure (Exo. 19:5), His own possession (1 Pet. 2:9).
Tit 2:14e people Exo. 19:5; Deut. 14:2; 1 Pet. 2:9
Tit 2:14f zealous Titus 3:1, 8; 2 Tim. 3:17; Eph. 2:10; 1 Pet. 3:13
Tit 2:151 These
All the things in vv. 1-14.
Tit 2:15a exhort 1 Tim. 4:13; 2 Tim. 4:2
Tit 2:152b convict Titus 1:13; 1 Tim. 5:20
See notes 131 and 95 in ch. 1.
Tit 2:153c authority Matt. 7:29; Mark 1:22
Lit., command. With all authority modifies both exhort and convict. To exhort and convict with all authority is to advise and convict imperatively in every way with words of authority, as if one were giving commands.
Tit 2:154 Let
This exhortation, connected with the matter of authority in the preceding sentence, is the conclusion of all the charges given to Titus in this chapter. It concerns mainly his teaching (vv. 1, 7-8, 15). The healthy teaching with the healthy words according to godliness kept him in gravity, which invites respect and reverence.
Tit 2:15d despise 1 Tim. 4:12
Tit 3:11a subject Rom. 13:1; 1 Pet. 2:13
This is to recognize God’s authority and respect His government over men (Rom. 13:1-2).
Tit 3:1b ready Titus 3:8, 14; 2 Tim. 2:21; 3:17
Tit 3:2a slander 2 Tim. 3:2
Tit 3:21b uncontentious 1 Tim. 3:3; 2 Tim. 2:24
Not quarrelsome; peaceable.
Tit 3:22c gentle 1 Tim. 3:3; Phil. 4:5
See note 33 in 1 Tim. 3.
Tit 3:2d meekness 2 Tim. 2:25
Tit 3:31 were
We should remember that in nature we were the same as others, living in the fallen condition; therefore, we should sympathize with their pitiful life and pray for their salvation (1 Tim. 2:1, 4).
Tit 3:3a once Rom. 11:30; Eph. 2:3; Col. 1:21
Tit 3:3b disobedient Titus 1:16
Tit 3:3c deceived Titus 1:10; 2 Tim. 3:13
Tit 3:3e various 2 Tim. 3:6; Titus 2:12
Tit 3:32 lusts
Or, desires and gratifications.
Tit 3:3f pleasures 2 Tim. 3:4
Tit 3:3g malice Rom. 1:29; Eph. 4:31
Tit 3:3h envy 1 Tim. 6:4; Gal. 5:21
Tit 3:41a kindness Rom. 2:4; Eph. 2:7
It is the kindness and the love of our Savior God that saved us and made us different from others.
Tit 3:4b love John 3:16; 1 John 4:9; Eph. 2:4
Tit 3:4c Savior Titus 2:10; 1 Tim. 1:1
Tit 3:4d appeared Titus 2:11
Tit 3:51a works 2 Tim. 1:9; Rom. 9:11; 11:6; Eph. 2:9
I.e., works of righteousness done in the element and sphere of righteousness, denoting genuine works of righteousness. Even such genuine works of righteousness are not sufficient to be the basis and condition of our salvation. Only the washing of regeneration and the renewing of the Holy Spirit, brought to us by God’s mercy, are sufficient to cause us to be saved.
Tit 3:5b righteousness Phil. 3:9
Tit 3:52c mercy Eph. 2:4; 1 Pet. 1:3; Rom. 9:16, 18
Verse 11 of ch. 2 says that the grace of God brings salvation to man, and v. 7 of this chapter says that we are justified by the grace of the Lord. But this verse says that according to His mercy God saved us. God’s mercy reaches farther than His grace. Our pitiful condition created a wide gap between us and God’s grace. It was God’s mercy that bridged this gap and brought us to His salvation of grace. See notes 162 in Heb. 4 and 132 in Matt. 9.
Tit 3:5d saved 2 Tim. 1:9
Tit 3:53e washing Eph. 5:26; 1 Cor. 6:11; cf. Ezek. 36:25-27
Lit., laver; for the washing away of uncleanness.
