Titus 3

David Lipscomb Commentary On Titus 3Tit 3:1 Put them in mind to be in subjection to rulers, to au­thorities, to be obedient,—At the time this letter was written Nero was emperor, who was a persecutor of Christians. Paul had just been released from prison yet showed feeling toward the rulers or authorities. Jesus and the apostles early in their ministry taught by precept and example that they should submit to the civil rulers save when they required something of them contrary to the will of God. Then they “ answered and said unto them, Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard.” (Acts 4:19-20.) Here he teaches them to be subject to them. They are to conduct themselves thus toward the governments that are seeking to destroy the religion of Christ from the earth. It does not then involve the support or approval of the governments or of their courses, but God directs them to quietly submit to these powers in whatever they require of them, save when they demand something contrary to the law of God.In view of the fact that the civil government is an ordinance of God, even to the infamous Nero, a minister of God, we must be subject, not only for wrath (for fear of punishment), but also for conscience’ s sake.

That is, as a duty we owe to God, we must submit to them in the place God has put them. Jesus set the example, paying tax. (Matthew 17:24-27.) Although in doing so he classed himself as a stranger and not a child of human government, the same government con­cerning which Paul now writes to Titus to instruct the Chris­tians in Crete to be obedient. The same relationship and duties are required by Peter. (1 Peter 2:13-16.) Christians are to submit quietly to the ordinances and laws of human governments, seeking to live a quiet and peaceful life. This involves no support or participation in the strifes and con­flicts of the governments of the world. to be ready unto every good work,—This is connected with and defines the works which the Christians may perform in obedience to the civil powers. They could not do an evil work.Titus 3:2to speak evil of no man,—They were not to speak evil or contemptuously of these rulers.not to be contentious,—Not to be guilty of noisy strife in opposing the civil rulers when they are compelled to refuse obedience.to be gentle,—Their obedience must be in a gentle, kind spirit.showing all meekness toward all men.—The meekness sig­nifies kindly forbearance, a gentle unresentful spirit under evil treatment unto all men. God’s law is that Christians should submit to the human governments so far as obedience to God will permit, then when loyalty to God demands dis­obedience to human governments, the refusal to obey is to be accompanied with passive unresisting submission to their penalties.Titus 3:3 For we also once were foolish,—He reminds them that before they became servants of Christ they were without un­derstanding. “ We” refers, as many think, to the Jews. It may mean as showing the feelings cherished in all Christians, Jews and Gentiles alike. They had all been without what God ordained for good.disobedient,—Disobedient to the authorities, even when they required nothing wrong at their hands.deceived,—Deceived as to what was pleasing to God in such matters.serving divers lusts and pleasures,—Serving their own prej­udices and passions rather than God.living in malice and envy, hateful, hating one another.—Cultivating malice and envy toward those who had the rule over them, making themselves hated and hating one another. This refers chiefly to the spirit of envy and insubordination that the Jews cultivated toward the Roman rulers.

Paul corrects all that temper among Christians and tells them that the kind, gentle spirit is that which conquers even the civil rulers.Titus 3:4 But when the kindness of God our Saviour, and his love toward man, appeared,—But after God had shown his kind­ness and love to man in the coming of Jesus Christ to suffer and die for men, Paul came to see that the spirit of envy and hatred was contrary to God and his spirit of dealing with men. God’ s love to man while yet in enmity toward him, his overcoming men’ s hatred with love, was a new revelation to man as to how he should conquer hatred and overcome evil.Titus 3:5not by works done in righteousness, which we did our­selves.—God saved man from this sinful course that culti­vated the spirit of hatred and bitterness to the civil rulers and toward all that evil entreated and opposed them.but according to his mercy he saved us,—Christ saved them from the course of wickedness, not through works of right­eousness which they had done before the coming of Jesus that merited salvation.through the washing of regeneration and renewing of the Holy Spirit,—Moved by his own mercy, he saved us through the washing of regeneration and the renewing of the Holy Spirit.

There are two applications of the word righteousness in the Scriptures. Here the washing or bath of regeneration refers to baptism. It means the washing or bath connected with regeneration. Here the righteousness which we did that did not bring salvation is placed in contrast with baptism. When Jesus came to John to be baptized of him, “ John would have hindered him, . . . but Jesus answering said unto him, Suffer it now: for thus it becometh us to fulfill all righteous­ness” (Matthew 3:14-15), making baptism a part of righteousness. There is a righteousness of God, and there is a righteousness that comes through the ways and works of man. Baptism is a part of God’ s way of making man righteous. So is a renewing of the Holy Spirit.

The Jews were not saved on account of any righteousness they had done before Christ came to merit it but moved by his own mercy to men he saved them through the washing of regeneration and renewing of the Holy Spirit. He first sent his Spirit to renew man. The Spirit came to the apostles, through them preached Christ to the world, produced faith, changed the heart, directed the life anew, and the heart renewed, the person was baptized into Christ, put off the old man of sin now dead, was buried with him in Christ, washed away his sins, and arose to a new life in Jesus Christ. The relation of these facts to each other and the connection of each of them to the remission of sins, entrance into the name of Christ, God, and salvation by the same word, settle beyond dispute that they are for the same end or thing. Man must believe into Christ, but his believing carries him through repentance and baptism before he is in Christ. Repentance comes from faith, but it leads through baptism to the remis­sion of sins.

Faith that stops short of repentance and baptism does not carry the believer into Christ. These facts settle the office of faith, repentance, and baptism.Titus 3:6which he poured out upon us richly,—God shed forth his Holy Spirit through Jesus Christ abundantly on the apostles at Pentecost.

The power was shed forth in such abundance that they were overwhelmed, baptized in the Spirit.through Jesus Christ our Saviour;—Jesus Christ said: “ I will pray the Father, and he shall give you another Comforter, that he may be with you for ever.” (John 14:16.) “ But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me.” (John 15:26.)Titus 3:7that, being justified by his grace, we might be made heirs according to the hope of eternal life.—The Holy Spirit was bestowed to guide those justified by the mercy of God to fit them to be heirs of God of the eternal life that had been promised those who love God. [This life eternal is still for us in the future, though ever present in respect of hope; children we indeed are and sharers in many good gifts of our Father, but eternal life, that glorious inheritance, is still in the future; but it is a sure hope, eternal life, the hope of which is the mainspring of all Christian work and activity, though it includes it, of course, is something far more than merely endless existence. A veil, impenetrable to mortal eyes in the Father’ s house of “ many mansions.” (John 14:2.) “ It is not yet made manifest what we shall be. We know that, if he shall be manifested, … we shall see him even as he is” (1 John 3:2), “ and so shall we ever be with the Lord” (1 Thessalonians 4:17). And with these thoughts and words we are to comfort one another.]Titus 3:8 Faithful is the saying,—That which he had just said is a faithful saying, and he desired these truths to be taught con­ fidently that they who have believed in God might be careful to maintain good works. “ For we are his workmanship, cre­ated in Christ Jesus for good works, which God afore prepared that we should walk in them.” (Ephesians 2:10.)and concerning these things I desire that thou affirm con­fidently,—[He willed that over and over again these words be repeated by the faithful believers in the Lord to remind them, not only of the glorious hope of eternal life, but also to bring him to their remembrance to whom they owed this glorious heritage. And as they repeat or hear these words, telling of the wondrous mercy showed to them for no merit of their own, they will the more willingly think thankfully of and act loyally with other people still living in that deep and loathsome darkness where they once dwelt until God in his mercy sent unto them the message of life and delivered them.]to the end that they who have believed God may be care­ful to maintain good works.—All incentives to a life of loyal obedience comes from a sense of God’ s grace in bringing to us the message of salvation. “ We love [God], because he first loved us.” (1 John 4:19.) “ For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again” (2 Corinthians 5:14-15). The doctrines which unfold to us that marvelous self-moved grace, therefore, are to be strongly and constantly insisted upon to incite to a life of holiness.

Good works, not merely benevolence, but an honorable and holy life.These things are good and profitable unto men:—They were ordained for man’ s good. It profits man to walk in them.Titus 3:9but shun foolish questionings, and genealogies,—The Jews especially were given to questions of genealogy, still relying on descent from Abraham.and strifes, and fightings about the law;—Connected with these were many foolish, frivolous, unprofitable questions not taught in the Scriptures and bringing no good to men.for they are unprofitable and vain.—These, as all questions of human reasoning, are unprofitable and vain. [These dis­turb and embitter the feelings; they lead to the indulgence of a bad spirit; they are often difficult to be settled; and they are of no practical importance even if they could be determined.]Titus 3:10A factious man—A factious man is one that creates strife and division.

These questions and practices not taught by God all gender strife. He who persists in introducing these subjects not taught in the Scriptures is a heretic and excites division.after a first and second admonition refuse;—He is to be admonished as to the evil of his course a first and second time, and if he does not desist, he is to be rejected. Introducing questions and practices not required by the word of God is a cause of strife and division, and the man who cannot be convinced that he is wrong in doing it must be excluded from the membership of the church. The failure to do this brings division and strife into the churches.Titus 3:11knowing that such a one is perverted, and sinneth, being self-condemned.—He that brings such things into the church is turned away from the way of salvation. The way of sal­vation is to walk only in the way God has marked out— do only the things he has required. A man who persists in introducing things not commanded by God walks directly against the way of salvation, sins, and brings condemnation upon himself.Titus 3:12 When I shall send Artemas unto thee, or Tychicus,—Artemas is not mentioned elsewhere.

Tychicus is mentioned several times as a messenger of the churches in carrying the contribution to Jerusalem and in communicating with Paul. (Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12.) Artemas doubtless served the same offices.give diligence to come unto me to Nicopolis:—The Nicopolis to which Paul urged Titus to come is probably the city of that name situated on the southeast promontory of Epirus in Greece. If this view is correct, Paul’ s labors most likely extended to Italy.

Nicopolis was situated only a few miles from Preveza, the chief city of Epirus today.for there I have determined to winter.—Nicopolis is in a warm climate, and Paul was now old and feeble and enjoyed the warm weather.Titus 3:13 Set forward Zenas the lawyer—It is quite likely that before Zenas became a Christian he had been a Jewish lawyer. The lawyers were a class of Jewish teachers who were espe­cially learned in the Mosaic law, and who interpreted that law and taught it to the people. Nothing more is known of Zenas than is contained in this passage.and Apollos on their journey diligently, that nothing be wanting unto them.—Apollos is mentioned as a colaborer of Paul on several occasions. They were traveling together somewhere and Paul directs Titus to bring them on their journey diligently, and see that they were in want of nothing. They were doubtless on a journey preaching, and, possibly like Titus, going to see Paul for the last time.Titus 3:14 And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.—Let Christians turn to work at things that are good to supply needful pur­poses. In this help rendered to others, they are not unfruitful. [These injunctions laid the foundation of those great works of love— all undreamed of before the death and resurrection of Jesus Christ but have been for nineteen centuries the glory of the religion of the Lord Jesus Christ, one grand result of the Master’ s coming to this earth, which even his bitterest enemies admire with a grudging admiration.

In these “ pas­toral Epistles” we have eight special reminders to be earnest and zealous in good works. There was evidently in the mind of Paul as guided by the Holy Spirit an anticipation that some who professed to be followers of the Lord would content themselves with a dreamy acquiescence in the great truths, while the life remained unaltered.

It is noteworthy that in these Epistles containing so many urgent exhortations to work for Christ are among his last inspired utterances. The pas­sages are 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; Titus 1:16; Titus 2:7; Titus 2:14; Titus 3:14.Titus 3:15 All that are with me salute thee.—All the brethren where Paul was sent salutations to Titus. They are not named because the individuals composing the company of Paul were most likely known to Titus.Salute them that love us in faith.—An inclusive greeting, embracing each member of the church in Crete, whose love to Paul was based upon the common faith in the Lord Jesus.Grace be with you all.—He prays that God’ s favors and power might rest upon all of them.Verse 1 Titus Chapter Three This concluding chapter contains sundry instructions for Christians with a warning against factious persons (Titus 3:1-11), a few personal remarks, salutations and the benediction (Titus 3:12-15). Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, (Titus 3:1) Be in subjection to rulers … For full discussion of the Christian’s relationship to the state, see my Commentary on Romans, pp. 446-451. The authority of human government is of God, and the Christian is instructed to be obedient because such is God’s will. Paul’s words here are a brief summary of the teaching in Romans 13:1 ff and in 1 Peter 2:13 ff. Such orders as these are always appropriate, but perhaps they were especially so in Crete. “The Cretans were very dissatisfied with Roman rule, and showed signs of revolt, according to Polybius and Plutarch."[1] The large Jewish population would also gladly have taken part in such a movement. However, the most remarkable thing about Paul’s orders here is the consideration that must be given to the way the apostle felt personally toward the Roman state.

There is no outcropping of any resentment in any of his letters, but it must surely have been present. Roman governors, through avarice and through incompetence, had kept him in prison for years; Roman authorities had illegally bound him, beaten him with rods, delayed hearing charges against him, and when the charges were not presented, still left him bound for years longer. Beyond that, the glaring immorality and wickedness of Nero were beginning to be known throughout the world, and the eventual consequence of the enthronement of evil would certainly have aroused apprehension in a man like Paul. Yet, in view of all that, he wrote, “Be in subjection to rulers.” To authorities… Rulers are not mere exercisers of earthly power, they are also authorities, possessed of a right that reaches as far as God himself; and such authority must not be disobeyed by Christians, except in those instances where obedience would be disobeying God (Acts 5:29). In instances where it is necessary to disobey the state, due to God’s commandments, the child of God is required to submit meekly to the penalties incurred, and without speaking evil of any man. To be obedient … This quality of Christian character tends to become rare in a society where violence, extremism and every form of private and public disobedience of the laws of God and man are practiced with impunity, and even glamorized by a secular, rebellious society. Nevertheless, it is the cornerstone of all law and order, and even of civilization itself. The opposite of it is lawlessness, a spirit working even in the culture of Paul’s day (2 Thessalonians 2:7), but now even more, and threatening ultimately to usher in the final terror. To be ready unto every good work … The church is restricted in its worship and doctrine by the teaching of Christ and the apostles, but here is ample encouragement for Christians to engage in every good work. Here is their authority for taking part in any worthy work. May a Christian run for public office, take part in political campaigns, or serve in positions of community trust? The answer must be affirmative. ENDNOTE: [1] Don DeWelt, Paul’s Letters to Timothy and Titus (Joplin, Missouri: College Press, 1961), p. 170. Verse 2 to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men. In this verse and in Titus 3:1, there are listed seven basic requirements of Christian character; and, on first thought, some might classify all of them as “old-fashioned.” On the contrary, none of these virtues had ever been heard of, either in Crete or in the whole pagan world. “These things here charged by Paul were new virtues to men. They were held up to admiration by no heathen moralist."[2] Moreover, such virtues were even scorned and made light of by many pagan writers. In a sense, they are still new, because the newest, freshest, cleanest thing on earth is a Christian soul which truly exhibits them; and when such an exhibition appears, no desert flower after a shower ever bloomed with sweeter charm and fragrance than that of such a Christian personality. Speak evil of no man… We believe Lipscomb was correct in his interpretation that this means, “Do not speak evil or contemptuously of rulers."[3] This surely seems to be the very thing Paul especially meant, but the injunction goes far beyond that. It is wrong to read this as if it said, “Speak evil of no good man.” Speaking evil of any man, especially public, prominent or powerful men, invested with honor or office, is not to be indulged by Christians. Why? For us it is enough to know that it is the Lord’s will, and yet many reasons are visible. To speak evil in those cases where, in a sense, it would be deserved is merely to multiply the influence of a bad example. Furthermore, dwelling in one’s thoughts upon the evil of others intensifies the temptation for the Christian himself to do wrong, thus hindering the positive thrust of his life (see Philippians 4:8). Not to be contentious, to be gentle… Both of these virtues are listed among the qualifications of elders (1 Timothy 3:3). A neighbor lacking such virtues is a thorn in the flesh, and Christians should not be thorns. Meekness… “This is the temper which does not make us assert ourselves; it is an unassuming, passive spirit, the opposite of harshness and haughtiness."[4] Meekness must never be thought of as mere weakness, for it is the most awesome strength. Charles Rann Kennedy caught a glimpse of this in the lines, “The meek, the terrible meek, the fierce agonizing meek, are about to enter into their inheritance."[5] Moses was meek, but no more powerful figure ever appeared in history than the Jewish lawgiver. [2] H. D. M. Spence, Ellicott’s Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 260. [3] David Lipscomb, New Testament Commentaries, Titus (Nashville: The Gospel Advocate Company, 1976), p. 281. [4] R. C. H. Lenski, Interpretation of St. Paul’s Epistles … Titus (Minneapolis: Augsburg Press, 1964), p. 928. [5] Charles Rann Kennedy, The Terrible Meek, quoted in John Bartlett, Familiar Quotations (Boston: Little, Brown, and Company, 1939), p. 817. Verse 3 For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.Just as seven Christian virtues are given in Titus 3:1-2, there are seven negative qualities listed here, being in the principal part, merely the negative of the aforementioned virtues. Paul’s reason for bringing in this description of unregenerated men is apparent in the first three words, “for we also.” This is an accurate picture of themselves before they became Christians. As White said: The connection is: you need not suppose that it is hopeless to imagine that these wild Cretan folk can be reclaimed. We ourselves are a living proof of God’s grace. Ephesians 2:3 ff is an exact parallel. See also 1 Corinthians 6:11; Ephesians 5:8; Colossians 3:7,1 Peter 4:3.[6]Foolish… All sin against God is foolish. The unprepared virgins, the rich man who planned to build bigger barns, the man who built upon the sand, and the disciples who did not “believe all” that the prophets had spoken were all given a single designation by the Son of God, “foolish, fool, foolish… fools!” Disobedient… This means disobedient to divine law, the commandments of God, as in Luke 1:17; Titus 1:16, etc. Deceived… That is, deceived, either by false systems of religion, our own lusts and appetites, or by the foolish arrogance of our own conceit. Serving divers lusts and pleasures… Although they had become “slaves of God,” Paul reminded them that once they were “slaves” to all kinds of lusts and pleasures. “Pleasures,” as generally used in the New Testament, is in the sense of evil pleasures (Luke 8:14; 1 Timothy 5:6). Living in malice and envy… Malice is a general term for wickedness, but “here it has the special connotation of and malignity."[7] Such malice is desire to do harm to others as in Ephesians 4:31. Hateful, and hating one another… What a sad picture of the sinful life is this. The sinner himself becomes hateful, despising himself, and even being hated by other sinners. As White put it: This marks the stage of degradation before it becomes hopeless: when vice becomes odious to the vicious, and stands a self-confessed failure to produce happiness.[8][6] Newport J. D. White, Expositor’s Greek New Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 197. [7] Carl Spain, Commentary on 1,2Timothy and Titus (Austin, Texas: The R. B. Sweet Company, 1970), p. 186. [8] Newport J. D. White, op. cit., p. 198. Verse 4 But when the kindness of God our Saviour, and his love toward man, appeared,The wretched night of human sin, suffering and shame was pitied by the Father himself; and Paul here related that pitying and loving kindness of God to the rescue of the Christians from the intolerable lives of sin which they formerly lived. John 3:16 is an excellent comment on this verse, for Paul was thinking of how God’s kindness and love toward men had “appeared” upon earth in the epic events of the Incarnation and the preaching of the gospel of Christ which followed as a consequence of it. That it was the gospel message that Paul particularly had in mind is proved by the next verse. Verse 5 not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit,Before taking up a line-by-line analysis of this, it is profitable to glance at other Scriptures which are admitted by scholars to be parallel to the teaching here. Scripture is always the best comment on Scripture. As many of you as were baptized into Christ have put on Christ (Galatians 3:27). Of this verse, Spence said, “The apostle has grandly paraphrased his words here in Titus 3:5."[9]And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God (1 Corinthians 6:11). Of this verse, Beasley-Murray said, “The relation of baptism to justification in 1 Corinthians 6:11 and in Titus 3:5 is fundamentally the same: the grace that baptizes is the grace that justifies, inseparably one, and experienced as one."[10]Christ loved the church and gave himself up for it; that he might sanctify it, having cleansed it by the washing of the water with the word (Ephesians 5:25-26). Of this passage, Lenski said: Paul’s other great passage regarding baptism is Ephesians 5:26, where we discuss at length “the bath of the water in connection with the spoken word,” and reject the English Revised Version (1885) marginal translation “laver."[11]There are a number of other very important passages bearing upon the subject Paul introduced here, namely, John 3:5, Acts 2:38,1 Peter 3:12; Matthew 3:16; Romans 6:3-5, etc. With the background of the passages cited here, it is impossible to miss Paul’s meaning in this verse. Not by works done in righteousness, which we did ourselves… God’s unmerited grace is the source of all salvation, and all the good works of a hundred lifetimes could never earn or merit the saving grace of God. These words have been made the excuse for denying that such ordinances as baptism and the Lord’s supper are in any wise essential to salvation; but that class of deeds commanded by Christ as prerequisite to redemption simply do not lie within the periphery of this statement here. What Paul spoke of here was “the righteousness of men,” the works “which we did ourselves.” It is imperative to notice that “the washing of regeneration” mentioned at once is by that very citation excluded from the “works done in righteousness” which are contrasted with it. But according to his mercy he saved us… It is customary for commentators at this point in their exposition to take five pages explaining how this means that God’s mercy saves us without our being baptized, despite the fact that the very next line says that “God’s mercy saved us through baptism!” Saved us through the washing of regeneration…The ASV margin gives “laver” in this clause instead of “washing”; but as Spence said, “Laver here can only signify the baptismal font."[12] The allusion, of course, is to the great bronze laver that stood at the entrance to the Jewish temple, in which priests washed themselves before engaging in their duties within the sanctuary. The analogy in the Christian religion is the baptistery, the same being the only laver connected with the holy faith, and being the place where sinners are cleansed and justified prior to their entry into the true sanctuary, which is the Lord’s church. The use of the term laver is very fortunate, because the primary meaning of it, in context, is the baptistery, standing in a figure (metonymy) for baptism, for which alone a baptistery is used, and adequately translated as “washing.” But please note the significance of this. It is a thundering, emphatic denial of the nonsense that “The washing referred to is wholly spiritual."[13] Is a baptistery needed for that? The Expositor’s Greek New Testament sums up the meaning here thus: God saved us by baptism, which involves two complementary processes, (a) the ceremony itself which marks the actual moment in time of the new birth, and (b) the daily, hourly, momently renewing of the Holy Spirit.[14]It is inexcusable to say that baptism “is only setting the seal on the essential act of faith”… or that baptism is little more than a purifying act; as Beasley-Murray stated it, “Neither of these contentions is worthy of discussion."[15] In the verse we are considering, as the same writer added, “Baptism is efficacious by itself.” But isn’t baptism only a symbol? This has been shouted so loudly and so frequently and for so long that many believe it; but it is untrue. Lenski sets the matter straight. Commenting on the affirmation that “Man submits to baptism after the new birth to picture it forth to men,” he has this: Paul excludes this idea in a double way. “God saves us by means of the bath, etc. - this is the bath of regeneration. How can anyone think Paul would say, “God saved us by means of a picture of regeneration? Compare Jesus’ own words in John 3:5.[16]And renewing of the Holy Spirit. . .” The twin elements of the new birth, as set forth in John 3:3-5, are present here. One birth with two elements in it, the bath in water (baptism) and the Holy Spirit of promise - this is the teaching of the New Testament. The same twin elements in the new birth are evident in Peter’s Pentecostal command to “Repent and be baptized… receive the Holy Spirit” (Acts 2:38-39). It is appropriate that Paul should have mentioned this other element (the renewal of the Spirit) in connection with baptism; because, as Beasley-Murray said, “Baptism is the occasion when the Spirit works creatively in the believer."[17] It should not be thought strange that Paul thus emphasized the place of baptism as a means used in our salvation by the mercy of God.

Jesus himself said, “He that believeth and is baptized shall be saved” (Mark 16:15-16). Note too that baptism is God’s means, not man’s. Baptism is not a work of men; no man ever baptized himself; only God can do that, and even then, only for those who will believe and repent; and every true baptism in all history was a work of Almighty God himself; to this solemn ordinance alone is conjoined the sacred triple name of Father, Son and Holy Spirit. All who despise it or downgrade it do so at their eternal peril. [9] H. D. M. Spence, op. cit., p. 261. [10] G. R. Beasley-Murray, Baptism in the New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 216. [11] R. C. H. Lenski, op. cit., p. 933. [12] H. D. M. Spence, op. cit., p. 261. [13] William Hendriksen, New Testament Commentary … Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 391. [14] Newport J. D. White, op. cit., p. 198. [15] G. R. Beasley-Murray, op. cit., p. 213. [16] R. C. H. Lenski, op. cit., p. 934. [17] G. R. Beasley-Murray, op. cit., p. 211. Verse 6 which he poured out upon us richly, through Jesus Christ our Saviour;As Lenski said, “This is not a reference to Pentecost… but to baptism and the Spirit’s outpouring in it."[18]Thus the Pentecostal emphasis of “repent, be baptized… and ye shall receive the Holy Spirit” (Acts 2:38-39) is identical with what is revealed here. The gift in view here is the gift ordinary, the earnest of the Holy Spirit, the Holy Spirit of promise, the indwelling Spirit which is received by every true convert to Christ. See in my Commentary on John, pp. 83-87, for more complete discussion of the twin elements in the new birth. Baptism (the birth of water) is the element for which man is responsible for the doing of it (despite the fact of baptism not being the work of any man); nevertheless God required even of Saul of Tarsus that he “have thyself baptized.” [19] This is every man’s responsibility. Although baptism is exclusively a work of Almighty God, the Lord will not perform it upon any person who does not seek it through faith and repentance. On the other hand, “the renewal of the Holy Spirit,” here and in the preceding verse, is the element of the new birth which is performed by God through Christ, it being appropriate to say that the Spirit is sent both by the Father and by the Son. [18] R. C. H. Lenski, op. cit., p. 936. [19] W. E. Vine, An Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), p. 97. Verse 7 that, being justified by his grace, we might be made heirs according to the hope of eternal life.Justified… The text is saying that God not only saves us by baptism and the resulting reception of the Holy Spirit, but that “his grace” justifies us by exactly the same means. As Zerr pointed out, “justification has many shades of meaning,"[20] but two of these meanings are predominant, “Justification” in the ultimate sense of being the grounds upon which the Father declares men to be righteous is grounded in the perfect faith and obedience of Jesus Christ our Lord, in whom sinners are justified by being united with, and actually incorporated into Christ’s spiritual body, thus being, in fact, “Christ,” and justified “as Christ.” There is a secondary sense of justification, the one in view here, in which God cleanses from all past sins and receives the sinner into the body of the redeemed. Significantly, baptism here appears as the means used by God’s grace in order to achieve man’s justification and to make him an heir of eternal life. “Then and there, in and by baptism, and in and by the Spirit bestowed in baptism (we) actually became heirs of eternal life."[21] The bestowal of such high privilege and rich benefit is actual, genuine, real; but it is neither final nor irrevocable. That state will be given to Christians only “on that day.” Another word with references to the two uses of “justification” is thus: (1) one is used in the temporary sense, the same being probational, and (2) the other is used in the eternal sense, being final. Of course, it is the first of these which is referred to in this verse. How nearly incredible is the fact that there are some who do not believe what Paul said here; but this is not due to any inconsistency in what he wrote with reference to his other letters, or to anything else in the New Testament, being entirely due to the Lutheran heresy of salvation by “faith alone” which has blinded many of the modern Protestant scholars and has all but ruined Protestant Christianity. We shall not note all of the objections that have been raised against the interpretation followed here, but we shall make an exception for that voiced by Ward: “Some of the bloodiest dictators and some of the most wicked men have been baptized people."[22] This is no valid objection because it applies equally to those “who believed on” the Lord Jesus Christ, and then went on to crucify him (John 12:42). The answer lies in the probationary nature of the justification that comes as a result of the new birth of “water and of the Spirit.” Angels fell, and Judas was, at first, a faithful apostle. [20] E. M. Zerr, Bible Commentary (Marion, Indiana: Cogdill Foundation, 1954), p. 205. [21] R. C. H. Lenski, op. cit., p. 937. [22] Ronald A. Ward, Commentary on 1,2Timothy and Titus (Waco, Texas: Word Books, Publisher, 1974), p. 271. Verse 8 Faithful is the saying, and concerning these things I desire that thou affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable unto men:Faithful is the saying… This is not a formula for introducing either a hymn or a proverb, despite the widespread prejudice to that effect. See under 2 Timothy 2:13, above. This is merely Paul’s equivalent of the “Amen, Amen” sometimes used by Jesus. Scholars cannot agree upon whether it should be applied here to what precedes, or what comes after. Many refer it to the epic pronouncement in Titus 3:5-7; but Hervey was sure that: Here the faithful saying can only be the following maxim: “That they which have believed in God may be careful to maintain good works,” the words, “these things I desire that thou affirm confidently” being parenthetically added to give more weight to it.[23]Scholars who insist upon applying it to the foregoing “affirm that it is ungrammatical to refer it to the following.” But as Conybeare said, “This objection is avoided by taking `that’ as a part of the quotation,"[24]as Hervey did, above. Perhaps the biggest objection to construing it as a reference to the preceding is that there is no agreement on “what part” of the preceding is meant. The viewpoint of this writer is that it refers generally . to all Paul was writing. Maintain good works… The allegation that this means “pursue honest occupations,” while true enough in principle, is not what Paul said here. White pointed out that throughout the New Testament, the terms used here “mean good works in the religious or moral sense."[25][23] A. C. Hervey, Pulpit Commentary, Vol. 21, Titus (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 45. [24] J. W. Conybeare, Life and Epistles of St. Paul (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1966), p. 762. [25] Newport J. D. White, op. cit., p. 200. Verse 9 but shun foolish questionings, and genealogies, and strifes, and fightings about the law; for they are unprofitable and vain.Genealogies… These were the specialty of the Jews, so much so that Christian writers included the genealogy of Jesus in both Matthew and Luke. The law … can have reference only to the Mosaic law, thus illuminating Tasker’s comment that “The Jewish character of the Cretan heresy is brought out as clearly here as in the earlier reference."[26] Therefore, the period of aggressive Judaism prior to 70 A.D. is indicated as the certain date of this epistle. ENDNOTE: [26] R. V. G. Tasker, op. cit., p. 208. Verse 10 A factious man, after a first and second admonition refuse;By definition, a factious person’s sin is of a “public” nature; but even in cases of public sins, the first and second admonitions commanded by the Lord Jesus Christ were not to be omitted or ignored. See dissertation on this in my Commentary on Matthew, pp. 279-281. Verse 11 knowing that such a one is perverted, and sinneth, being self-condemned.Self-condemned… does not indicate his acknowledgment of his sin, but that his withdrawal from the spiritual body and separation of himself from it condemned him. Shun… here means “avoid,” and does not seem to carry the implication of what was later called “excommunication.” The man had apparently already separated himself from the believers. Verse 12 When I shall send Artemas unto thee, or Tychicus, give diligence to come unto me to Nicopolis: for there I have determined to winter. Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.Artemas … Zenas … Apollos … It is a remarkable fact that these three names of faithful helpers of the blessed apostle, still with him in the closing period of his life, are names derived from three of the most famous heathen deities. As Spence pointed out, “Artemas is from Artemis the famous tutelar goddess of Ephesus; Apollos is from the well-known sun god; and Zenas is from Zeus."[27]Nothing is known of Zenas and Artemas except what appears here; but Apollos is mentioned a number of times in the New Testament.

He came to Ephesus (Acts 18:24), teaching mightily in the Scriptures, but knowing only the baptism of John. Priscilla and Aquila taught him the way of the Lord more perfectly (Acts 18:26).

He powerfully confuted the Jews (Acts 18:28), made many disciples who were required by Paul to be re-baptized in the name of the Lord Jesus (Acts 19:1-7); and in 1 Corinthians 1:12 to 1 Corinthians 4:6 Paul referred to Apollos again and again, ranking him with himself and the apostle Peter. Due to his great ability as a scholar and his marvelous gift of eloquence, he might have rivaled even the apostle Paul in his influence in Corinth and Ephesus; “But Apollos seems resolutely to have declined any such rivalry, and to have lived ever as the loyal and devoted friend of the great apostle."[28]Nicopolis… Paul’s purpose of spending the winter in this town may or may not have been realized. Some believe that his arrest and final imprisonment came soon after what was written here, although there cannot be much certainty about that. “It is possible that the winter is that mentioned in 2 Timothy 4:21."[29] Paul was not always permitted to foretell future events as regarded his own personal affairs. See comment on Acts 20:25, in my Commentary on Acts. In that circumstance he said, “I know that ye all … shall see my face no more”; and yet he was permitted to return to Ephesus. Nine cities of this name are found in the Mediterranean area.[30] However, the one to which Paul here referred “is probably the city of that name situated on the southwest promontory of Epirus."[31] This is only a few miles from the modern city of Prevesa, the city which the Greeks bombarded in 1912. It was founded by Augustus, whose camp happened to be pitched there the night before the famous fight with Anthony (Battle of Actium, 31 B.C.). Considerable ruins of the ancient city still remain, including two theaters, a stadium and an aqueduct. The name “Nicopolis” means “Victory City,” so-called from Augustus’ victory over Anthony. That nothing be wanting unto them… This constitutes instructions to Titus to provide whatever material things would be needed by Apollos and Zenas on their journey. From these brief references, it is concluded that “They were with Paul, had received their directions from him, and carried this letter to Titus who was sending them on."[32][27] H. D. M. Spence, op. cit., p. 266. [28] Ibid. [29] Newport J. D. White, op. cit., p. 201. [30] R. C. H. Lenski, op. cit., p. 945. [31] J. E. Harry, International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), p. 2143. [32] R. C. H. Lenski, op. cit., p. 946. Verse 14 And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.The natural inference of this seems to be that Titus had a fund from which to supply such things as Paul requested for Apollos and Zenas; and, if this is correct, the meaning here would appear to be: Let our Christians learn to do what Jews do, and even heathens too, viz., really provide for the real wants of their own.[33]The emphasis throughout these letters which Paul placed upon good works was commented upon thus by Lipscomb: In these “pastorals” we have eight reminders to be earnest and zealous in good works. The passages are: 1 Timothy 2:10 1 Timothy 5:10 1 Timothy 6:18; 2 Timothy 2:21; Titus 1:16 Titus 2:7 Titus 2:14 Titus 3:14. It is noteworthy that these epistles containing so many exhortations to work for Christ are among his last inspired utterances.[34][33] A. C. Hervey, op. cit., p. 47. [34] David Lipscomb, op. cit., p. 188. Verse 15 All that are with me salute thee. Salute them that love us in faith. Grace be with you all.All that are with me… It is impossible to know who any of these might have been. That love us in faith… Here the preference of the ASV translators for “subjective trust/faith” wherever they could stick it in produced this monstrosity of a rendition, of which Spence said, “That love us in faith has no sense. The faith is right ."[35]White also commented on this, thus: This means “the faith,” that is, the household of faith… Absence of the article before familiar Christian terms is a characteristic of the pastorals.[36]One final word concerning this last little paragraph (Titus 3:12-15) is in order. Dummelow noted that: The mingling of old names with new (Artemas and Zenas being new; Apollos and Tychicus being old) is a strong critical argument for the Pauline authorship. A pupil wishing to imitate Paul would hardly be apt to mention any but well-known names.[37]Grace be with you all… This final benediction is identical with those of 1,2Timothy. How grateful all men should be to the Lord who preserved and handed down through history this priceless letter so rich and encouraging in its teachings, and so full of the Lord Jesus Christ. [35] H. D. M. Spence, op. cit., p. 266. [36] Newport J. D. White, op. cit., pp. 91,202. [37] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1009.

“THE EPISTLE TO TITUS”

Chapter Three

IN THIS CHAPTER

1. To review responsibilities Christians have toward those in authority and others in general

2. To consider how one is saved by God’s mercy, through the washing of regeneration and renewal of the Holy Spirit

3. To notice the emphasis on being careful to maintain good works, while avoiding things that are unprofitable and useless (including some individuals)

SUMMARY In this final chapter Paul instructs Titus to remind the brethren concerning their duties toward those in authority and men in general (Titus 3:1-2). Exhortations to gentleness and humility toward all men is made with a reminder that we too were once like those in the world (3). We have been saved, not by our own works of righteousness, but by the mercy of God who saved us through the washing of regeneration and renewing of the Holy Spirit (Titus 3:4-5). The Spirit has been poured out abundantly on us, so that we who are justified might become heirs according to the hope of eternal life (Titus 3:6-7). Paul also wants Titus to affirm constantly that those who have believed in God should be diligent in their good works (Titus 3:8). At the same time, foolish disputes and divisive men are to be avoided, for such are unprofitable and useless (Titus 3:9-11).

The epistle closes with personal remarks and greetings. Titus is encouraged to come to Nicopolis as soon as Artemas or Tychicus have arrived, for Paul has chosen to winter there (Titus 3:12). In the meantime, Titus is to send Zenas and Apollos on their journey with haste (Titus 3:13). Yet another exhortation is given to have the brethren learn to maintain good works, meeting urgent needs, so they may not be unfruitful. Paul then passes along greetings to Titus from those with him, and sends similar greetings to those who love the brethren (Titus 3:13-14). A final benediction regarding grace ends the letter (Titus 3:15).

OUTLINE

I. FOR THE IN GENERAL (Titus 3:1-11)

A. PROPER CONDUCT (Titus 3:1-2)

1. Toward those in authority (Titus 3:1) a. Be subject to and obey rulers and authorities b. Be ready for every good work
2. Toward all men (Titus 3:2) a. Speak evil of no one b. Be peaceable, gentle, showing humility to all

B. REASONS TO HEED SUCH (Titus 3:3-11)

1. In view of our past conduct (Titus 3:3) a. We were once foolish, disobedient and deceived b. We served various lust and pleasures c. We lived in malice and envy, hateful and hating one another
2. In view of our salvation (Titus 3:4-7) a. We were saved according to God’s kindness, love and mercy, not by works of righteousness which we have done (4-5) b. We were saved through the washing of regeneration and renewing of the Holy Spirit (Titus 3:5-7)

1. Whom God poured out abundantly through Jesus our Savior
2. That being justified by grace we should become heirs according to the hope of eternal life

3. In view of what is good and profitable (Titus 3:8) a. Those who have believed in God should be careful to maintain good works b. This is a faithful saying, and should be affirmed constantly
4. In view of what is unprofitable and useless (Titus 3:9-11) a. Foolish disputes, genealogies, contentions, and strivings about the law are to be avoided (Titus 3:9) b. A divisive man is to be rejected after two admonitions (Titus 3:10-11)

1. For such is warped and sinning
2. And is self-condemned

II. REMARKS (Titus 3:12-15) A. FINAL (Titus 3:12-14)

1. To meet him at Nicopolis, after the arrival of Artemas or Tychicus (Titus 3:12)
2. To send Zenas and Apollos on their journey with haste, lackingnothing (Titus 3:13)
3. To aid others in learning to maintain good works, meeting urgent needs, so as not to be unfruitful (Titus 3:14)

B. FINAL , AND A PRAYER (Titus 3:15)

1. Greetings from those with Paul
2. Greetings to those who love the brethren in the faith
3. Grace be with you all. Amen.

