Albert Barnes Commentary Titus 3

Titus Chapter 3

Analysis of the Chapter.

This chapter comprises the following subjects:

1. Titus was to instruct his hearers to be subject to lawful authority, and in general to manifest meekness and gentleness towards all classes of men (Titus 3:1–2).
2. A reason is assigned why they should do this (Titus 3:3–8). They who were Christians were once, indeed, like others, disobedient and unholy; they were regardless of law, and gave free indulgence to their evil propensities, but they had been redeemed for a better purpose, and it was the design of God in redeeming them, that they should manifest every kind of virtue.
3. Titus was to avoid foolish questions, contentions, and strifes about the law (Titus 3:9).
4. He who was a heretic was to be rejected after suitable admonitions (Titus 3:10–11).
5. Paul directs Titus to come to him at Nicopolis, and to bring Zenas and Apollos with him (Titus 3:12–14).
6. He closes with the customary salutations (Titus 3:15).

Put them in mind to be subject, etc. See the duty enjoined here, explained in the notes on Romans 13:1 and following.

Principalities and powers. See these words explained in the notes on Romans 8:38.

The word here translated powers, (exousiaiv), is not, indeed, the same as that which is found there, (dunameiv), but the same idea is conveyed. Compare with the notes on Ephesians 1:21.

To obey magistrates. That is, to obey them in all that was not contrary to the word of God. See the notes on Romans 13:1 and following, and Acts 4:19-20.

To be ready to every good work. To be prepared for (etoimouv); prompt to perform all that is good. See the notes on Philippians 4:8.

A Christian should be always ready to do good as far as he is able. He should not need to be urged, or coaxed, or persuaded, but should be so ready always to do good that he will count it a privilege to have the opportunity to do it.

To speak evil of no man. The Greek is, "to blaspheme (blasfhmein, compare See Barnes on Matthew 9:3) no one." Doddridge renders it, "Calumniate no one." The idea is that we are not to slander, revile, or defame anyone.

We are not to say anything to anyone, or of anyone, that will do him injury. We are never to utter anything that we know to be false about him, or to give such a coloring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man.

It may be necessary, when we are called to state what we know of his character, to say things that are not at all in his favor, or things that he has said or done that were wrong; but:

1. We should never do this for the purpose of doing him injury, or so as to find pleasure in it; and
2. Where it is necessary to make the statement, it should be made so as to do him no injustice. We should give no improper coloring. We should not exaggerate any circumstance. We should never attempt to express ourselves about his motives, or charge him with bad motives—for we do not know what his motives were. We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. In a word, we should show that we would rather find him to be a good man than a bad man—even if the result should be that we had been mistaken in our opinions. It is better that we should have been mistaken, than that he should be a bad man.

To be no brawlers. See Barnes on 1 Timothy 3:3.

The same Greek word occurs in both places. It is not found elsewhere in the New Testament.

But gentle. The word here used is rendered moderation in Philippians 4:5, patient in 1 Timothy 3:3, and elsewhere gentle. See Barnes on 1 Timothy 3:3.

Showing all meekness to all men. In the reception of injuries. See Barnes on Matthew 5:6 and Ephesians 4:2.

For we ourselves. This refers to us who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. Some things mentioned here were probably not 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 effective 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 effective. Those who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives.

In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition as 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 effectively who remembers that his own former life was wicked; he will show 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 Luke 24:26, where it is rendered fools. Compare to Romans 1:14, where it is rendered unwise; and Galatians 3:1, 3; 1 Timothy 6:9, where it is rendered foolish.

Disobedient. To law, to parents, to civil authority, to God. This is the natural character of the human heart. See Luke 1:17; Romans 1:30; 2 Timothy 3:2; Titus 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 to Matthew 24:4, 6, 11; 2 Timothy 3:13; 1 Peter 2:25; Revelation 12:9; Revelation 18:23, where the same word occurs. See also Revelation 20:3, 8, 10, where the same word is applied to that great deceiver who has led the world astray.

Everyone who is converted feels, and is ready to confess, that before conversion he 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 (douleuontes); that is, we implicitly obeyed them. See Romans 6:16-17.

Living in malice. Greek, in evil, en kakia; that is, in all kinds of evil. See Romans 1:29, where the word is rendered maliciousness.

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

Hateful. stughtoi. 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 this not 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 demonstrated 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 demonstrate hatred. In contentions, strifes, 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.

But after that. The Greek is ote (meaning 'when'). The meaning is that "when the love of God was manifested in the plan of salvation, he saved us from this state by our being washed and purified." The idea is not that "the love of God appeared" after we had sinned in this way; but that when his mercy was thus displayed, we were converted from our sins and made pure in his sight.