Tit 3:54f regeneration John 3:3
The Greek word for regeneration is different from that for regenerated in 1 Pet. 1:23. The only other place the word is used is Matt. 19:28, where it is used for the restoration in the millennium (see note 1 there). Here it refers to a change from one state to another. Being born again is the commencing of this change. The washing of regeneration begins with our being born again and continues with the renewing of the Holy Spirit as the process of God’s new creation, a process that makes us a new man. It is a kind of reconditioning, remaking, or remodeling, with life. Baptism (Rom. 6:3-5), the putting off of the old man, the putting on of the new man (Eph. 4:22, 24; Col. 3:9-11), and transformation by the renewing of the mind (Rom. 12:2; Eph. 4:23) are all related to this wonderful process. The washing of regeneration purges away all the things of the old nature of our old man, and the renewing of the Holy Spirit imparts something new—the divine essence of the new man—into our being. In this is a passing from our old state into a wholly new one, from the old creation into the status of a new creation. Hence, both the washing of regeneration and the renewing of the Holy Spirit are working in us continually throughout our life until the completion of the new creation.
Tit 3:5g renewing Rom. 12:2; Eph. 4:23; Col. 3:10; Rom. 6:4; 2 Cor. 5:17; Gal. 6:15; Ezek. 36:26
Tit 3:55 Holy
In 1 Timothy the church is stressed (1 Tim. 3:15-16), in 2 Timothy the Scripture (2 Tim. 3:15-16), and in Titus the Holy Spirit. The church is the house of the living God, expressing God in the flesh, and is the pillar and base of the truth, the divine reality of the great mystery—God manifested in the flesh. The Scripture is the breath of God, containing and conveying His divine essence for our nourishing and equipping to make us perfect and complete for His use. The Holy Spirit is the divine person, washing and renewing us in the divine element to make us a new creation with the divine nature, that we might be heirs of God in His eternal life, inheriting all the riches of the Triune God.
Tit 3:5h Spirit 2 Tim. 1:14; Eph. 1:13; Gal. 3:5; 4:6; 1 Cor. 3:16; 6:19; Rom. 8:9, 11; Ezek. 36:27
Tit 3:61a poured Joel 2:28; Acts 2:33; 10:45; Rom. 5:5
The Holy Spirit, who is the Triune God reaching man, has been not only given to us but poured out upon us richly through Jesus Christ, our Redeemer and Savior, to impart to us all the divine riches in Christ, including God’s eternal life and His divine nature, as an eternal portion for us to enjoy.
Tit 3:6b richly 1 Tim. 6:17; Rom. 10:12
Tit 3:71 In
This verse speaks forth the issue and goal of God’s salvation (v. 5) and justification (v. 7), which include the washing of regeneration and the renewing of the Holy Spirit (vv. 5-6). This issue and goal are to make us heirs of God according to the hope of eternal life.
Tit 3:7a justified Rom. 3:24; Gal. 2:16
Tit 3:72 His
The grace of the Savior God, who is mentioned in v. 4 (cf. Rom. 3:24; 5:2, 15).
Tit 3:7b grace Titus 2:11; Rom. 5:15, 17, 21
Tit 3:73c heirs Rom. 8:17; Gal. 4:7; 3:29
Not merely sons but heirs who are qualified to inherit the Father’s estate (Rom. 4:14; 8:17; Gal. 3:29; 4:7). Such heirs are born (John 1:12-13) of God’s eternal life (John 3:16). This eternal life enables them not only to live and enjoy God in this age but also to inherit in the coming age and in eternity all the riches of what God is to them. Hence, there is the hope of eternal life. God’s eternal life is our enjoyment today and our hope for tomorrow (see note 21 in ch. 1). According to this hope we become heirs of God to inherit all His riches for eternity. This is the climax, the eternal goal, of His eternal salvation with His eternal life, which has been given to us by grace in Christ.
Tit 3:7e eternal 1 Tim. 1:16
Tit 3:8a Faithful 1 Tim. 1:15
Tit 3:81 the
The word in vv. 3-7.
Tit 3:82 these
The things mentioned in vv. 1-7.
Tit 3:83b confidently 1 Tim. 1:7
Or, consistently, steadfastly, positively affirm (with persistence and thoroughness). The same Greek word is used in 1 Tim. 1:7. See note 2 there.
Tit 3:8c respectable Titus 3:1
Tit 3:91a avoid 2 Tim. 2:16
The positive things stressed in vv. 4-8 should be affirmed strongly and consistently, such as our Savior God, Jesus Christ our Savior, the Holy Spirit, God’s kindness, love, mercy, grace, and eternal life, with His acts of justifying, saving, washing, regenerating, and renewing. These are the Triune God with His attributes and virtues, plus His divine actions in His eternal salvation; they are things of life, which belong to the tree of life (Gen. 2:9) and produce heirs who will inherit all that God is to them. The negative things dealt with in vv. 9-11 should be avoided, such as foolish questionings, genealogies, strifes, contentions about the law, and factious, opinionated men. These are matters of (deadening) knowledge, which belong to the tree of knowledge and kill their victims. The things of life, which belong to the tree of life, should be stressed, whereas the matters of knowledge, which belong to the tree of knowledge, should be avoided.
Tit 3:92b questionings 2 Tim. 2:23; 1 Tim. 6:4
Questions stirred up by genealogies (1 Tim. 1:4).
Tit 3:93c genealogies 1 Tim. 1:4
See note 42 in 1 Tim. 1.
Tit 3:94d strifes 1 Tim. 6:4; 2 Cor. 12:20; Gal. 5:20
Issuing out of the questionings and genealogies.
Tit 3:95e contentions 2 Tim. 2:14, 23; 1 Tim. 6:4; Acts 18:15
Or, fightings. These are due to different opinions that issue from the deviant and mythological studies of the law.
Tit 3:96f law 1 Tim. 1:7, 8, 9
Referring to the Jewish law. That law was used by Gnostic Judaism, which was set up to oppose the simplicity of the gospel.
Tit 3:9g unprofitable 2 Tim. 2:14
Tit 3:97h vain Titus 1:10; 1 Tim. 1:6
Aimless, without result.
Tit 3:101a factious 1 Cor. 11:19; Gal. 5:20; Rom. 16:17
A heretical, sectarian man who causes divisions by forming parties in the church according to his own opinions (see note 13 in 2 Pet. 2). The Gnostic Judaism referred to in the preceding verse must be related to this.
Tit 3:10b admonition 1 Cor. 10:11; Eph. 6:4; cf. Matt. 18:15, 17
Tit 3:102c refuse cf. Rom. 16:17; 2 Thes. 3:6, 14; 2 John 10
In order to maintain good order in the church, a factious, divisive person should be refused, rejected, after a first and second admonition. This is done to stop intercourse with a contagiously divisive person for the church’s profit.
Tit 3:111 perverted
Lit., turned out of the way. It is more extreme than being turned away from the right path (1:14).
Tit 3:11a sinning 2 Cor. 12:21; 13:2
Tit 3:12a Tychicus 2 Tim. 4:12; Acts 20:4
Tit 3:12b come cf. 2 Tim. 4:9
Tit 3:121c Nicopolis cf. 2 Tim. 4:10
A city in the southwestern corner of Macedonia, where this Epistle was written. See note 62 in 2 Tim. 4.
Tit 3:12d winter 2 Tim. 4:21
Tit 3:131 Zenas
Artemas and Tychicus were intimate fellow workers of Paul; Zenas and Apollos worked independently of him. Yet Paul still charged Titus to care for the latter two, showing that there was no jealousy between the two groups of co-workers.
Tit 3:132a lawyer Matt. 22:35
See note 351 in Matt. 22.
Tit 3:13b Apollos Acts 18:24; 19:1; 1 Cor. 1:12; 3:4-6, 22
Tit 3:13c send Acts 15:3; 1 Cor. 16:6; 2 Cor. 1:16
Tit 3:14a respectable Titus 3:1, 8
Tit 3:14b needs Acts 20:34; Rom. 12:13; Phil. 2:25; 4:16
Tit 3:14c unfruitful 2 Pet. 1:8; cf. Phil. 1:11; 4:17; Col. 1:6, 10
Tit 3:15a with Acts 20:34
Tit 3:15b love Gal. 5:6; Eph. 6:23; Philem. 5
Tit 3:151c faith James 2:20, 22
[ par. 1 2 3 4 ]
Tit 3:151 [1] Referring to subjective faith, the act of our believing, which brings us into an organic union with the Lord (John 3:15; Gal. 3:26) and operates through love (Gal. 5:6). It is in the element and operation of this faith that the saints who were one with the Lord in His concern loved the suffering and faithful apostle.
Tit 3:151 [2] Faith and love are two inseparable, excellent virtues of the believers in Christ. Faith is given to us by God (note 15 in 2 Pet. 1) that by it we may receive Christ (John 1:12), the embodiment of the Triune God (Col. 2:9), and thereby enter into the Triune God and be joined to Him as one, having Him as our life, life supply, and everything. Love issues out of such a wonderful faith and enables us to live out all the riches of the Triune God in Christ with those who have believed into Christ with us, that the Triune God—the Father, the Son, and the Spirit—may have a glorious expression. Faith is for appreciating, substantiating, and receiving the unlimited riches of the Triune God; love is for experiencing, enjoying, and living out the immeasurably rich Triune God. Faith is for the believers to be joined to the Triune God, who is everything to them; love is for the believers to minister and transmit the Triune God to their fellow believers so that, in such a wonderful and powerful faith, all the believers may love one another with divine, transcendent love and live a corporate life in Christ. In this way the Body of Christ is realized and the processed Triune God is expressed today on the earth in the all-inclusive Christ through the immeasurable life-giving Spirit.
Tit 3:151 [3] The Epistle to Titus is the conclusion of the three books, 1 and 2 Timothy and Titus, and it concludes with the wonderful faith and the super-excellent love. This implies that, in the current of the church’s degradation, in order to be able to effectively stand firm and overcome the downward trend and factor in the church, this wonderful faith and this super-excellent love are indispensable. We should not walk by sight or care for the outward situation. Rather, in this wonderful faith we should enjoy its source, which is the Triune God, to whom we have been joined through this faith, and by this super-excellent love of the Triune God we should love Him and all those who belong to Him. Only in this way can we become, in the current of the church’s degradation, the overcomers whom the Lord is calling and is desiring to obtain in Revelation 2 and 3.
Tit 3:151 [4] This wonderful faith and this super-excellent love are out of the Triune God, who earnestly desires to be joined to us to be our everything. This Triune God passed through the process of incarnation, crucifixion, resurrection from the dead, and ascension to the heavens on high and was ultimately consummated as the life-giving Spirit (1 Cor. 15:45). This Spirit of life (Rom. 8:2), who includes divinity, humanity, and Christ’s crucifixion, resurrection, and ascension and is the reality of the all-inclusive Christ (John 14:16-20), dwells in our regenerated spirit (Rom. 8:16; 2 Tim. 4:22). When we contact this Triune God through prayer and by looking to Him, by means of our spirit, which was once dead and was made alive, He infuses Himself into us in many ways to become the faith within us toward Him and the love outside of us toward those who belong to Him. Such faith and such love are the reality and expression (1 John 4:8, 16) of the Triune God—the Father, the Son, and the Spirit—in whom we believe and whom we worship and receive. Also, they are the rich grace given to us in Christ by the Triune God (1 Tim. 1:14), not only to be the motivating power and expression of our spiritual life but also to become our breastplate (1 Thes. 5:8), which covers and protects the vital parts of our being. It is by such faith that we receive and enjoy the divine life that is revealed and ministered to us in the entire Gospel of John (John 3:16, 36), and it is by such love that we love the Lord and those who belong to Him (John 21:15-17; 13:34-35). Such faith and love are connected and go together: love comes from faith, and faith operates and works through love (Gal. 5:6). Love with faith enables us to love our Lord in incorruptibility so that we may have an overcoming church life (Eph. 6:23-24) for the fulfillment of God’s New Testament economy in Christ for the church. Therefore, it is in this faith that we are well pleasing to God (Heb. 11:6) and in this love that we are blessed of the Lord (1 Cor. 16:22). May this love with this faith be to the brothers from God the Father and the Lord Jesus Christ (Eph. 6:23).
Tit 3:15d Grace 1 Tim. 6:21; 2 Tim. 4:22