For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly, through Jesus Christ our Savior; that being justified by his grace, we might be made heirs according to the hope of eternal life.
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Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work, to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. But when the kindness of God our Savior and his love toward mankind appeared, not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly, through Jesus Christ our Savior; that being justified by his grace, we might be made heirs according to the hope of eternal life. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. Avoid a factious man after a first and second warning, knowing that such a one is perverted and sins, being self-condemned.
Parallel Translations
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For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
But when the kindness of God our Savior and his love toward mankind appeared,
not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit,
whom he poured out on us richly, through Jesus Christ our Savior;
that being justified by his grace, we might be made heirs according to the hope of eternal life.
-
For we oure selves also were in tymes past vnwyse disobedient deceaved in daunger to lustes and to diuers maners of volupteousnes livynge in maliciousnes and envie full of hate hatinge one another.
But after that the kyndnes and love of oure saveoure God to manwarde appered
not of the dedes of rightewesnes which we wrought but of his mercie he saved vs by the foutayne of the newe birth and with the renuynge of the holy goost
which he shed on vs aboundantly thorow Iesus Christ oure saveoure
that we once iustified by his grace shuld be heyres of eternall lyfe thorowe hope
Show all 3 translations
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For wee our selues also were in times past vnwise, disobedient, deceiued, seruing the lustes and diuers pleasures, liuing in maliciousnes and enuie, hatefull, and hating one another:
But when that bountifulnesse and that loue of God our Sauiour toward man appeared,
Not by the woorkes of righteousnesse, which we had done, but according to his mercie he saued vs, by the washing of the newe birth, and the renewing of the holy Ghost,
Which he shed on vs aboundantly, through Iesus Christ our Sauiour,
That we, being iustified by his grace, should be made heires according to the hope of eternall life.
Cross-references (116)
- Ephesians 2:8-9 (v5) for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast.
- 2 Timothy 1:9 (v5) who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to…
- 1 Corinthians 6:11 (vv5, 7) Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the…
- 1 Peter 1:3 (v5) Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope…
- Ephesians 2:4-10 (v4) But God, being rich in mercy, for his great love with which he loved us, even when we were dead through our trespasses, made us alive…
Show all 100 cross-references
- 1 Peter 3:21 (v5) This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward…
- Ephesians 2:1-3 (v3) You were made alive when you were dead in transgressions and sins, in which you once walked according to the course of this world,…
- Romans 12:2 (v5) Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing,…
- Colossians 1:21 (v3) You, being in past times alienated and enemies in your mind in your evil deeds,
- Titus 2:10-11 (v4) not stealing, but showing all good fidelity, that they may adorn the doctrine of God, our Savior, in all things. For the grace of God has…
- Romans 6:17 (v3) But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you…
- Ephesians 2:4 (v5) But God, being rich in mercy, for his great love with which he loved us,
- Romans 11:6 (vv5, 7) And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise…
- Romans 8:17 (v7) and if children, then heirs: heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.
- Ephesians 5:26 (v5) that he might sanctify it, having cleansed it by the washing of water with the word,
- Colossians 3:7 (v3) You also once walked in those, when you lived in them;
- Psalms 51:10 (v5) Create in me a clean heart, O God. Renew a right spirit within me.
- Joel 2:28 (v6) “It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will…
- 1 Corinthians 6:9-11 (v3) Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor…
- 1 Timothy 4:10 (v4) For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men,…
- Hebrews 4:16 (v5) Let’s therefore draw near with boldness to the throne of grace, that we may receive mercy and may find grace for help in time of need.
- John 3:3-5 (v5) Jesus answered him, “Most certainly, I tell you, unless one is born anew, he can’t see God’s Kingdom.” Nicodemus said to him, “How can a…
- Psalms 86:15 (v5) But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
- Romans 1:29-31 (v3) being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil…
- Colossians 3:10 (v5) and have put on the new man, who is being renewed in knowledge after the image of his Creator,
- Romans 3:28 (vv5, 7) We maintain therefore that a man is justified by faith apart from the works of the law.
- Galatians 2:16 (vv5, 7) yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed in Christ Jesus, that…
- Romans 3:20 (v5) Because by the works of the law, no flesh will be justified in his sight; for through the law comes the knowledge of sin.
- Romans 6:22 (v3) But now, being made free from sin and having become servants of God, you have your fruit of sanctification and the result of eternal life.
- 1 Peter 1:14 (v3) as children of obedience, not conforming yourselves according to your former lusts as in your ignorance,
- Romans 5:20-21 (v4) The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even…
- Titus 2:11 (v7) For the grace of God has appeared, bringing salvation to all men,
- Psalms 130:7 (v5) Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him.
- Romans 2:4 (v4) Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
- Romans 3:24 (v7) being justified freely by his grace through the redemption that is in Christ Jesus;
- Romans 5:5 (v6) and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.
- Romans 9:16 (v5) So then it is not of him who wills, nor of him who runs, but of God who has mercy.
- 2 Timothy 3:2-3 (v3) For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, without…
- Titus 1:2 (v7) in hope of eternal life, which God, who can’t lie, promised before time began;
- 1 Peter 2:10 (v5) In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.
- 1 Peter 4:1-3 (v3) Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has…
- Proverbs 9:6 (v3) Leave your simple ways, and live. Walk in the way of understanding.”
- Acts 10:45 (v6) They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on…
- Romans 4:5 (v5) But to him who doesn’t work, but believes in him who justifies the ungodly, his faith is accounted for righteousness.
- Ephesians 4:23 (v5) and that you be renewed in the spirit of your mind,
- 2 Timothy 1:10 (v4) but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light…
- Hebrews 9:26 (v4) or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put…
- Job 25:4 (v5) How then can man be just with God? Or how can he who is born of a woman be clean?
- Psalms 143:2 (v5) Don’t enter into judgment with your servant, for in your sight no man living is righteous.
- Luke 1:50 (v5) His mercy is for generations of generations on those who fear him.
- Romans 9:30 (v5) What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which…
- Galatians 3:16-21 (v5) Now the promises were spoken to Abraham and to his offspring. He doesn’t say, “To descendants”, as of many, but as of one, “To your…
- James 2:5 (v7) Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
- Psalms 36:2 (v3) For he flatters himself in his own eyes, too much to detect and hate his sin.
- Isaiah 57:12 (v5) I will declare your righteousness; and as for your works, they will not benefit you.
- Micah 7:18 (v5) Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger…
- Matthew 21:29 (v3) He answered, ‘I will not,’ but afterward he changed his mind, and went.
- Luke 1:54 (v5) He has given help to Israel, his servant, that he might remember mercy,
- Luke 1:78 (v5) because of the tender mercy of our God, by which the dawn from on high will visit us,
- Luke 21:8 (v3) He said, “Watch out that you don’t get led astray, for many will come in my name, saying, ‘I am he,’ and, ‘The time is at hand.’ Therefore…
- John 8:34 (v3) Jesus answered them, “Most certainly I tell you, everyone who commits sin is the bondservant of sin.
- Romans 8:23-24 (v7) Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption,…
- Romans 9:11 (v5) For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works,…
- 2 Corinthians 12:20 (v3) For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don’t…
- Ephesians 1:6-7 (v5) to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood,…
- 1 Timothy 2:3 (v4) For this is good and acceptable in the sight of God our Savior,
- Titus 1:3 (v4) but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
- Titus 3:4 (v5) But when the kindness of God our Savior and his love toward mankind appeared,
- Proverbs 1:22-23 (v3) “How long, you simple ones, will you love simplicity? How long will mockers delight themselves in mockery, and fools hate knowledge? Turn…
- Isaiah 44:3 (v6) For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on…
- Ezekiel 36:25 (v6) I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness, and from all your idols.
- Luke 1:72 (v5) to show mercy toward our fathers, to remember his holy covenant,
- Luke 10:27-29 (v5) He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and…
- Acts 26:19-20 (v3) “Therefore, King Agrippa, I was not disobedient to the heavenly vision, but declared first to them of Damascus, at Jerusalem, and…
- Romans 4:16 (v7) For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the offspring, not to that…
- Romans 5:1-2 (v7) Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith…
- Galatians 3:29 (v7) If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.
- Galatians 6:3 (v3) For if a man thinks himself to be something when he is nothing, he deceives himself.
- 1 Timothy 1:1 (v4) Paul, an apostle of Jesus Christ according to the commandment of God our Savior and the Lord Jesus Christ our hope;
- James 1:26 (v3) If anyone among you thinks himself to be religious while he doesn’t bridle his tongue, but deceives his heart, this man’s religion is…
- Job 15:14 (v5) What is man, that he should be clean? What is he who is born of a woman, that he should be righteous?
- Psalms 86:5 (v5) For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
- Proverbs 1:23 (v6) Turn at my reproof. Behold, I will pour out my spirit on you. I will make known my words to you.
- Isaiah 44:20 (v3) He feeds on ashes. A deceived heart has turned him aside; and he can’t deliver his soul, nor say, “Isn’t there a lie in my right hand?”
- John 1:16 (v6) From his fullness we all received grace upon grace.
- John 16:7 (v6) Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don’t go away, the Counselor won’t come to you. But if…
- Romans 3:9-20 (v3) What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin. As it is…
- Romans 4:4 (v7) Now to him who works, the reward is not counted as grace, but as something owed.
- Romans 5:15-21 (v7) But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by…
- Galatians 4:7 (v7) So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.
- Hebrews 6:6 (v5) and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put…
- Hebrews 6:17 (v7) In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an…
- Hebrews 11:7 (v7) By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which…
- Hebrews 11:9 (v7) By faith, he lived as an alien in the land of promise, as in a land not his own, dwelling in tents with Isaac and Jacob, the heirs with him…
- Revelation 12:9 (v3) The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown…
- Revelation 18:2 (v3) He cried with a mighty voice, saying, “Fallen, fallen is Babylon the great, and she has become a habitation of demons, a prison of every…
- Psalms 62:12 (v5) Also to you, Lord, belongs loving kindness, for you reward every man according to his work.
- Proverbs 8:5 (v3) You simple, understand prudence! You fools, be of an understanding heart!
- Isaiah 32:15 (v6) until the Spirit is poured on us from on high, and the wilderness becomes a fruitful field, and the fruitful field is considered a forest.
- Obadiah 1:3 (v3) The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high, who says in his heart, ‘Who…
100 distinct cross-references across this passage (116 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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John Calvin 1540 · Public Domain On vv3–7 3 For we ourselves also were formerly foolish Nothing…
3 For we ourselves also were formerly foolish Nothing is better adapted to subdue our pride, and at the same time to moderate our severity, than when it is shewn that everything that we turn against others may fall back on our own head; for he forgives easily who is compelled to sue for pardon in return. And indeed, ignorance of our own faults is the only cause that renders us unwilling to forgive our brethren. They who have a true zeal for God, are, indeed, severe against those who sin; but, because they begin with themselves, their severity is always attended by compassion. In order that believers, therefore, may not haughtily and cruelly mock at others, who are still held in ignorance and blindness, Paul brings back to their remembrance what sort of persons they formerly were; as if he had said, “If such fierce treatment is done to those on whom God has not yet bestowed the light of the gospel, with equally good reason might you have been at one time harshly treated. Undoubtedly you would not have wished that any person should be so cruel to you; exercise now, therefore, the same moderation towards others.”
In the words of Paul, there are two things that need to be understood. The first is, that they who have now been enlightened by the Lord, being humbled by the remembrance of their former ignorance, should not exalt themselves proudly over others, or treat them with greater harshness and severity than that which, they think, ought to have been exercised towards themselves when they were what those now are. The second is, that they should consider, from what has taken place in their own persons, that they who to-day are strangers may to-morrow be received into the Church, and, having been led to amendment of their sinful practices, may become partakers of the gifts of God, of which they are now destitute. There is a bright mirror of both in believers, who
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“at one time were darkness, and afterwards began to be light in the Lord.” (Ephesians 5:8.)
The knowledge of their former condition should therefore dispose them to συμπάθειαν fellow-feeling. On the other hand, the grace of God, which they now enjoy, is a proof that others may be brought to salvation.
Thus we see that we must be humbled before God, in order that we may be gentle towards brethren; for pride is always cruel and disdainful of others. In another passage, (Galatians 6:1,) where he exhorts us to mildness, he advises every one to remember his own weakness. Here he goes farther, for he bids us remember those vices from which we have been delivered, that we may not pursue too keenly those which, still dwell in others.
Besides, seeing that here Paul describes briefly the natural disposition of men, such as it is before it is renewed by the Spirit of God, we may behold, in this description, how wretched we are while we are out of Christ. First, he calls unbelievers foolish, because the whole wisdom of men is mere vanity, so long as they do not know God. Next, he calls them disobedient, because, as it is faith alone that truly obeys God, so unbelief is always wayward and rebellious; although we might translate ἀπειθεῖς unbelieving, so as to describe the kind of “foolishness.” Thirdly, he says that unbelievers go astray; for Christ alone is “the way” and the “light of the world.” (John 8:12; 14:6.) All who are estranged from God must therefore wander and go astray during their whole life.
Hitherto he has described the nature of unbelief; but now he likewise adds the fruits which proceed from it, namely, various desires and pleasures, envy, malice, and such like. It is true that each person is not equally chargeable with every vice; but, seeing that all are the slaves of wicked desires, although some are carried away by one and others by another desire, Paul embraces in a general statement all the fruits that are anywhere produced by unbelief. This subject is explained towards the close of the first chapter of the Epistle to the Romans.
Moreover, since Paul, by these marks, distinguishes the children of God from unbelievers, if we wish to be accounted believers, we must have our heart cleansed from all envy, and from all malice; and we must both love and be beloved. It is unreasonable that those desires should reign in us, which are there called “various,” for this reason, in my opinion, that the lusts by which a carnal man is driven about are like opposing billows, which, by fighting against each other, turn the man hither and thither, so that he changes and vacillates almost every moment. Such, at least, is the restlessness of all who abandon themselves to carnal desires; because there is no stability but in the fear of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 5 He confirmeth again the former exhortation, by propounding the…
He confirmeth again the former exhortation, by propounding the free benefit of our regeneration, the pledge whereof is our Baptism.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–7 3 For we ourselves also were sometimes foolish, disobedient,…
3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
Ver. 3. For we ourselves also] I Paul, and thou Titus, were as bad as others; let us therefore show all mercy and meekness to others. Aut sumus, aut fuimus, aut possumus esse quod hic est. Either we are or will be or will be able to be who are here.
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Serving divers lusts] As the Persian kings were lords of the world, but slaves to their concubines. {a} The Assyrians led away the Egyptians naked and barefoot, Isa 20:2, so doth Satan sinners. Hence, though never so great they are called vile perrons, {b} as Antiochus, Dan 11:21, because they have as many lords as lusts Felix, at that very time that he trembled before Paul, could not but covet and expect a bribe from him.
Hateful] Gr. στυγητοι, of στυξ. Horrible, as hell itself, or justly odious to others.
{a} Captivarum suarum captivi. Plutarch. Roma victrix gentium, captiva vitiorum. O rem miseram! Dominum ferre non potuimus, conservo servimus. Cic. Epist.
{b} Arch. A platform, to which one ascends by steps, in front of a church, mansion, or other large building, and upon which the door or doors open; sometimes applied to a double flight of steps ascending to such a front door. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–7 For we ourselves also were sometimes foolish; without any…
For we ourselves also were sometimes foolish; without any knowledge, wisdom, or spiritual understanding.
Disobedient: the word signifieth as well unbelieving as disobedient, neither persuaded to assent to the truth, nor yet to live up to the rule of the gospel.
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Deceived by the deceitfulness of sin.
Serving divers lusts and pleasures; being slaves to our sensitive appetite.
Living in malice and envy; suffering wrath to rest in our bosoms, till it boiled up to a desire of revenge, and showed itself in actions of that nature, and pining at the good and prosperity of others.
Hateful; deserving to be abominated by good men.
And hating one another; and hating good men, or such as were our neighbours: and having been so ourselves formerly, we ought to pity such as still are so.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 4, 6 Here we have a very weighty reason laid down…
Here we have a very weighty reason laid down by our apostle, why Christians should be found in the practice of the forementioned virtues of equity and lenity, of patience and charity, of meekness and long-suffering, one towards another; namely, because before their conversion they themselves lived in the practice of the fore-mentioned vices, as well as others: We ourselves also were foolish, disobedient, & c., that is, the servants of sin, and slaves to our lusts, suffering wrath to rest in our bosoms, till it boiled up to revenge: having formerly therefore been such ourselves, we ought to pity rather than spurn at those that are so still.
No argument will more effectually incline and dispose us to pity the miscarriages of others, than the consideration, that we ourselves are prone unto, and have heretofore been guilty of, the same or the like provocations ourselves.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–7 For we ourselves also were sometimes foolish,.... Nothing has…
For we ourselves also were sometimes foolish,.... Nothing has a greater tendency to promote humility, and check pride in the saints, than to reflect upon their past state and condition, what they themselves once were; and this is a reason why magistrates, though evil men, should be obeyed in things good and lawful, and why no man should be spoken evil of, and why every man should be treated in a gentle manner, and used with mildness and meekness; since the apostle himself, and Titus, and other saints, whom he designed this as an instruction for, were formerly, in their unregenerate state, just such persons themselves; and therefore should not glory over them, and treat them in a contemptuous manner: and besides, the same grace that had made a difference in them, could make one in these also, and which might be made in God's own time: and particularly, whereas they observed great ignorance in these men, they should consider that they also had been "foolish", and without understanding of things, divine and spiritual, and neither knew their own state 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; he was 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 things contrary to the name of Jesus:
disobedient; both to the law of God, and Gospel of Christ; disbelieving the truths of the Gospel, and not subjected to the ordinances of it, notwithstanding the evidence with which they came, and the miracles by which they were confirmed.
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Deceived; by the old serpent Satan, who deceives the whole world; and by an evil heart of unbelief, as well as by false teachers and leaders; and so, as the word signifies, were wandering about in darkness and ignorance, and were as sheep going astray, 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, and very short lived, and which subjects persons to bondage and slavery; for such who indulge to these things, are overcome by them, led captive, and brought into bondage, 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 against their fellow creatures, but practised it in their lives; yea, their lives were a continued series of malice and envy; particularly this was true of the apostle, who haled men and women out of their houses, and committed them to prison; breathed out slaughter and threatenings against the saints; was exceedingly mad against them, persecuted them to strange cities, and compelled them to blaspheme, and gave his vote for punishing them with death.
Hateful, and hating one another; abominable in the sight of God, as considered in themselves, and on account of their nature and practices; and to be abhorred by all good men; and who, by their continual feuds, quarrels, and animosities among themselves, showed an hatred, an abhorrence of one another.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–5 For we - And as God hath dealt with…
For we - And as God hath dealt with us, so ought we to deal with our neighbour. Were without understanding - Wholly ignorant of God. And disobedient - When he was declared to us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–7 Verse 3. For we ourselves] All of us, whether…
Verse 3. For we ourselves] All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle 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 lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion.
Foolish] ανοητοι. Without understanding - ignorant of God, his nature, his providence, and his grace.
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Disobedient] απειθεις. Unpersuaded, unbelieving, obstinate, and disobedient.
Deceived] πλανωμενοι. Erring - wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, "There are none so blind as those who will not see." Such persons are proof against conviction, they will not be convinced either by God or man.
Serving divers lusts and pleasures] δουλευοντες. Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness.
Divers lusts - επιθυμιαις. Strong and irregular appetites of every kind.
Pleasures - ηδοναις. Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being.
Living in malice and envy] εν κακια και φθονω διαγοντες. Spending our life in wickedness and envy - not bearing to see the prosperity of others, because we feel ourselves continually wretched.
Hateful] στυγητοι. Abominable; hateful as hell. The word comes from στυξ, Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb στυγεω, formed from this, signifies to shiver with horror.
It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man.
Hating one another.] μισουντες αλληλους. This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man.
Some of the Greek moralists expressed a dissolute and sensual life by nearly the same expressions as those employed by the apostle. Plutarch, in Precept. Conjug., says: Σωματος εστι κηδεσθαι, μη δουλευοντα ταις ἡδοναις αυτου, και ταις επιθυμιαις· "We must take care of the body, that we may not be enslaved by its lusts and pleasures." And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: Γυναικα πολυτελη, και δουλευουσαν ταις επιθυμιαις· "She was an expensive woman, enslaved to lusts."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v4 Tit 3:4-7. But after that the kindness — Χρηστοτης,…
Tit 3:4-7. But after that the kindness — Χρηστοτης, the goodness, the benignity, και φιλανθρωπια, and philanthropy, love toward man, of God our Saviour, appeared — Επεφανη, was manifested, or shone forth, namely, through the preaching of the gospel. The Father is here called God our Saviour, as is evident from Tit 3:6, where the same person is said to have poured out the Holy Ghost on believers, through Jesus Christ our Saviour. Indeed, the title of our Saviour justly belongs to the Father, because he formed the scheme of our salvation, and sent his Son into the world to accomplish it; on which account the title of Saviour is given to the Son likewise. Not by works of righteousness which we have done — The best of which were so defective and polluted by sin while we were in our unregenerate state, that, instead of meriting acceptance, they needed forgiveness. But according to his mercy — His compassion for us in our state of sin and misery, and his free, unmerited love; he saved us — From our state of ignorance and guilt, of depravity, weakness, and misery. Observe, reader, the apostle does not say, he will save us, but, he hath saved us, true believers in Christ being already enlightened, justified, and made new creatures, and therefore in a great measure saved. See on Eph 2:8; 2Ti 1:9. By the washing of regeneration — That is, by regeneration itself, the thing signified, and not merely by baptismal water, the outward and visible sign; which regeneration cleanses the soul from the filth of sin, (as water washes the body,) implying the renewing influences of the Holy Ghost: see on Eze 36:25; Eze 36:27; Eph 5:26-27. Which he shed on us abundantly — Πλουσιως, richly, through our believing with our heart unto righteousness, on Jesus Christ our Saviour — In virtue of whose sacrifice and intercession it has been imparted to us, sinful and guilty children of men. That being justified — Acquitted from the guilt of sin, and accounted righteous; by his grace — His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Rom 3:24-28; we should be made heirs — All who are justified being adopted into God’s family, born of God’s Spirit, and made his children, and therefore his heirs, Rom 8:17; according — Agreeably; to the hope of eternal life — With which we are inspired, and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2Ti 1:1; Tit 1:2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–7 For we ourselves - We who are Christians. There…
For we ourselves - We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connection does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might, be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and they who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways.
Foolish - See this word explained in the notes at Luk 24:25, where it is rendered “fools;” compare Rom 1:14, where it is rendered “unwise,” and Gal 3:1, Gal 3:3; 1Ti 6:9, where it is rendered “foolish.”
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Disobedient - To law, to parents, to civil authority, to God. This is the natural character of the human heart; see Luk 1:17; Rom 1:30; 2Ti 3:2; Tit 1:16, where the same word occurs.
Deceived - By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions; 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, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans.
Serving divers lusts and pleasures - Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλεύοντες douleuontes); that is, we implicitly obeyed them; see the notes at Rom 6:16-17.
Living in malice - Greek, “in evil” - ἐν κακίᾳ en kakia; that is, in all kinds of evil; see the notes at Rom 1:29, where the word is rendered maliciousness.
And envy - Displeasure at the happiness and prosperity of others; Notes, Rom 1:29.
Hateful - στυγητοὶ stugētoi. This word does not elsewhere occur in the New Testament. It means that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true?
And hating one another - There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–7 We may see in this portrait of a child…
We may see in this portrait of a child of Adam, drawn by the hand of a master, what we should have been without Jesus Christ, and what we perhaps have been, as often as he has abandoned us to ourselves. Whoever cannot read in this his own depravity, has never studied as he ought his own heart.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–7 For--Our own past sins should lead us to be…
For--Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God . . . seeing that thou art in the same condemnation."
we--Christians.
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were--Contrast Tit 3:4, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.
sometimes--once.
foolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient--to God.
deceived--led astray. The same Greek, "out of the way" (Heb 5:2).
serving--Greek, "in bondage to," serving as slaves."
divers--The cloyed appetite craves constant variety.
pleasures--of the flesh.
malice--malignity.
hateful . . . hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3–7 3. For—This meekness in the midst of a violent…
3. For—This meekness in the midst of a violent community would be a very hard task but for the high motives the Gospel presents to encourage it. We were once as bad as our fellow Jews and Cretans, and have been saved only by availing ourselves of God’s pure mercy through Christ. St. Paul here, as often elsewhere, includes himself with his readers in depreciatory passages. The vices here detailed are very much a repetition of the ideal of Tit_3:2.
Foolish—Gal_3:1; a defect of the higher or moral mind.
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Hateful—Deserving to be hated, while hating others. Upon this dark picture (as in Tit_2:11-14, where see notes) St. Paul now lets down (Tit_3:4-7) a grand illumination, brought from the advent of the gospel of mercy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–7 3. For we ourselves also were sometimes foolish] ‘Sometimes’…
3. For we ourselves also were sometimes foolish] ‘Sometimes’ in the old sense of ‘sometime,’ Eph_2:13, ‘ye who sometimes were afar off.’ Cp. Shaksp. Rich. II. 1. 2. 54 (Bible Word-Book, p. 551):
‘Farewell, old Gaunt: thy sometimes brother’s wife
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With her companion grief must end her life.’
The position and tense of the verb and particle justify our rendering For there was a time when we too were foolish. ‘Foolish’; ‘in this word there is always a moral fault lying at the root of the intellectual,’ N. T. Syn. § 75; as in Luk_24:25, ‘O foolish men and slow of heart,’ and Gal_3:1 ‘O foolish Galatians, who did bewitch you?’ so ‘wanting in spiritual sense,’ ‘blind’; cf. 1Ti_6:9; 2Ti_3:9.
disobedient, deceived] disobedient, as Tit_1:16, 2Ti_3:2, and all other N.T. passages; ‘insuadibiles,’ Theod. Mops. Lat.; ‘inobedientes,’ Jerome; not as Vulg.’ increduli,’ ‘distrustful;’ going astray, rather than ‘deceived;’ the verb is no doubt used in both passive and neuter sense, but compare the use of the pres. part., Mat_18:12, ‘doth he not leave the ninety and nine … and seek that which goeth astray?’ and 1Pe_2:25, ‘For ye were going astray like sheep;’ where the argument for patience from a sense of having erred and strayed is just the same. May not St Peter have taken up this very force of the word, and so been led to the quotation from Isaiah 53? It is a question whether even in 2Ti_3:13 ‘leading astray and going astray’ would not express the antithesis better than ‘deceiving and being deceived.’ There is no stress on their ‘being deceived,’ which might furnish rather an excuse than an aggravation.
serving divers lusts and pleasures] The Greek is stronger, being the slaves of, as Luk_16:13 ‘to be God’s slave and Mammon’s slave’ and elsewhere. ‘Divers’ is only used by St Paul in these ‘Pastoral’ letters; of diseases, Luk_4:40 : twice in Heb., twice in St Peter, once in St James. But the compound is used of ‘wisdom,’ Eph_3:10. ‘Pleasures’ in the N.T. use is stronger than our English word. It only occurs Jas_4:1; Jas_4:3 of lusts and adulteries, 2Pe_2:13 of day-revels and debauchery, and Luk_8:14 of their ‘choking’ effect, along with carking care and riches.
living in malice and envy] ‘Malice’ is the ‘evil habit of mind’ which manifests itself in positive evil and harm-doing, see note on Tit_2:9 and Trench, N. T. Syn. § 11. It comes between a state of envy and the actual working of ill to a neighbour.
hateful, and hating one another] Vulg. ‘odibiles odientes invicem’; ‘hateful’ in the particular form of the Greek word here does not occur elsewhere in N.T., but is formed just as ‘abominable’ in Tit_1:16. The full sense is well seen in the compound ‘hateful to God’ (not as A.V. ‘haters of God’) Rom_1:30.
The whole verse seems an echo, in brief, of the fuller description of heathen life written ten years before in Rom_1:18-32. As in Tit_2:12, St Paul identifies himself with the Cretans in self-condemnation, and divine mercy; exemplifying the ‘meekness’ he inculcates.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–7 (3) For we ourselves also were sometimes foolish, disobedient,…
(3) For we ourselves also were sometimes foolish, disobedient, deceived.—Better rendered, For we were once ourselves foolish, disobedient, going astray. Surely, the Apostle argues, Christians can never refuse obedience to one in authority, or decline to be meek, courteous, kind, and forbearing to their neighbours, because, forsooth, they deem the magistrate in authority or their neighbours idolators, and therefore outside the pale of God’s mercy and their courtesy; for remember, writes St. Paul, we were once (not so long ago) ourselves in their condition. We once needed mercy our selves. This strong appeal to Christians, by the memory of their past, by the memory of what they once were, must have gone home to one like Titus, himself of a Gentile family, and most probably nurtured in idolatry. It would, no doubt, be repeated with strange, touching earnestness, would this argument of St. Paul by Titus when he spoke to the assembly of the Cretan Christians. We were once ourselves “foolish,” that is, without understanding what was true; and “disobedient,” that is, unwilling, indisposed, to do what was right; “deceived,” or rather going astray (errantes), wandering away from the narrow road which leads to life.
Serving divers lusts and pleasures.—This is the service we served in the old past days of our sin and shame, while we were “disobedient” to what was right and pure. We were obedient to, we were “serving” as slaves, many an impure lust, many a wrongful pleasure—for the lusts and pleasures to which St. Paul referred were those of the people with whom for the moment the Apostle was classing himself. The pleasures of these partly Greek, partly Asiatic peoples consisted, indeed, in the wanton satisfaction of the lusts of the flesh; their shameless revellings were scarcely covered with their thin and flimsy veil of beauty and false refinement.
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Living in malice and envy, hateful, and hating one another.—These pleasure-loving, lust-indulging ones envied each one his neighbour the good things he possessed; and thus we—for we, remember, were once of this number-once spent our lives in this atmosphere of hate, hating others with a jealous dislike, hated ourselves for the same reasons. Shall we then—once like them—now refuse all sympathy to these poor souls still left in ignorance and sin?
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–7 We for we ourselves, A.V; afore-time for sometimes, A.V;…
We for we ourselves, A.V; afore-time for sometimes, A.V; hating for and hating, A.V Foolish (anohtoi); a Pauline word, (Gal_3:1, Gal_3:3) found also in Luk_24:25; (see 1Ti_6:9) of frequent use in classical Greek. Disobedient (apeiyeiv); as Tit_1:16. In Luk_1:17 it stands, as here, absolutely, meaning disobedient to God and his Law. Deceived ( planwmenoi); led astray, made to wander from the path of troth and right, either by false systems of religion, or by our own evil affections and appetites. (see 1Pe_2:25 2Pe_2:15, etc.) Serving; slaves to (douleuontev); 2Pe_2:19. (see above, Tit_2:2) Lusts (epiyumiaiv); not always in a bad sense, as here, though usually so. (see Luk_22:15 Php_1:23 1Th_2:17 Rev_18:14) Pleasures (hdonaiv); always in a bad sense in the New Testament. (Luk_8:14 Jam_4:1, 3 2Pe_2:13) Living (diagontev); see 1Ti_2:2, where it is followed by bion , which is here understood. Diagein toon aiwna cronon sabbaton , etc., are common phrases both in the LXX and in classical Greek for passing or spending one"s life, time, age, etc. But it is only found in the New Testament here and in 1Ti_2:2. Malice (kakia). This word is sometimes used of wickedness generally, as Act_8:22 Jam_1:21 1Co_5:8; and probably Rom_1:29; anti even of badness in things, as Mat_6:34. But it frequently in the New Testament denotes malice, the desire to do harm to others, as Eph_4:31Co Eph_3:8, etc. Envy (fyonw); almost always found in St. Paul"s enumeration of sins. (Rom_1:29 Gal_5:21 1Ti_6:4, etc.) Hateful (stughtoi); only here in the New Testament, not found in the LXX (though the verb stugew occurs once or twice in the Maccabees), but used in good classical Greek. The above is a sad but too true picture of human life without the sweetening influences of God"s Holy Spirit.