The kindness. The Greek is h crhstothv—the goodness, or the benignity. The word is rendered goodness and good in Romans 2:4, Romans 3:12, and Romans 11:22 (thrice); kindness in 2 Corinthians 6:6, Ephesians 2:7, Colossians 3:12, and Titus 3:4; and gentleness in Galatians 5:22. The act of redeeming us was one of great kindness, or goodness.

And love of God. Margin: pity. The Greek word is filanyrwpia—philanthropy—the love of man. The plan of salvation was founded on love to man and was the highest expression of that love. (See Barnes on John 3:16).

The Greek of this verse is, "When the kindness and love of God our Saviour to man was manifested, he saved us," (Titus 3:5), namely, from those sins of which we had previously been guilty.

Not by works of righteousness which we have done. The plan was not based on our own good works, nor are our own good works now the cause of our salvation. If people could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of people come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a person, and receives them to favor. The only basis of justification is the merit of the Lord Jesus Christ; and in the matter of justification before God, all humanity is on a level. (See Barnes on Ephesians 2:8-9).

But according to his mercy.

1. It had its origin in mercy;
2. It is by mere mercy or compassion, and not by justice;
3. It is an expression of great mercy; and
4. It is now in fact conferred only by mercy.

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

1. The work of salvation is begun; and
2. When begun, it will certainly be completed.

By the washing of regeneration. To correctly understand this important passage, it is necessary to ascertain whether the phrase used here refers to baptism, and whether anything different is intended by it than what is meant by the succeeding phrase—“renewing of the Holy Ghost.” The word rendered washing (loutron) occurs in the New Testament only in this place and in Ephesians 5:26, where it is also rendered washing—That He might sanctify and cleanse it [the church] with the washing of water by the word. The word properly means a bath; then water for bathing; then the act of bathing, washing, or ablution (Passow and Robinson). It is used by Homer to denote a warm or cold bath, then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin (Passow). The word here does not mean laver, or the vessel for washing in, which would be expressed by louthr or louter; and this word cannot be properly applied to the baptismal font. The word in itself would naturally be understood as referring to baptism (compare to Barnes on Acts 22:16), which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purifying the soul from sin. If this is the allusion, and it seems probable, then the phrase “washing of regeneration” would mean “that outward washing or baptism which is the emblem of regeneration,” and which is appointed as one of the ordinances connected with salvation (See Barnes on Mark 16:16).

He that believes and is baptized shall be saved. It is not affirmed in this phrase that baptism is the means of regeneration, or that grace is necessarily conveyed by it; still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration; and, if this is the case, no one has a right to assume that the other is certainly the meaning. And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration.

The word rendered regeneration (paliggenesia, palingenesia) occurs in the New Testament only here and in Matthew 19:28—in the regeneration when the Son of Man, etc. It means, properly, a new birth, reproduction, or renewal. It would properly be applied to someone who would be begotten again in this sense, that a new life was commenced in them in some way corresponding to their being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in a person, so that they may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which a person may be said to live anew.

This word, occurring only here and in Matthew 19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, for these reasons:

1. That is not the proper meaning of the word;
2. There is no Scripture usage to sanction it;
3. The connection here does not demand it;
4. The correlatives of the word (John 3:3, 5, 6, 8; 1 Peter 1:3) are applied only to that great moral change which is produced by the Holy Ghost; and
5. It is a dangerous use of the word.

And renewing of the Holy Ghost. This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, “the washing of regeneration,” had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error by saying that the “renewing of the Holy Ghost” is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it—the washing of regeneration—for without this, the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it—whatever may be the truth on that point—but he asserts that this is that on which our salvation depends. The word rendered renewing (anakainwsiv—anakainosis) occurs only here and in Romans 12:2, where it is also rendered renewing (Compare to Barnes on Romans 12:2).

The verb (anakainow—anakainoo) occurs in 2 Corinthians 4:16 and Colossians 3:19, in both which places it is rendered renewed, and the corresponding word, anakainizw—anakainidzo, in Hebrews 6:6. The noun properly means making new again; a renewing; a renovation (Compare H. Planck in Bib. Repos., i. 677). It is a word which is found only in the writings of Paul and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Ghost produces in the soul, making one a new person; that is, a person new, so far as religion is concerned—new in their views, feelings, desires, hopes, plans, and purposes. They are so far different from what they were before, that it may be said they enter on a new life (See Barnes on Ephesians 4:23-24).

The phrase “renewing of the Holy Ghost” of course means that which the Holy Ghost produces, recognizing the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul.