Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned. When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful. All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.
be submissive - "...to submit or subject oneself. The same Greek word is used in Rom 13:1 and 1 Peter 2:13." (Ryrie)
rulers and authorities - "...usually refer to angels (good angels as in Eph 3:10 or evil angels as in Eph 6:12), but here the reference is to human, governmental rulers. Though Christians are a 'special' people elected by God, redeemed from the world and no longer dependent upon it, they are not above the necessity of getting along with the civil authorities who govern them. When Paul wrote this, Nero had become an evil ruler." (Ryrie)
be ready for every good work - "—the injunction is inclusive of whatever assistance to authorities is consistent with the revealed will of God, as well as what is beneficial to all others, whether believers or otherwise. We are exhorted to 'work that which is good toward all men, and especially toward them that are of the household of the faith' (Gal 6:10). We are to be imitators of Him who 'went about doing good.' (Acts 10:38)." (Vine)
avoid quarreling - "Quarreling only arouses the hostility of non-Christians. Christian virtues are of an opposite sort." (Ryrie)
be gentle, and to show perfect courtesy toward all people - "—the comprehensive nature of this injunction is to be noted. The shewing, or giving manifestation of, is to be by attitude, act and speech, and that not only to fellow-believers but in all the walks of life. The natural tendency is to complain or grumble when people, whether acting officially, or in business dealings, or in general contact, cause inconvenience or delay, or act in insulting or ill-mannered behavior. These are the testing occasions when we are called to manifest the character of Christ and to give evidence that we are true followers of Him who could say 'I am meek and lowly in heart' (Matt 11:29). The word 'all' before 'meekness' stands in a position of strong emphasis in the original, and suggests both a fullness of the characteristic and its manifestation at all times." (Vine)
we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another - "—the remembrance of the fact that we once manifested some of these characteristics of our unregenerate nature, should in itself be an incentive to us to fulfill the exhortations just given. We ourselves stood in need of kindness, gentleness, meekness, on the part of others, and were so treated by God in His long-suffering. How then can we refuse kindness to those who stand in need of it?" (Vine)
loving kindness of God our Savior - "—the moral obligations in vv. 1 and 2 are now shown to be based on God's saving grace in Christ. The word chrestotes 'kindness,' denotes goodness in action, goodness expressing itself in deeds of grace, tenderness and compassion (as in Rom 2:4; 11:22; 2 Cor 6:6; Eph 2:7; Col 3:12; in Gal 5:22 it is rendered 'gentleness' in A.V.) ... God's kindness stands here in contrast to the malice, envy, and hatred of men." (Vine)
NOT because of works done by us in righteousness, BUT according to his own mercy - "Personal salvation is not achieved through good deeds but through the cleansing of the new birth." (Ryrie)
"—the fundamental teaching of the gospel, of the futility and worthlessness of all human efforts to obtain salvation by works, is especially prominent in Paul's Epistles, in all the periods of his epistolary ministry; see, in order, (a) Galatians 2:16; 3:11; Romans 3:20; 9:11; (b) Ephesians 2:8, 9; (c) 2 Timothy 1:9 and here." (Vine)
by the washing of regeneration - "—the word paliggenesia signifies new birth ('birth again'), i.e., spiritual regeneration. This involves the impartation of a new life, and the operating powers which effect this are 'the word of truth,' James 1:18; 1 Peter 1:23, and the Holy Spirit, John 3:5, 6. The 'washing' does not refer to baptism; it is explained in Ephesians 5:26, 'by the washing of water with the word.' The Word of God, received by faith at conversion, is the means, by the Spirit's operation in the heart, of the remission of sins and therefore, of the removal of their defilement.. The new birth and regeneration do not represent successive stages in spiritual experience; they refer to the same event but viewed in different ways. The new birth stresses the communication of the spiritual life in contrast to antecedent spiritual death; regeneration stresses the inception of a new stage of things in contrast with the old. Hence the connection of the word in its application to Israel in Matthew 19:28. With the new birth, or regeneration, comes the washing away of sin." (Vine)
"'The washing of regeneration' (v. 5). This should read 'The laver of regeneration.' The reference here is to the laver at the door of the Tabernacle, in the Wilderness. In it the priests were baptized, i.e., washed, for to baptize means to wash, the water being poured upon them. This symbolized the New Birth. The most effectual way of cleansing from sin is by putting to death. In the New Birth of regeneration the believer in Christ is put to death. He was baptized into death with Christ at Calvary and He rises into a new life with Christ in resurrection. This is an effectual break with sin. It is an effective washing—not the application of material water to the outward flesh, which accomplishes nothing, but the effectual action of the Holy Spirit within the soul not only regenerates but renews (v. 5) and in doing so sustains richly (v. 6 m.) the spiritual life which He imparts, thus preserving the believer unto his eternal inheritance (v. 7)." (Williams)
and - "Some regard the kai, 'and,' in this verse in Titus, as meaning 'even,' but as Scripture elsewhere speaks of the two distinct yet associated operating powers, there is not sufficient ground for this interpretation." (Vine)
renewal of the Holy Spirit - "...means either the initial act of conversion or, possibly, continual renewing by the Spirit throughout the life of the believer. In any case, salvation is God's gracious work, not a reward for man's worthwhile acts." (Ryrie)
"The mercy of God is seen, therefore, also in 'renewing of the Holy Ghost.' This is not a fresh bestowment of the Spirit, but a revival of His power, developing the Christian life. It indicates the constant operation of the Spirit (cp. Rom 12:2), which stresses the willing response on the part of the believer in adjusting his moral and spiritual thinking to the mind of God, with the consequent transforming effect upon his life)." (Vine)
being justified by his grace - "To justify was a legal term meaning to secure a favorable verdict, to acquit, to vindicate, to declare righteous (Deut 25:1)." (Ryrie)
"—justification comes at the same time as the washing of regeneration. Here it is shown to be the basis of more than salvation; it is the ground of a rectified relation to God." (Vine)
we might become heirs according to the hope of eternal life - "—this relation to God involves our becoming 'heirs of God and joint-heirs with Christ' (Rom 8:17). All that will be ours as heirs is in accordance with the hope granted us as our present enjoyment." (Vine)
The saying is trustworthy - "—or 'faithful is the word.' This has reference to what has just been stated in the preceding verses 4-7 and not to any supposed current saying." (Vine)
these things - "I.e., the counsels of verses 1-7." (Ryrie)
are excellent and profitable - "—the word kalos, good [excellent], denotes what is honorable, fair and virtuous (agathos, good [excellent] denotes what is beneficial, as in v. 1). The word ophelimos, profitable, is used of the Scriptures, 2 Timothy 3:16; of physical exercise, 1 Timothy 4:8; of godliness i.e., of good works (here)." (Vine)
"The conduct of the Christian as a subject of the state is governed by the same principle as motives his conduct as a member of the Church. He is to be obedient to the government and to show to his fellow-citizens, however hostile, immoral, debased or degraded, the same grace that God showed to him, remembering that he himself possesses the same corrupt nature as they, and that in that nature the seeds of all vile passions lie (v. 3). This governing principles of public conduct is foreign to, and opposed to, human nature. Self-interest, ambition, love of ease or of money or of position animate the ordinary members of society. The Christian's conduct is regulated by his relationship to God as the Saviour God — the especial title of these three Epistles. He recognizes that that which makes him different from others is not any merit in himself or any personal or moral superiority. He is even as they. Grace makes the difference, and it teaches him to be as kind and merciful to others as God was to himself." (Williams)
devote themselves to good works - "...probably has the general meaning of 'apply oneself to good deeds,' though the phrase may have the technical meaning of 'enter honorable occupations.'" (Ryrie)
avoid foolish controversies, genealogies, dissensions, and quarrels about the law - "Teachings of the circumcision party." (Ryrie)
"—cp. 1 Timothy 1:4-7; 6:4; 2 Timothy 2:23. These warnings form a special feature of all three pastoral epistles and show how widespread the evils had become, largely through Jewish influences, the Judaistic teachers finding a fruitful soil in the minds of gentile propagandists of philosophy and certain religious cults. The last two evils are probably the outcome of the first two." (Vine)
a person who stirs up division - "One who willfully chooses for himself and sets up a faction (see 1 Cor 11:19; Gal 5:20). Our responsibility is to reprimand such a person twice, then avoid him if he does not change." (Ryrie)
"—the word hairetikis, rendered 'heretical,' comes from the verb haireo, to choose. The corresponding noun hairesis (Eng., heresy) usually meant 'choice' in the language of the Greeks in the centuries just before, and in the first part of, the Christian era. Hence it came to denote self-willed opinion, and where that replaced subjection to the truth, the effect was to produce divisions in the assemblies and the formation of sects. Such opinions are often the outcome of personal preference or of the prospect of advantage; see 2 Peter 2:1, where 'destructive' (R.V.) signifies leading to ruin. A heretical man was, and is, one who strikes out on a line of his own choosing and cases strife, faction and division in an assembly. The meaning therefore, is that of causing divisions rather than that of holding false doctrine, though the latter is frequently involved. Such are to be warned once and again, and, if persistent in the evil, to be 'refused.' This does not necessarily imply excommunication; it would probably involve such action as to prevent their activities, and certainly their efforts to obtain prominence and exercise their influence." (Vine)
warped and sinful - "Turned aside, and hence, self-condemned." (Ryrie)
"—the refusal to listen to admonition indicates a heart that has been definitely turned aside (the word rendered 'perverted' suggests that the word is used in the LXX of Deut. 32:20 where 'very forward' is the rendering of the Hebrew). He cannot plead ignorance; through hardness of heart he persists in his course of sin (he goes on sinning); the existence of the party spirit arising from his influence, renders him self-condemned." (Vine)
Artemas - "Nothing more is known of him." (Ryrie)
Tychicus - "(See Acts 20:4; Eph 6:21; Col 4:7; 2 Tim 4:12.)" (Ryrie)
"Tychicus was a native of the province of Asia and perhaps of Ephesus, Acts 20:4. He accompanied Paul on his return from his third journey, and Paul gave a high commendation of him in Ephesians 6:21 and Colossians 4:7. That he was a companion of the apostle in his imprisonment we may gather from 2 Timothy 4:12." (Vine)
Nicopolis - "Nicopolis is almost certainly the city on the coast of Epirus. It was a commercial port and was a useful stopping place for missionary tours." (Vine)
Zenas - "Nothing more is known of him." (Ryrie)
"—nothing is know of Zenas. The probability is that he was an expert in Jewish law." (Vine)
Apollos - "The well-known associate of Paul." (Ryrie)
"Apollos is mentioned in Acts 18:24 and 1 Corinthians 3:4-6 and 16-22. What the apostle says of him here makes clear that there is no opposition in his teaching to that of the apostle." (Vine)
be submissive - "...to submit or subject oneself. The same Greek word is used in Rom 13:1 and 1 Peter 2:13." (Ryrie)
rulers and authorities - "...usually refer to angels (good angels as in Eph 3:10 or evil angels as in Eph 6:12), but here the reference is to human, governmental rulers. Though Christians are a 'special' people elected by God, redeemed from the world and no longer dependent upon it, they are not above the necessity of getting along with the civil authorities who govern them. When Paul wrote this, Nero had become an evil ruler." (Ryrie)
be ready for every good work - "—the injunction is inclusive of whatever assistance to authorities is consistent with the revealed will of God, as well as what is beneficial to all others, whether believers or otherwise. We are exhorted to 'work that which is good toward all men, and especially toward them that are of the household of the faith' (Gal 6:10). We are to be imitators of Him who 'went about doing good.' (Acts 10:38)." (Vine)
avoid quarreling - "Quarreling only arouses the hostility of non-Christians. Christian virtues are of an opposite sort." (Ryrie)
be gentle, and to show perfect courtesy toward all people - "—the comprehensive nature of this injunction is to be noted. The shewing, or giving manifestation of, is to be by attitude, act and speech, and that not only to fellow-believers but in all the walks of life. The natural tendency is to complain or grumble when people, whether acting officially, or in business dealings, or in general contact, cause inconvenience or delay, or act in insulting or ill-mannered behavior. These are the testing occasions when we are called to manifest the character of Christ and to give evidence that we are true followers of Him who could say 'I am meek and lowly in heart' (Matt 11:29). The word 'all' before 'meekness' stands in a position of strong emphasis in the original, and suggests both a fullness of the characteristic and its manifestation at all times." (Vine)
we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another - "—the remembrance of the fact that we once manifested some of these characteristics of our unregenerate nature, should in itself be an incentive to us to fulfill the exhortations just given. We ourselves stood in need of kindness, gentleness, meekness, on the part of others, and were so treated by God in His long-suffering. How then can we refuse kindness to those who stand in need of it?" (Vine)
loving kindness of God our Savior - "—the moral obligations in vv. 1 and 2 are now shown to be based on God's saving grace in Christ. The word chrestotes 'kindness,' denotes goodness in action, goodness expressing itself in deeds of grace, tenderness and compassion (as in Rom 2:4; 11:22; 2 Cor 6:6; Eph 2:7; Col 3:12; in Gal 5:22 it is rendered 'gentleness' in A.V.) ... God's kindness stands here in contrast to the malice, envy, and hatred of men." (Vine)
NOT because of works done by us in righteousness, BUT according to his own mercy - "Personal salvation is not achieved through good deeds but through the cleansing of the new birth." (Ryrie)
"—the fundamental teaching of the gospel, of the futility and worthlessness of all human efforts to obtain salvation by works, is especially prominent in Paul's Epistles, in all the periods of his epistolary ministry; see, in order, (a) Galatians 2:16; 3:11; Romans 3:20; 9:11; (b) Ephesians 2:8, 9; (c) 2 Timothy 1:9 and here." (Vine)
by the washing of regeneration - "—the word paliggenesia signifies new birth ('birth again'), i.e., spiritual regeneration. This involves the impartation of a new life, and the operating powers which effect this are 'the word of truth,' James 1:18; 1 Peter 1:23, and the Holy Spirit, John 3:5, 6. The 'washing' does not refer to baptism; it is explained in Ephesians 5:26, 'by the washing of water with the word.' The Word of God, received by faith at conversion, is the means, by the Spirit's operation in the heart, of the remission of sins and therefore, of the removal of their defilement.. The new birth and regeneration do not represent successive stages in spiritual experience; they refer to the same event but viewed in different ways. The new birth stresses the communication of the spiritual life in contrast to antecedent spiritual death; regeneration stresses the inception of a new stage of things in contrast with the old. Hence the connection of the word in its application to Israel in Matthew 19:28. With the new birth, or regeneration, comes the washing away of sin." (Vine)
"'The washing of regeneration' (v. 5). This should read 'The laver of regeneration.' The reference here is to the laver at the door of the Tabernacle, in the Wilderness. In it the priests were baptized, i.e., washed, for to baptize means to wash, the water being poured upon them. This symbolized the New Birth. The most effectual way of cleansing from sin is by putting to death. In the New Birth of regeneration the believer in Christ is put to death. He was baptized into death with Christ at Calvary and He rises into a new life with Christ in resurrection. This is an effectual break with sin. It is an effective washing—not the application of material water to the outward flesh, which accomplishes nothing, but the effectual action of the Holy Spirit within the soul not only regenerates but renews (v. 5) and in doing so sustains richly (v. 6 m.) the spiritual life which He imparts, thus preserving the believer unto his eternal inheritance (v. 7)." (Williams)
and - "Some regard the kai, 'and,' in this verse in Titus, as meaning 'even,' but as Scripture elsewhere speaks of the two distinct yet associated operating powers, there is not sufficient ground for this interpretation." (Vine)
renewal of the Holy Spirit - "...means either the initial act of conversion or, possibly, continual renewing by the Spirit throughout the life of the believer. In any case, salvation is God's gracious work, not a reward for man's worthwhile acts." (Ryrie)
"The mercy of God is seen, therefore, also in 'renewing of the Holy Ghost.' This is not a fresh bestowment of the Spirit, but a revival of His power, developing the Christian life. It indicates the constant operation of the Spirit (cp. Rom 12:2), which stresses the willing response on the part of the believer in adjusting his moral and spiritual thinking to the mind of God, with the consequent transforming effect upon his life)." (Vine)
being justified by his grace - "To justify was a legal term meaning to secure a favorable verdict, to acquit, to vindicate, to declare righteous (Deut 25:1)." (Ryrie)
"—justification comes at the same time as the washing of regeneration. Here it is shown to be the basis of more than salvation; it is the ground of a rectified relation to God." (Vine)
we might become heirs according to the hope of eternal life - "—this relation to God involves our becoming 'heirs of God and joint-heirs with Christ' (Rom 8:17). All that will be ours as heirs is in accordance with the hope granted us as our present enjoyment." (Vine)
The saying is trustworthy - "—or 'faithful is the word.' This has reference to what has just been stated in the preceding verses 4-7 and not to any supposed current saying." (Vine)
these things - "I.e., the counsels of verses 1-7." (Ryrie)
are excellent and profitable - "—the word kalos, good [excellent], denotes what is honorable, fair and virtuous (agathos, good [excellent] denotes what is beneficial, as in v. 1). The word ophelimos, profitable, is used of the Scriptures, 2 Timothy 3:16; of physical exercise, 1 Timothy 4:8; of godliness i.e., of good works (here)." (Vine)
"The conduct of the Christian as a subject of the state is governed by the same principle as motives his conduct as a member of the Church. He is to be obedient to the government and to show to his fellow-citizens, however hostile, immoral, debased or degraded, the same grace that God showed to him, remembering that he himself possesses the same corrupt nature as they, and that in that nature the seeds of all vile passions lie (v. 3). This governing principles of public conduct is foreign to, and opposed to, human nature. Self-interest, ambition, love of ease or of money or of position animate the ordinary members of society. The Christian's conduct is regulated by his relationship to God as the Saviour God — the especial title of these three Epistles. He recognizes that that which makes him different from others is not any merit in himself or any personal or moral superiority. He is even as they. Grace makes the difference, and it teaches him to be as kind and merciful to others as God was to himself." (Williams)
devote themselves to good works - "...probably has the general meaning of 'apply oneself to good deeds,' though the phrase may have the technical meaning of 'enter honorable occupations.'" (Ryrie)
avoid foolish controversies, genealogies, dissensions, and quarrels about the law - "Teachings of the circumcision party." (Ryrie)
"—cp. 1 Timothy 1:4-7; 6:4; 2 Timothy 2:23. These warnings form a special feature of all three pastoral epistles and show how widespread the evils had become, largely through Jewish influences, the Judaistic teachers finding a fruitful soil in the minds of gentile propagandists of philosophy and certain religious cults. The last two evils are probably the outcome of the first two." (Vine)
a person who stirs up division - "One who willfully chooses for himself and sets up a faction (see 1 Cor 11:19; Gal 5:20). Our responsibility is to reprimand such a person twice, then avoid him if he does not change." (Ryrie)
"—the word hairetikis, rendered 'heretical,' comes from the verb haireo, to choose. The corresponding noun hairesis (Eng., heresy) usually meant 'choice' in the language of the Greeks in the centuries just before, and in the first part of, the Christian era. Hence it came to denote self-willed opinion, and where that replaced subjection to the truth, the effect was to produce divisions in the assemblies and the formation of sects. Such opinions are often the outcome of personal preference or of the prospect of advantage; see 2 Peter 2:1, where 'destructive' (R.V.) signifies leading to ruin. A heretical man was, and is, one who strikes out on a line of his own choosing and cases strife, faction and division in an assembly. The meaning therefore, is that of causing divisions rather than that of holding false doctrine, though the latter is frequently involved. Such are to be warned once and again, and, if persistent in the evil, to be 'refused.' This does not necessarily imply excommunication; it would probably involve such action as to prevent their activities, and certainly their efforts to obtain prominence and exercise their influence." (Vine)
warped and sinful - "Turned aside, and hence, self-condemned." (Ryrie)
"—the refusal to listen to admonition indicates a heart that has been definitely turned aside (the word rendered 'perverted' suggests that the word is used in the LXX of Deut. 32:20 where 'very forward' is the rendering of the Hebrew). He cannot plead ignorance; through hardness of heart he persists in his course of sin (he goes on sinning); the existence of the party spirit arising from his influence, renders him self-condemned." (Vine)
Artemas - "Nothing more is known of him." (Ryrie)
Tychicus - "(See Acts 20:4; Eph 6:21; Col 4:7; 2 Tim 4:12.)" (Ryrie)
"Tychicus was a native of the province of Asia and perhaps of Ephesus, Acts 20:4. He accompanied Paul on his return from his third journey, and Paul gave a high commendation of him in Ephesians 6:21 and Colossians 4:7. That he was a companion of the apostle in his imprisonment we may gather from 2 Timothy 4:12." (Vine)
Nicopolis - "Nicopolis is almost certainly the city on the coast of Epirus. It was a commercial port and was a useful stopping place for missionary tours." (Vine)
Zenas - "Nothing more is known of him." (Ryrie)
"—nothing is know of Zenas. The probability is that he was an expert in Jewish law." (Vine)
Apollos - "The well-known associate of Paul." (Ryrie)
"Apollos is mentioned in Acts 18:24 and 1 Corinthians 3:4-6 and 16-22. What the apostle says of him here makes clear that there is no opposition in his teaching to that of the apostle." (Vine)
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