A humiliating retrospect.
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The apostle adds, as a reason for the duties first specified, that "we also," including himself with the Gentile Christians, were once in a similar condition to the heathen, and had received mercy. It is a dark picture of men in their natural state, proceeding from a description of the inward source to the outward facts of this evil life.
I HUMAN NATURE DEPICTED AS TO ITS MORE INWARD CHARACTER. "For we ourselves" were once foolish.
1. It is foolish. As wisdom is the choice of proper means of attaining our ends, so folly must be the direct contrary.
2. The fool despises instruction and wisdom, and hates knowledge. (Pro_1:7, Pro_1:22)
a. He walks in the darkness of a false education. (Ecc_2:14)
b. He is self-sufficient and self-confident. (Pro_14:8, Pro_14:16)
c. He is a self-deceiver. (Pro_14:8)
d. He makes a mock at sin. (Pro_14:9)
3. It is disobedient. The word implies that the root of all true obedience is faith. Human nature is without faith, and is therefore disobedient.
a. Disobedience forfeits God"s favor. (1Sa_13:14)
b. Provokes his anger. (Psa_78:10, Psa_78:40)
c. Forfeits promised blessings. (Jos_5:6)
d. Brings curse. (Deu_11:28)
e. There are many warnings against it. (Jer_12:17)
4. It is deceived. Because it is separated from Christ, who is the Light of the world. It is easily led astray by all sorts of delusion. It has no pole-star or compass to steer by, and is therefore in constant danger of shipwreck. It is deceived by itself as well as by the devil.
II HUMAN NATURE DEPICTED AS TO ITS MORE OUTWARD CHARACTER.
1. Its service was impure. "Serving divers lusts and pleasures." This was the character of heathen life in an island like Crete, where the propensities of human nature would have free scope. The pleasures of this life were of a sinful and debasing nature. Such a service was bondage. (Rom_6:6, 16 16:18)
2. It implied a life of malice.
a. The wicked speak with malice. (3Jn_1:10)
b. Are filled with it. (Rom_1:29)
c. Visit the saints with it. (Psa_83:3)
d. God requites it. (Isa_10:14)
3. It implied a life of envy.
a. Envy is a work of the flesh. (Gal_5:21)
b. The wicked are full of it. (Rom_1:29)
c. It leads to every evil work. (Jam_3:16)
d. It is hurtful to its possessors. (Job_5:2)
e. It will be punished. (Psa_106:16, Psa_106:17)
4. It implies hatefulness. "Hateful;" that is, possessing the qualities that excite hatred and dislike.
5. It implies a return of hate for hate. "Hating one another.
a. It is characteristic of those without love to God. (1Jn_2:9, 1Jn_2:11)
b. It is a work of the flesh. (Gal_5:21)
c. It stirs up strife. (Pro_10:12)
d. It embitters life. (Pro_15:17)
e. It will be punished. T.C. (Psa_34:21)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv3–4 We ourselves also were sometimes foolish
Tit_3:3
We ourselves also were sometimes foolish
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The transforming power of the gospel
I.
What even Christians were. Their lives and characters were distinguished by
1. Folly;
2. Disobedience;
3. Liability to deception;
4. Sensuality;
5. Passion;
6. Unloveliness;
7. Unbrotherliness.
II. What Christians become. Their lives display
1. Humility of spirit;
2. Gentleness in action;
3. Truthfulness in word. (F. Wagstaff.)
Before conversion and after
This verse layeth down a weighty reason whereby our apostle would bow and bend the minds of Christian men to the practice of the former virtues, namely, of equity, lenity, long-suffering, and meekness towards all men, foes as well as friends, yea, the worst as well as the best. The reason is drawn frown the consideration of the present condition of converted Christians, compared with that estate they were in before their conversion and calling to the faith, to which purpose he is very large in describing.
1. Our estate of corruption (Tit_3:3).
2. Our estate after conversion (Tit_3:4-6), from both which the apostle thus concluded the same thing thus: First, the former; if we ourselves were in times past in the self-same condition, which other men are not called out of, then ought we to be meek and merciful even to those who are not yet converted. But we ourselves were in times past as they are; we lay in the same puddle of corruption, were hewn out of the same pit, and though we may think we were never so graceless, as we see some others, yet we cannot charge them so deeply for time present, but they may come over us with the same in times past, as this third verse will teach us, and therefore we ought to show all lenity and meekness to all men. Secondly, from our latter condition of conversion, thus our apostle frameth his reason. If God have been so bountiful a benefactor unto us, when we were so unworthy, as the former verse describeth, that His mere and alone mercy saved us; then must we in imitation of our heavenly Father do the like to our brethren. But God hath done thus (Tit_3:4-5) so as from both we may well reason that a new condition requireth a new conversation; new men must have new manners; we being Christians may not carry ourselves so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our own selves. (T. Taylor, D. D.)
The difference between the present and the past of life
1. The consideration of the common condition is a notable ground of meekness and moderation towards those who are yet uncalled to the faith. For
(1) Whereas pride maketh the heart to swell against the brother, and is a root whence these bitter fruits arise, this consideration pulleth those peacock feathers, and humbleth the heart, so as when it can find no other reason of forbearance, here it never wanteth a most effectual one.
2. This consideration not only subdueth that violent affection of pride, but worketh the heart to such affections as not only beseem ourselves but befit the offender, and these are two
(1) For time present pity and compassion.
(2) Hope for time to come.
3. Whosoever are called unto the faith have experience of a double estate in themselves, one in time past, another for the present, the one of nature, the other of grace. Our apostle affirmeth it of all believers, of which there is none but he had his once, his time past, in regard of which he may now be said to be changed into another man (Rom_7:5-6). The time was when the Romans were in the flesh, when sinful motions had force in them unto death; and there was an aftertime when they were delivered from the law, and served God not in the oldness of the letter, but in the newness of spirit (Eph_2:3). Among whom the Gentiles we believers had our conversation in time past. Wherein ye walked also once, but now, etc. (1Co_6:11). And such were some of you, but ye are washed. And good reason there is that he that is now beloved should see that once he was not beloved, and that he who now is in the state of grace should see that he was once in the state of wrath as well as others, which will cause him to love much; and indeed the elect could not be elect, nor justified, nor washed, if they were always the children of God, and were it not for this once, and time past, wherein there was no difference between them and the reprobate, but only in Gods counsel and possibility of calling. I add, further, that the converted may and must have experience of this change, for the conversion of a sinner is a miracle above all natural wonders; and therefore, except in some Jeremiah, John Baptist, and some few sanctified from the womb, is no such insensible thing as cannot be perceived. It is no such natural change as is effected by insensible degrees, as when he that was a child is now become a man; but a supernatural change by the Spirit of grace, such as when a man is born into the world, or when a blind man is restored to his sight, or rather a dead man unto life, which are things of much note and manifest alteration, and that of the whole man. Again, faith it is which as an internal instrument purgeth the Augean Stable, and purifieth the foul cage of the heart. Now this we may know, and must examine whether we be in the faith or no; know ye not that Christ is in you, unless ye be reprobates. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1Co_3:16). Know ye that ye are dead to sin, but are alive to God in Jesus Christ our Lord (Rom_6:11). Labour to find this change in thyself and examine whether thou canst put difference between time past and time present, for otherwise I see not but thou must set thyself down without comfort, as one that hath no sound proof of thy conversion. Hence may many a one learn what to think of himself. Some profess they love God with all their hearts and have ever so done since they can remember; they always believed in Christ and never doubted but they were ever dear unto God. But all this is nothing but a deceitful skinning over the sores of their souls with peace, peace, whereas the case that was ever so good was never good at all; no, if thou canst not remember the time past, when thy state was worse than nought, I can never be persuaded that it is good for the present.
Every Christian learn hence
1. If we see a change in ourselves or others to bless God that hath made this separation (Rom_6:17). God be thanked that ye were such, but now ye obey the form, and blessed be God for this unspeakable gift.
2. Not to deem of men as they were once in time past, when once this change is come, the Lord esteemeth of men according to the present grace received, and never casteth them in the teeth with that they were in time past; and why should we upbraid men with sins or infirmities past, which the Lord hath covered? Paul accounted not James, John, Peter, fishermen, as they had been in times past, but highly esteemed of them as apostles of Christ, being called thereunto. (T. Taylor, D. D.)
Foolish
1. The main property of fools and silly bodies is that they know not the end of their lives, why God made them and put them into this world; even to ask many men why God did inspire the breath of life on their faces, how few would give this direct answer, that by glorifying God in my calling I might be led to a better life hereafter. Ask many a man concerning heaven, and earth, and sea, and other sensible things, and they will give some sensible answers, as that the earth was made for man and beast to live upon; the sea for fish and navigation; the air for man and beast to breathe in; the sun, moon, and stars for light, heat, and comfort; the beasts, fishes, fowls, etc., for man; but why thyself? Fewest would say for God; but if they speak true, some for themselves, some for their family, some for their pleasures, some for wealth, or some baser end, to which such a noble creature as man is should be destinated.
2. As fools live for the present time if they can get meat, drink, clothes, and necessaries for the present, they forecast nothing to come; even so ungodly men, if they can get wealth, and lay up things present for many years to come, they dream of no other heaven, they forecast no day of death, nor judgment; but oh, fool, what if thy soul be taken away this night? This was that which that fool thought not of; and as of their own, so they judge of all other mens felicity by things present, into which folly David himself was sliding, when he confesseth himself as ignorant as a beast in this point, until he went into the sanctuary.
3. Fools are indocible and incorrigible; so the natural man put him to school, he learneth nothing by the book of the creatures, nor of the Creator in the Scriptures. Let God the great schoolmaster whip him, and bray him in the mortar of His judgments. He is a fool still, be leaveth not his old wonts.
4. Fools are so wise in their own conceits as they will abide no counsel; the natural man is wiser in his own eyes than seven men that can give a reason. (T. Taylor, D. D.)
A significant contrast
The whole sentence is in form a contrast. It reminds the Cretans of what they had been in their unconverted conidition. Against that it sets their present position as Christians. It grandly magnifies the Divine grace which had made them to differ. Out of this little biographical sketch there sprang two arguments for a meek behaviour. In the first place, these heathen neighbours, whose abusive attitude is so irritating, are not at all different from what you used to be. Recall what you were before Gods grace changed you: precisely such as they are today. You did not then see your own foulness--not then, before the light came; neither do they see theirs now. Yet contemplate, the hateful picture! What is pagan life?
1. So dark on religious matters as to possess no true acquaintance with God nor any just apprehension of spiritual truth at all.
2. As a result in part of this ignorance, disobedient in practice to all the requirements of Divine law.
3. Deluded indeed and misled to false conceptions of duty and false superstitions in worship.
4. Worse than that, enslaved to the desire for enjoyment, given over to indulgence in what seems most pleasant, no matter how immoral.
5. Socially leading a life too selfish to be either just or generous to others, cherishing rancour against one another for imagined slights and jealousy on account of superior fortune. Is this a just picture of the natural life as it mirrors itself in the enlightened Christian conscience? Sum it up in a single word: Are not such men repulsive as well as repellant--hateful as well as hating? Yet such were you. By the recollection of your former state, remembering the old darkness out of which you indeed have been rescued but not they, bear with them tenderly, think of them kindly! To this argument, a second joins itself: Out of that universal degradation of unregenerate nature, how is it that you have been rescued? By an effort of your own, or by anothers favour? Nay; not through any righteous actions or meritorious struggles to grow better, as you very well know; but through the mere mercy and cleansing and renewing power of God our Saviour; by a salvation which came to you unsought, found you helpless, surprised you with its benefits, and by its own virtue made new men of you in that day when you turned from your idols to become through Jesus Christ the heirs of life eternal! Saved thus by the sheer philanthropy of Heaven, have you none for your unsaved brothers? Changed by Divine mercy from a state like theirs, where is your mercy to them? They are as you were: treat them, then, as God treated you! How if He had been as resentful against us, as quick to take offence and ready to strike? Ah, how ill it becomes a Christian to speak evil of others, to brawl, to give back word for word and blow for blow! By the kindness your Saviour has returned for your wrong, show to your still wrongful fellows what is that love of God to man which has been manifested unto you; that they too may be won to taste that God is good! (J. O. Dykes, D. D.)
Transforming power of the Holy Spirit
Many years ago the people of Paris used to throw out the offal of fish and other garbage into the streets to be carted away as useless, but a clever man found out a way to extract from this filth a sweet scent, so pleasant and good that the Queen on her throne has it in her boudoir. This is an example of what men can do with vile materials; but God can do greater and mightier things with man than this, He can and will take the vilest person out of the mire and slime of sins foul gutter, and make him glorious like His own Son by the transforming power of the Holy Spirit. (J. Lawson.)
Disobedient
Frowardness
This second degree of corruption of mind showeth that we are not only ignorant but froward in the things of God, and such as will not be persuaded, as the word in the original sounded; and this is nothing else but a perverse disposition which fighteth against the truth. Which a little better to understand, we must know that before our fall the mind of man had two faculties about the truth of God.
1. The knowledge of it so far as was meet.
2. An assent approving that knowledge.
Instead of which are succeeded two contrary corruptions since the fall.
1. Darkness instead of that light of knowledge.
2. Frowardness or reasoning against it.
For example: when the understanding of man, unconverted, conceiveth something of that we deliver out of the Word, whereas it should assent unto the law that it is good, and the gospel that it is the arm of God unto salvation, the wisdom of the flesh on the contrary, it becometh enmity to all this; it can find evasions to shift off the curse; it can covenant with hell and death. And for the gospel, it is to one foolishness, to another offence. Pauls preaching shall be counted madness, or malice, or something else which shall be reason and warrant enough to contemn it. (T. Taylor, D. D.)
Deceived
Various kinds of deceived persons
I. First, what a fearful deceit is that of many who strengthen themselves in their sins, sometimes putting off all the fear of Gods justice, and growing into contempt of His judgments; sometimes absolving themselves from the guilt and curse of sin in hope of impunity, as though the Lord were become an idle essence, who hath put off the power of judging the world and revenging the wickedness of it. Zephaniah noted in his time such a knot of ungodly men that were frozen in their dregs; but how came they to this settledness in sin? They said in their hearts, Tush! the Lord will do neither good nor evil. And did this sin die with that age?
II. A second and as fearful deceit as the former is that proud conceit of a kind of inbred and inherent righteousness of many reputed Christians, but indeed of such as wanting Christs righteousness, seek to sew their own fig leaves together. The Pharisees in their time thanked God that they were not as other men; they were whole and needed no physician. The Laodiceans took themselves to be rich and increased and stood in need of nothing, but were deceived, and saw not themselves in a true glass, which would have showed their blindness and nakedness and poverty. So how many civil, just dealing, and harmless men everywhere are there at this day who overthrow themselves with this deceit, which ariseth sometimes by measuring themselves with themselves, as the proud preachers of Corinth seemed somewhat comparing themselves with themselves, and otherwhiles comparing themselves with others, whom they take greater sinners than themselves as the Pharisees did; but especially through ignorance, or a dead knowledge of the righteousness of the law, they see not what strict righteousness God requireth, not their own corruption boiling within them, and so neglect all the sense of their secret lusts rising up against the love of God or man and that incessantly in them?
III. A third sort of men as far deceived as the former are secure persons, who being baptized into the name of Christ as yet never came unto Him, but plod on in all dirty and sinful ways with many pretences underpropplng themselves, but never examining duly whether they be right or no.
1. Superstitious persons who take up a voluntary religion which hath some show of wisdom and humbleness of mind; worship God they think they do, but it is uncommanded; devout they are, but resist the truth as those devout women which resisteth Paul.
2. General or Catholic Protestants of all, any, or no religion, these content themselves with the Jews to say, the temple, the temple, the covenant, Abrahams seed, etc., so these find a religion established, and they love it because it is crowned and bringeth in abundance of property with it.
3. A rabble of idle Protestants whose carnal hearts turn the grace of God into wantonness.
4. The fourth sort may well carry the title of crafty Christians, as also of free will Protestants, who for the present walk in a secure path and will not yet be acquainted with repentance for their sin they think.
5. The fifth sort of secure persons may be called sensible Protestants, who by outward things judge themselves high in Gods books; and many, both rich and poor, tread in this path. Thus David observed of wicked rich men; their houses were peaceable without fear, and because they are not in affliction like other men, pride compasseth them as a chain; they seek not after God, nor sound and settled peace in Him, but little know they the end of that fat pasture. He learned at the sanctuary that they were lifted up above other, as felons on the ladder, to come down with a greater mischief and breakneck. But more marvellous it is that corrections and afflictions should become a pillow for security in many, which are Gods spurs in the flank of the godly to prick them up, and rouse them from their drowsiness; and yet many determine hence, and conclude without further ground, the Lords love towards them, because of long and durable afflictions, of which they could never come to make good use, nor take any profit by them, whom God loveth, say they, He chasteneth. And we are judged of the Lord, that we should not be condemned of the world, and when they are exceeding crossed in the world, and indeed cursed in their counsel and attempts, they thank God they have their punishment here in this life and so secure themselves from all future pains. But this is but a guile and stratagem of Satan to cast his poison into the Lords cup, and bane and destroy men with that which might be a special mean of their good, even a special provocation to make them seek reconciliation with God in Jesus Christ.
IV. The fourth and last sort of men who are deceived and wander out of the good way are some that seem to themselves and others to be very good Christians, at least none of the worst, and yet many of them little better than some of the former. And these are of two sorts; some are deceived in regard of their sins, others in regard of their graces or virtues.
1. Of the former sort. There be some who, because they are not carried to such sins as they see others, they conclude presently that they are in the right way to heaven, whereas there may be a work of the Word and Spirit forcible against many sins, where there is no saving grace in the soul.
2. The latter sort are they that deceive themselves in turning their eyes from their sins to some virtues or graces which they find in their souls. Hence have we men that can be diligent in hearing the Word, and that gladly with Herod, and think that enough to dispense with their holding of their Herodias, some sweet sin or other. Others can rejoice and be affected as we have known soft-hearted Protestants, that could melt at sermons into tears with great affection, and yet have made little conscience of their ways, but not mortifying the deeds of the flesh, have yielded to their lusts the reins in all liberty. Others can receive the Word, talk of it, yield a seemly obedience unto it; any man would say they were surely good Christians, yet as bad ground they give it not depth enough; they give it the understanding and some affection, but the will and the whole joy is not carried unto it. If they talk of it, it is but as such as only have tasted it with their tongues, as cooks do their services, but they have not filled their belly with it, as they for whom it is prepared. Their sightly obedience is like Herods, who did many things because John was a good man. In a word, they can be reverent and liberal to ministers, kind to professors, forward in good motions, can lend their hands or purses to help the godly out of trouble, and yet in all these commendable duties are like a deceitful bow, which being east and crooked, let the eye aim never so right at the mark, it casteth it quite besides all the way; even all these, proceeding from deep hypocrisy, and done not purely, but sinister respects furthering them, deceive the soul and keep it far from the happiness of it. (T. Taylor, D. D.)
Serving divers lusts and pleasures
Lusts and pleasures
Sins are called lusts because they be indeed so many inordinate desires against the commandment. And pleasures, because of the imagination of them that commit sin, being carried away with the present pleasure and sweetness of them. And diverse pleasures
1. Because they are many in themselves, and though every man yield not service to every one, yet some serve this, and some that, and every wicked man some. Samson will be slave to his Delilah, in the lust of the flesh and uncleanness; Nabal to his wealth, in the lust of the eye; Herod to his vainglory, in the lust of pride of life.
2. Because they diversely carry men, even as a man in the sea is carried backward and forward and hurried with divers waves, for there is no stability nor settledness but in the fear of God. The wicked are like the raging sea, and there is no peace to them, saith the Lord; but as slaves having served one lust, they must presently be at the call and command of another, and if it command they must obey, although it call to the clean contrary course. (T. Taylor, D. D.)
The slavery of sin
What slavery is like the slavery of sin? In every other case there is hope; there are lulls, at least, and intervals of anguish; there are alleviations, though perhaps they may be few and rare; there is patience, there is prayer; there may be the comfort of the cherished Spirit of God in the inner heart; there is death, in which the consummation of earthly tyranny works its own cure, and the slave is free forever; but in the slavery of sin there is no hope, no lull, no check, no flight, no patience, no prayer, no inward peace of a religious spirit counterbalancing the outward misery of the fettered limbs; and death, the limit of the one slavery, is but the terrible beginning of the end of the other; when sin, which has been allowed to rule in the heart and members during life, declares itself visibly and unmistakably to be the very tyrant of souls himself, the Prince of Darkness, to whose sway his slave is consigned to all eternity. (Bp. Moberly.)
Living in malice and envy, hateful, and hating one another
I. First, to distinguish the words. The first of them, malice, is an evil affection of the heart, which properly desireth the hurt of our neighbour and rejoiceth in his fall. Envy is a contrary affection, but as wicked, for it grieveth at the neighbours good, and fretteth itself at his prosperous and fortunate success in anything. Hateful may to good purpose be taken either actively, as it is read, namely for such as are in such extremity of wickedness, as they in every way are abominable creatures in themselves; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and men. And hating one another, as full of poison and venomous hatred towards others as they could be unto us, requiting like for like, all which, although they show a most godless and comfortless condition, yet we lived in this graceless course, that is, passed our days, or at least a great part of them in time past, before we came to know the grace of God.
II. Now this being the estate of every natural man, that his whole conversation is monstrously depraved, so as he spendeth his days and consumeth his time in malice, envy, hatred, and such hateful courses, it may let many a man see how little they are escaped from the filthiness of nature. For
1. How do the lives of most men show that the spirit which lusteth after envy ruleth them? and how doth that bitter root of malice and hatred shoot forth buds and blossoms at all seasons?
(1) In affection, when as men grieve at the good and greatness of another, and cannot look upon the prosperity of a man whom they wish not so well unto, but with an evil eye, and the more they look upon it, the sorer still groweth their eye, accounting themselves after a sort wronged by him, if they cannot attain to his estate.
(2) In mens speeches, how doth Satan tip many mens tongues and set them on fire with all manner of malicious and murdering speeches? What is more common speech than detraction and impairing from the just praise of men?
(3) In the actions of life, what a cloud of frivolous suits, and yet fiery enough, witness the malice and envy of mens hearts. If a mans beast look but over another mans hedge, and so make but offer of a trespass, or any other such trivial colour is sufficient to fire the gunpowder within, and to carry the controversy with such violence, as one must yield or both be blown up. But the most fearful and wretched work of this inbred corruption is most apparent in the pursuit of good men, because they are good; for who, be he never so good, can stand before envy, which feedeth even upon virtue and goodness itself?
2. This must teach us that profess ourselves to be the Lords, So abhor all the sins of this suit, and to banish such filthy fruits of the flesh, which God giveth them up unto who are of a reprobate mind; and have nothing to do with such wicked inmates, which are ever plotting to set the whole tenement on fire, and which bring rottenness into their own bones and bowels. As well said a godly man of Cain, he had half killed and consumed himself with malice before he killed his brother. And not to urge the multitude of reasons which to this purpose offer themselves, I will only name those two which are couched in the verse.
(1) Because that we profess that we were such in times past, but now are begotten unto God, which were it not a forcible reason, the apostle would not so often beat upon it (Col_3:8; 1Co_5:8; Jam_1:18).
(2) These hateful sins make us justly odious
(a) To God (Pro_14:32). The wicked is cast away for his malice both root and fruit.
(b) To man, in that they wage battle against Christian love, which is the preservative of all society.
3. Lastly, let every one learn timely to take in hand this crooked nature before he be accustomed to evil; for else as hardly as a blackamoor changeth his skin shalt thou become changed when wicked nature and worse custom have both barred thy repentance and bound thy sins faster upon thee. And because much of this folly is bound up in the hearts of children and servants, let masters and fathers seek seasonably to drive it out; fathers especially, because they helped their children into it, must by Christian instruction, godly example, and the rod of correction, labour to help them out, and thus do their best to make their children a part of amends. Zuinglius calleth this corruption the disease of nature. And herein it fitly resembleth the diseases of the body, the which the longer they continue the more incurable they are; and if they be let go too long they bring certain death; and therefore let parents and masters, many of whom are careful enough to prevent and seek out for help against the diseases which threaten the bodily death of their children and servants, take up some care to remove that everlasting death which this evil threateneth, and will certainly bring if in due season it be not repressed. Teach thy child and train him in the Scriptures from a child; teach thy servant the trade of Christianity and godliness, for thou art no less bound to deliver him the principles of this calling, as the particular to which he is bound. Use good means to get them the light of knowledge, opposed against this blindness of mind; work upon their wills to break them from the follies and vanities of youth, opposed to this rebellion of will; bring them at least to outward conformity in their conversation, opposed to this general depravation of manners. These things they will not forget in their age, or if they do, the peril is their own; thou hast done thy duty. One thing remember: thy servants, thy children are all poisoned, and have need of some present antidote. (T. Taylor, D. D.)
Malice
Malice is the devils picture. Lust makes men brutish, and malice makes them devilish. Malice is mental murder; you may kill a man and never touch him. Whosoever hateth his brother is a murderer. (T. Watson.)
Malice self-destructive
A bee, in inflicting a sting, it is said, leaves it barbed weapon in the wound, and, being thus mutilated, inevitably dies. The bee stings itself to death in trying to sting some one else. Your stinging may hurt others and kill yourself.
Malice and rancour
Malice, in Latin, malitia, from malus, bad, signifies the very essence of badness lying in the heart. Rancour is only continued hatred; the former requires no external cause to provoke it, it is inherent in the mind; the latter must be caused by some personal offence. Malice is properly the love of evil for evils sake, and is, therefore, confined to no number or quality of objects, and limited to no circumstances; rancour, as it depends upon external objects for its existence, so it is confined to such objects only as are liable to cause displeasure or anger. Malice will impel a man to do mischief to those who have not injured him; rancour can subsist only between those who have had sufficient connection to be at variance. (G. Crabb.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v4 Chapter 25
Chapter 25
THE CO-OPERATION OF THE DIVINE PERSONS IN EFFECTING THE NEW BIRTH-THE LAVER OF REGENERATION. - Tit_3:4-7
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FOR the second time in this short letter we have one of those statements of doctrine which are not common among the practical instructions which form the mare portion of the Pastoral Epistles. The other doctrinal statement was noticed in a previous discourse on 1Ti_2:11-14. It is worth while to compare the two.
Though similar, they are not identical in import, and they are introduced for quite different purposes. In the earlier passage, in order to show why different classes of Christians should be taught to exhibit the virtues which specially befit them, the Apostle states the purpose of Christs work of redemption, a purpose which all Christians are bound to help in realising, stimulated by what has been done for them in the past and by the hope which lies before them in the future. In the passage which we have now to consider, St. Paul contrasts with the manifold wickedness of unbelievers the undeserved mercies of God towards them, in order to show what. gratitude those who have been brought out of their unbelief ought to feel for this unearned blessing, a gratitude which they ought to exhibit in gentle forbearance and goodwill towards those who are still in the darkness of unbelief as well as to others.
The passage before us forms the main part of the Second Lesson for the evening of Christmas Day in both the old and the new lectionaries. Its appropriateness in setting forth so explicitly the Divine bounty in the work of regeneration is manifest. But it would have been equally appropriate as a lesson for Trinity Sunday, for the part which each Person of the Blessed Trinity takes in the work of regeneration is plainly indicated. The passage is in this respect strikingly parallel to what St. Peter had written in the opening of his Epistle: "According to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ". {1Pe_1:2} The goodness and love of God the Father towards mankind is the source of mans redemption. From all eternity He saw mans fall; and from all eternity He devised the means of mans recovery. He appointed His Son to be our representative; and He accepted Him on our behalf. In this way the Father is "our Savior," by giving and accepting One Who could save us. The Father "saved us through Jesus Christ our Savior." Thus the Father and the Son co-operate to effect mans salvation, and each in a very real and proper sense is called "our Savior." But it is not in mans own power to accept the salvation thus wrought for him and offered to him. For power to do this he needs Divine assistance; which, however, is abundantly granted to him. By means of the outward laver of baptism the inward regeneration and renewal by the Spirit is granted to him through the merits of Christ; and then the work of his salvation on the Divine side is complete. Through the infinite mercy of the Blessed Trinity, and not through his own merits, the baptized Christian is in a state of salvation, and is become an heir of eternal life. It remains to be seen whether the Christian, thus richly endowed, will continue in this blessed state, and go on, by the daily renewal of the Holy Spirit, from grace to grace; or will through his own weakness and willfulness, fall away. But, so far as Gods share in the transaction is concerned, his salvation is secured; so that, as the Church of England affirms in the note added to the service for the Public Baptism of Infants: "It is certain by Gods Word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved." And the several parts which the Persons of the Blessed Trinity take in the work of salvation are clearly indicated in one of the prayers before the baptismal act, as in the present passage by St. Paul. Prayer is offered to the "heavenly Father," that He will "give His Holy Spirit to this Infant, that he may be born again, and be made an heir of everlasting salvation; through our Lord Jesus Christ." Thus, as at the baptism of the Christ, so also at that of every Christian, the presence and co-operation of Father, Son, and Holy Spirit are indicated.
It is the Apostles object in this condensed doctrinal statement to emphasize the fact that it was "not by works in righteousness which we ourselves did," but by the work of the Blessed Trinity, that we were placed in a state of salvation. He does not stop to make the qualifications, which, however true and necessary, do not alter this fact. In the case of adults, who are converted to Christianity, - and it is of such that he is thinking, - it is necessary that they should be duly prepared for baptism by repentance and faith. And in the case of all (whether adults, or infants who live to become responsible for their actions), it is necessary that they should appropriate and use the graces bestowed upon them; in other words, that they should grow in holiness. All this is true: but it does not affect the position. For although mans co-operation is indispensable-for God saves no man against his will-yet without Gods assistance man cannot either repent or believe before baptism, nor can he continue in holiness after baptism. This passage expressly denies that we effect our own salvation, or that God effected it in return for our merits. But it gives no encouragement to the belief that we have nothing to do with "working out our own salvation," but have merely to sit still and accept what has been done for us.
That "the washing of regeneration," or (as the margin of the R.V. more exactly has it) "the laver of regeneration," signifies the Christian rite of baptism, ought to be regarded as beyond dispute. This is certainly one of those cases to which Hookers famous canon of interpretation most thoroughly applies, that "where a literal construction will stand, the farthest from the letter is commonly the worst" ("Eccl. Pol.," 5. 59:2). This Hooker holds to be "a most infallible rule in expositions of sacred Scripture"; and although some persons may think that assertion somewhat too strong, of the soundness of the rule no reasonable student of Scripture can doubt. And it is worth our while to notice that it is in connection with this very subject of baptismal regeneration that Hooker lays down this rule. He is answering those who perversely interpreted our Lords words to Nicodemus, "Except a man be born of water and the Spirit," {Joh_3:5} as meaning no more than "Except a man be born of the Spirit," "water" being (as they imagined) only a metaphor, of which "the Spirit" is the interpretation. On which Hooker remarks: "When the letter of the law hath two things plainly and expressly specified, Water, and the Spirit; Water as a duty required on our parts, the Spirit as a gift which God bestoweth; there is danger in presuming so to interpret it, as if the clause which concerneth ourselves were more than needeth. We may by such rare expositions attain perhaps in the end to be thought witty, but with ill advice." All which may be fitly applied to the passage before us, in which it is quite arbitrary and against all probability to contend that "the bath of regeneration" is a mere metaphor for regeneration without any bath, or for the Holy Spirit, or for the unmeasured bounty with which the Holy Spirit is poured upon the believer.
This might be tenable, if there had been no such rite as baptism by water enjoined by Christ and practiced by the Apostles as the necessary and universal method of admission to the Christian Church. In Eph_5:26 (the only other passage in the New Testament in which the word for "laver" or "bath" or "washing" occurs) the reference to baptism by water is indisputable, for the water is expressly mentioned. "Christ also loved the Church, and gave Himself up for it; that He might sanctify it, having cleansed it by the washing of water with the word." And in the passage in the First Epistle to the Corinthians which, like the one before us, contrasts the appalling wickedness of unbelievers with the spiritual condition of Christians, the reference to baptism is scarcely less clear. "And such were some of you: but ye were washed (lit. he Washed away your sins), but ye were sanctified, but ye were justified in the Name of the Lord Jesus Christ, and in the Spirit of our God". {1Co_6:11} In which passage, as here, the three Persons of the Trinity are named in connection with the baptismal act.
And in speaking to the Jews at Jerusalem of his own admission to the Church, St. Paul uses the same forms of the same word as he uses to the Corinthians of their admission. The exhortation of Ananias to him, as he lay at Damascus, was "And now why tarriest thou? Arise, and be baptized, and wash away thy sins" (απολουσαι ταας σου), "calling on His Name": {Act_22:16} words which are very parallel to the exhortation of St. Peter on the day of Pentecost: "Repent ye, and be baptized, every one of you in the Name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Ghost" (Act_2:38; comp. Heb_10:23). In these passages we have a sacred rite described in which the human and the Divine elements are clearly marked. On mans side there is the washing with water; and on Gods side there is the washing away of sin and pouring out of the Spirit. The body is purified, the soul is purified, and the soul is hallowed. The man is washed, is justified, is sanctified. He is regenerated: he is "a new creature." "The old things," his old principles, motives, and aims, then and there "passed away" (aorist tense, parhlqen): "behold, they are become new". {2Co_5:17} Can any one, with these passages before him, reasonably doubt that, when the Apostle speaks of "the washing of regeneration" he means the Christian rite of baptism, in which, and by means of which, the regeneration takes place?
We are fully justified by his language here in asserting that it is by means of the baptismal washing that the regeneration takes place; for he asserts that God "saved us through the washing of regeneration." The laver or bath of regeneration is the instrument or means by which God saved us. Such is the natural, and almost the necessary meaning of the Greek construction (δια with the genitive). Nor is this an audacious erection of a comprehensive and momentous doctrine upon the narrow basis of a single preposition. Even if this passage stood alone, it would still be our duty to find a reasonable meaning for the Apostles Greek: and it may be seriously doubted whether any more reasonable meaning than that which is here put forward can be found. But the passage does not stand alone, as has just been shown. And there are numerous analogies which throw light upon the question, proving to us that there is nothing exceptional in God (Who of course does not need any means or instruments) being willing to use them, doubtless because it is better for us that He should use them.
In illustration of the Greek construction we may compare that used by St. Peter of the event which he takes (and the Church of England in her baptismal service has followed him) as a type of Christian baptism. "When the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water; which also after a true likeness doth now save you, even baptism." St. Peter says that Noah and his family "were saved by means of water" (δι υδατος) just as St. Paul says that God "saved us by means of the laver of regeneration" (δια ας). In each case the water is the instrument of salvation. And the analogy does not end with the identity of the instrument; that is the mere external resemblance between the flood and baptism. The main part of the likeness lies in this, that in both cases one or the same instrument both destroys and saves. The Flood destroyed the disobedient by drowning them, and saved Noah and his family by floating them into a new home. Baptism destroys the old corrupt element in mans nature by washing it away, and saves the regenerated soul by bringing it into a new life. And the other event which from the earliest days has been taken as a figure of baptism is of the same kind. At the crossing of the Red Sea, the water which destroyed the Egyptians saved the Israelites. In all these cases God was not tied to use water, or any other instrument. He could have saved Noah and the Israelites, arid destroyed the disobedient and the Egyptians, just as He could have healed Naaman and the man born blind, without employing any means whatever. But for our edification He condescends to employ means, such as we can perceive and understand.
In what way is the employment of perceptible means a help to us? In two at least. It serves the double purpose of being both a test of faith and an aid to faith.
1. The acceptance of Divinely appointed means is necessarily a test of faith. Human intellect is apt to assume that Omnipotence is above using instruments. "Is it likely," we ask, "that the Almighty would employ these means?" Are they not altogether beneath the dignity of the Divine Nature?
2. Man needs tools and materials: but God needs neither. It is not credible that He has ordained these things as conditions of His own operation. All which is the old cry of the captain of the host of Syria. "Behold, I thought, he will surely come out to me, and stand and call on the name of the Lord his God, and wave his hand over the place, and recover the leper." That is, why need he enjoin any instrument at all? But if he must, he might have enjoined something more suitable. "Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?" In precisely the same spirit we ask still, "How can water wash away sin? How can bread and wine be Christs body and blood? How can the laying on of a mans hand confer the gift of the Holy Spirit? Do not all such assumptions savor of magic rather than of Divine Providence?" Therefore humbly to accept the means which God has revealed as the appointed channels of His spiritual blessings is a real test of the recipients faith. He is thus enabled to perceive for himself whether he does sincerely believe or not; whether he has the indispensable qualification for receiving the promised blessing.
The employment of visible means is a real aid to faith. It is easier to believe that an effect will be produced, when one can perceive something which might contribute to produce the effect. It is easier to believe when one sees means than when none are visible; and it is still easier to believe when the means seem to be appropriate. The man who was born blind would more readily believe that Christ would give him sight, when he perceived that Christ was using spittle and clay for the purpose; for at that time these things were supposed to be good for the eyes. And what element in nature is more frequently the instrument both of life and of death than water? What could more aptly signify purification from defilement? What act could more simply express a death to sin and a rising again to righteousness than a plunge beneath the surface of the water and a re-issuing from it? As St. Paul says in the Epistle to the Romans: "We were buried therefore with Him through baptism" (διασματος.) "into death; that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life". {Rom_6:4} And again to the Colossians: "Having been buried with Him in baptism, wherein ye were also raised with Him through faith in the working of God. Who raised Him from the dead". {Col_2:12} Faith in the inward gift, promised by God to those who believe and are baptized, becomes more easy, when the outward means of conferring the gift, not only are readily perceived, but are recognized as suitable. In this way our faith is aided by Gods employment of means.
Is the "renewing of the Holy Ghost" the same thing as the "washing of regeneration?" In this passage the two expressions refer to the same fact, but in their respective meanings they are not co-extensive. The Greek construction is ambiguous like the English; and we cannot be sure whether St. Paul means that God saved us by means of the washing and by means of the renewing, or that God saved us by means of a laver, which is both a laver of regeneration and a laver of renewal. The latter is more probable: but in either case the reference is to one and the same event in the Christians life. The laver and the renewing refer to baptism; and the regeneration and the renewing refer to baptism; viz., to the new birth which is then effected. But, nevertheless, the two expressions are not coextensive in meaning. The laver and the regeneration refer to one fact, and to one fact only; a fact which takes place once for all and can never be repeated. A man cannot have the new birth a second time, any more than he can be born a second time: and hence no one may be baptized twice. But the renewing of the Holy Spirit may take place daily. It precedes baptism in the case of adults; for it is only through a renewal which is the work of the Spirit that they can prepare themselves by repentance and faith for baptism. It takes place at baptism, as the Apostle clearly indicates here. And it continues after baptism; for it is by repeated quickening of the inward life through the action of the Spirit that the Christian grows in grace day by day. In the case of the adult, who unworthily receives baptism without repentance and faith, there is no spiritual renewal. Not that the sacred rite remains without effect: but the renewing of the Spirit is suspended until the baptized person repents and believes. Meanwhile the mysterious gift bestowed in baptism becomes a curse rather than a blessing; or at least a curse as well as a blessing. It may perhaps increase the possibilities of repentance: it certainly intensifies the guilt of all his sins, Such a person has thrust himself into a society without being qualified for membership. He has incurred the responsibilities of membership: if he desires the privileges, he must obtain the qualifications.
It is Gods gracious purpose that all should have the privileges in full. In baptism He washed us from our sins, He gave us a new birth, He poured out His Holy Spirit upon us richly, through Jesus Christ; "in order that, being justified by His grace, we might be made heirs according to hope of eternal life."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv3–7 3–7. For we ourselves. We Christians. Were sometimes. Once…
3–7. For we ourselves. We Christians. Were sometimes. Once we were just as foolish, disobedient, turbulent and sinful as others.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v4 Tit_3:4. After that the kindness.—The original word (χρηστότης) is…
CRITICAL AND EXPLANATORY NOTES
Tit_3:4. After that the kindness.—The original word (χρηστότης) is a beautiful word for a beautiful grace, pervading and penetrating the whole nature, mellowing there what would have been harsh and austere. Christ’s yoke is said to be easy (χρηστός), i.e. it has nothing galling in it. And love of God our Saviour toward man.—The R.V., by bringing “love toward man” into closer connection, has brought us nearer to “philanthropy”—St. Paul’s word. It was necessary to cleanse the word from its heathenish use and degeneracy of meaning before taking it into the New Testament. Only again there, Act_28:2.
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Tit_3:5. Not by works of righteousness which we have done.—R.V. “works done in righteousness, which we did ourselves.” They are works done in the spirit of a righteous man which are spoken of. But according to His mercy.—“If of grace [mercy], it is no more of works.” Our verse is a truly Pauline sentiment, and may say something for the authenticity of the letter. See Eze_36:21 : “I had pity for Mine holy name.… I do not this for your sakes.” By the washing of regeneration.—R.V. margin, “through the laver.” Baptismal regeneration can only be found here by substituting the sign for the thing signified. [Note in this verse the use of the prepositions. “Not out of works,” “in righteousness,” according to His mercy,” “by means of the washing.”]
Tit_3:7. Being justified by His grace.—The pronoun leads Alford to say it is the grace of the Father. If St. Paul had been fastidious in his use of words we might think so. It seems better to admit, with Winer, that the usage is departed from in this case—the grace being, as usual, that of our Lord Jesus Christ.
MAIN HOMILETICS OF THE PARAGRAPH.—Tit_3:4-7
The Programme of Salvation.
I. Salvation originates in the philanthropy of God (Tit_3:4).—There was nothing impelling God to save men but His own loving-kindness. His grace, flowing over in streams of beneficence, is the practical manifestation of that love. Love is its own perennial fount of blessing and the inspiration of the noblest acts. Life without love would be intolerably dreary. Love is unselfish, and must find outlets for its exercise, though it is lavished on unworthy objects. Life, the world, the universe, is all the richer for the revelation of the love of God.
II. Salvation is an act of unmerited mercy.—“Not by works of righteousness … but according to His mercy He saved us” (Tit_3:5). As an old writer has said, “We neither did works of righteousness nor were saved by them, but His goodness did the whole.” Salvation is a manifestation to the soul of the Divine mercy. Faith, as our part in the personal realisation of salvation, is not mentioned, but is presupposed. The object of the apostle here is to describe the Divine side of the work, and to show that our salvation was brought about independent of all merit on our part. Every saved sinner can sing,—
“’Tis mercy all, immense and free,
For, O my God, it found out me.”
III. Salvation is the work of the Holy Spirit.—“By the washing of regeneration, and renewing of the HolyGhost; which He shed on us abundantly” (Tit_3:5-6). As the priests in the old tabernacle had to wash in the laver of cleansing before they could enter in the Holy Place to minister before the Lord, so the sinner must be cleansed in the laver of regeneration before he can enter upon the service of God, in which service the work of inward renewal is perpetually going on. The washing and the renewing are the work of the Holy Spirit, and the renewing is perfected by the abundant shedding forth of the Spirit’s influence. “I know my soul am as clean as cotton,” said an old Baptist negro, “’cause I was immersed when de tide was running over.”
IV Salvation entitles man to an inheritance of future blessedness.—“Made heirs according to the hope of eternal life” (Tit_3:7). Being justified by Divine grace, we are constituted heirs of God, and the heirship inspires the hope of possessing the inheritance of eternal life, and entitles us to it. Eternal life is the grand realisation of the hope. Until we are saved we are without hope; but once possessing the blessed hope we have the strongest motive for leading a life of practical holiness, which is the prominent argument of the apostle in the paragraph.
Lessons.—
1. Salvation is wholly a Divine work.
2. Salvation is realised by the agency of the Holy Spirit.
3. Salvation fits the soul for eternal glory.
GERM NOTES ON THE VERSES
Tit_3:4-7.—The Source of Salvation.
I.—Salvation is based on Divine mercy.
II. Is independent of human merit.
III. Is provided abundantly.—
1. As an exhibition of abundant mercy.
2. As a remedy for great sin.
3. As a provision for all who will repent.
IV. Is everlasting.—
1. Justification a ground of hope.
2. Eternal life the object of hope.—F. W.
Tit_3:5. Salvation.
I. The salvation effected for us.—
1. In general, the deliverance from any evil.
2. In particular, salvation from sin. From its guilt, misery, power, and stain, and from the wrath of God.
3. It is a certain salvation. “He saved us.” The veracity of God ensures it; the experience of the believer exemplifies it.
II. The medium through which it flows.—Not through human goodness, but Divine mercy, both in its origin and course.
III. The agency by which it is imparted.—The cleansing and renewing power of the Holy Spirit.
Lessons.—
1. Here we have cause for humility.
2. Gratitude.
3. Diligence.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv5–7 righteousness (See Scofield "Rom 10:3")
righteousness (See Scofield "Rom 10:3")
saved (See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v4 The Washing of Regeneration and Its Wonderful Power.
The Washing of Regeneration and Its Wonderful Power.
v. 4. But after that the kindness and love of God, our Savior, toward man appeared,
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v. 5. not by works of righteousness which we have done, but according to His mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost,
v. 6. which he shed on us abundantly through Jesus Christ, our Savior;
v. 7. that, being justified by His grace, we should be made heirs according to the hope of eternal life.
v. 8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
This is another excellent example of the remarkable manner in which the apostle brings out the motive for a life of holiness. By reminding the Christians of the great contrast between their former lamentable condition and their present blessed state, he finds the strongest possible reason for a life of gratitude toward God: But when the kindness and benevolence of God, our Savior, appeared. God the Father is also in this passage expressly called "our Savior," a designation eminently fitting for Him whose love was manifested so wonderfully in the sending of Jesus Christ. Joh 3:16, and in the fact that He was in Christ, reconciling the world to Himself, 2Co 5:19. This love of God as our Savior is brought out by two virtues which are here ascribed to Him. The kindness of God appeared. His warm-heartedness, favor, benignity, according to which His treatment of us, as Luther writes, is such as to prompt love in return. The other attribute is His benevolence, literally, His philanthropy, by which the Lord, in the Gospel, not only shows His kindness: but also offers to all men the full and free use of all the gifts of His heaven, His everlasting friendship and grace. Thus the unmerited, the free grace of God appeared to all men, was revealed and brought to the attention of men in Christ Jesus, with the incarnation of Christ and the unequivocal proclamation of the Gospel connected therewith, which He has brought in its full glory.
The consequences of this wonderful revelation and manifestation are named: Not on account of works (performed) in righteousness which we did, but according to His mercy He saved us through the washing of regeneration and renewing of the Holy Ghost, which He poured out upon us richly through Jesus Christ, our Savior. With the revelation of the kindness and benevolence of God in Jesus Christ the wonderful work of salvation was brought about. It was done by God with the total exclusion of all merit on the part of man. The emphasis upon this fact is necessary as often as the subject of the grace of God is mentioned, for the pride of the human heart clings to every straw of its own righteousness. There are no works on the part of men which are able to earn eternal salvation for them. Even in the best works of man as he is constituted by nature there is nothing that could have merited the love of God in Christ Jesus. No matter whether such works make ever so fine a showing as a righteousness of life before men, they cannot be urged as possessing merit in the sight of God. Thus the mercy of God is revealed before us in the full beauty of its splendor. Only according to, for the sake of, His mercy did He save us. Salvation is represented by the apostle as a finished fact: salvation has been made, has been performed; there is nothing to be added: nothing to be corrected. The believers are in full possession of their salvation, even though they are not yet enjoying its blessings to their full extent. And this salvation is transmitted to us, has been given to the believers, through the washing of regeneration. God uses a washing of water. Holy Baptism, as a means to transmit and seal to the believer the inestimable benefits of salvation. Through Baptism, regeneration is wrought in the heart of man; he is born anew to a wonderful spiritual life. At the same time, therefore, the water of Baptism also works a renewing of the heart and mind. Regeneration is a single act, but the renewing thus begun by the Holy Ghost continues throughout the life of the Christian. The new spiritual creature wrought or created in Baptism is renewed from day to day, 2Co 4:16; 1Pe 4:1. Thus the water of Baptism, in itself simple water, is endowed, by the power of God and the Holy Spirit, with such wonderful properties that it actually becomes the bearer of the salvation of God to the heart of man.
With great emphasis the apostle stresses the fact that the work of the Holy Ghost in the heart of the believer continues from day to day when he says that the Holy Spirit is shed, poured out, upon us abundantly, richly. What the Lord had repeatedly promised in the Old Testament, Joe 2:26-32; Zec 12:10; Isa 44:3, was fulfilled in the time of the New Testament, beginning with the great Day of Pentecost. In Baptism especially, as one of the means of grace, the Holy Ghost comes to us with the fullness of His gifts of regeneration and sanctification. He impresses upon our hearts not an indistinct, blurred picture of our Redeemer, but one that gives us a clear idea and understanding of His vicarious satisfaction in its application to us. This sending and imparting of the Holy Ghost in Baptism is done through Jesus Christ, our Savior, the exalted Lord of His Church. Joh 14:26; Joh 15:2-6; Joh 16:7. This fact, that the Savior, who gained redemption for us in its entirety, now also. in His state of exaltation, makes it His business to appropriate to us the gifts and graces of this salvation through the Holy Spirit, and that this rich imparting of His blessings is done even in Baptism, is full of comfort to us, and gives us great confidence in our faith. Jesus Christ, by His perfect redemption, has restored the original relation between God and man, and the fruit of this mediatorial activity of Christ is imparted to the believers in Baptism through the Word. Note: Tit 3:4-6 contain a clear proof for the trinity of God, since it is God the Father who poured out upon us the Holy Spirit through Jesus Christ, our Savior.
The work begun in Baptism, however, by no means exhausts the loving-kindness and benevolence of God toward us. His purpose rather is this: That, being justified through His grace, we may become heirs according to the hope of eternal life. Regeneration and conversion are properly treated as synonyms; for in working in us the new spiritual birth, God has also given us the forgiveness of all our sins and imputed to us the full righteousness of Jesus Christ. We are justified before God: He Himself has returned the verdict of "Not guilty" in our case. We are redeemed and declared justified, not only with reference to sin, but also with regard to the guilt and punishment of sin. Not, indeed, as though any works which we might have done or even our acceptance of the salvation in Christ made us worthy and gave us merit in the sight of God, but we are justified by His grace, by the grace of God in Christ. By receiving this grace through faith, which is wrought in us in Baptism, we enter into the proper relation to God once more, into that of children and heirs: Rom 8:17; Rom 6:15-23. Eternal life, the life of eternal salvation in and with Christ, is open to us. It is ours according to hope, in hope; both its possession and enjoyment are certain, because they are guaranteed to us by God. As heirs of heaven all the goods and blessings of eternity are actually ours. Our incorruptible, undefiled inheritance is reserved for us in heaven. Here we enjoy only the first fruits of salvation in the midst of many miseries and tribulations; there the Lord will throw open to us the rich treasures of His boundless store and invite us to partake of them in undisturbed happiness, world without end.
It is to this whole paragraph that Paul refers when he adds: Trustworthy is the word, and I want thee to insist upon these things strongly that they who have their belief centered in God may take care to lay the proper emphasis upon good works. This is fine and useful to men. The summary of the Gospel as Paul has included it in that one beautiful sentence is a word upon which a person may rely with absolute certainty. His purpose, however, is not merely to remind Titus of these beautiful truths, but also to encourage and stimulate him to make these same facts-the subject of his teaching. He should affirm and asseverate, speak from the firm conviction of his heart. For the Christians of all times, all the true believers, those whose faith actually rests in Christ, should show their appreciation of the blessings of salvation in their entire life, letting good works be the sphere in which they move and have their being. Believers take care to do this, they make it their business to be found engaged in good works. For the latter are like goods that have been entrusted to the Christians, to their stewardship, that they use them, that they exercise themselves in them. Such teaching, such counsels, are good and useful for the Christians. It is altogether acceptable in the sight of God if both the faith and the life of the Christians are duly referred to in public as well as private teaching and admonition. It is the most practical lesson in the world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 4, 6 For once we ourselves
For once we ourselves
"This is because we ourselves were once"
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once
"formerly" or "at some time" or "previously"
we ourselves
"even we" or "we also"
were thoughtless
"were foolish" or "were unwise"
We were led astray and enslaved by various passions and pleasures
Paul speaks of "passions and pleasures" as if they were people that could lead others astray and enslave them. Here "led astray" is a metaphor that means to cause someone to believe what is not true. Here "enslaved by various passions and pleasures" is a metaphor for not being able to control one's self. This can be stated in active form. AT: "We deceived ourselves and only did what was pleasing to us" (See: Personification and Active or Passive and Metaphor)
passions
"lusts" or "desires"
We lived in evil and envy
Here "evil" and "envy" are similar words for sin. AT: "We were always doing evil things and wanting what others have" (See: Hendiadys)
We were detestable
"We caused others to hate us"
translationWords
disobey
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 7 3:3 Humility (3:2) is fitting, considering our state when…
3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.