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Instructions for the brethren in general (Titus 3:1-11)
• Concluding remarks (Titus 3:12-15)

2. What are the responsibilities of Christians toward rulers and authorities? (Titus 3:1)

• To be subject to them, to obey, to be ready for every good work

3. How should Christians conduct themselves toward men in general? (Titus 3:2)

• To speak evil of none, to be peaceable, gentle, and humble toward all

4. What should help us to be gentle and humble toward others? (Titus 3:3)

• We ourselves were once foolish, disobedient, deceived
• We had served various lusts and pleasures
• We had been hateful and hating one another

5. What else should remind us to be humble? (Titus 3:4-5)

• We were saved, not by works of righteousness which we have done, but according to the kindness, love and mercy of God

6. How has God in mercy saved us? (Titus 3:5)

• Through the washing of regeneration and renewing of the Holy Spirit

7. Why has God poured out the Holy Spirit abundantly on us? (Titus 3:6-7)

• That having been justified by His grace, we should become heirs according to the hope of eternal life (cf. Galatians 4:6-7; Romans 8:15-17)

8. What faithful saying did Paul want Titus to affirm constantly? (Titus 3:8)

• Those who have believed in God should be careful to maintain good works

9. What was Titus to avoid? Why? (Titus 3:9)

• Foolish disputes, genealogies, contentions, and strivings about the law
• They are unprofitable and useless

10. Who was Titus to reject after two admonitions? Why? (Titus 3:10-11)

• A divisive man
• Such a person is warped and sinning, being self-condemned

11. Where did Paul want Titus to join him? (Titus 3:12)

• Nicopolis

12. Who was Titus to send along on their journey with haste, lacking nothing? (Titus 3:13)

• Zenas the lawyer and Apollos

13. What did Paul want Christians to learn? (Titus 3:14)

• To maintain good works, to meet urgent needs

14. Who sent greetings to Titus? Who did Paul send greetings to? (Titus 3:15)

• All who with him
• Those who love the brethren in the faith

15. What prayer did Paul offer as he closed this letter? (Titus 3:15)

• Grace be with you all. Amen.

Questions by E.M. Zerr On Titus 31. Who are antecedent of “ them” in verse one? 2. What is meant by principalities? 3. State who are meant by magistrates. 4. Under them what would “ good work” include ? 5. Does verse 2 condemn exposing evil men ? 6. What is a brawler? 7. May one be meek yet rebuke sin severely ? 8. Cite example that shows regulation effect. 9. Give another word for foolish. 10. What does it mean to be deceived ? 11. State the form qf service they had rendered, 12. How can one live in pleasure and envy also? 13. What evil mind had been mutual with them? 14. Tell what appeared after that. 15. Was this induced by the works of man? 16. What is mercy? 17. Give some other word for regeneration. 18. When was this washing done ? 19. How does the Holy Ghost renew us? 20. In what degree was this shed ? 21. Through whom was this shedding done? 22. When did he shed this on them? 23. How did they come to be there at that time? 24. What must come before being heirs ? 25. Heirs of what favor or reward? 26. Why should Titus affirm this constantly? 27. For what good effect did he wish it to be done? 28. How might they recognize works that are good ? 29. State Paul’ s estimate of these things. 30. What should Titus avoid? 31. Why avoid contentions if we must fight? 32. What law must we not strive about? 33. Give reason why such striving should not be. 34. What is meant by being vain? 35. Define a heretic. 36. What must first be done toward him? 37. Then what? 38. What would this action include toward him ? 39. Explain being subverted. 40. Under what condemnation is this man? 41. Does this self-condemnation relieve the church? 42. For whose benefit is the action of the church? 43. Was Titus permanently “ located” in Crete? 44. On what mission were Artemas and Tychicus going? 45. State Paul’ s arrangement for the winter. 46. What was the profession of Zenas ? 47. Tell something about this Apollos. 48. How was Titus to serve these men? 49. Who are meant by “ ours” verse 14? 50. What were they instructed to do?

Titus 3:1-2

Titus 3:1-2. Put them in mind means for Titus to remind the brethren in Crete of the following obligations. Principalities and powers refers to the units of authority in the civil government in force over the country. Magistrates are the particular officers who execute the government referred to in the preceding sentence. This obligation of Christians to the law of the land is taught also in Romans 13:1-7. To be ready to every good work.

If the country calls upon Christians to perform some kind of service, they should be ready to serve. All of this is with the proviso expressed at Acts 5:29. Speak evil of no man does not prohibit us from condemning a man who does wrong, but we should not use evil expressions that are not founded upon facts. To be no brawler means not to be contentious, or dispute merely for the sake of opposition. Gentleness does not mean we need compromise with evil, but in our approach to persons in error, let us use language that is appropriate. Meekness is the same about as humility.

Titus 3:3

Titus 3:3. The separate items of this verse have been considered in many places. The main point the apostle is making is one of consideration for others. If we think back over the time before we became Christians, we will the better realize what it means to “turn round” and give up the practices that have been followed a great part of our life.

Titus 3:4

Titus 3:4. This verse is similar in thought to verse 11. In that place the grace of God is given credit for the offer of salvation to man. In the present passage it is the kindness and love of God that appeared in behalf of sinful man.

Titus 3:5

Titus 3:5. Man must perform the works of righteousness in order to be saved, but it was not such works that caused God to bring forward the plan. It was because of God’s mercy that the offer of salvation was made for poor fallen humanity. Washing of regeneration refers to the same act as that in Hebrews 10:22. Renewing of the Holy Ghost refers to the spiritual nourishment that children of God need to sustain their life of service to Him. That nourishment is the sincere milk of the word (1 Peter 2:2). This word was given by men who were inspired by the Holy Ghost (or Spirit).

Titus 3:6

Titus 3:6. The pronoun which stands for the favor of salvation that is mentioned in the preceding verse and in chapter 2:11. This salvation was shed on us or was brought within our reach by Jesus Christ.

Titus 3:7

Titus 3:7. The original word for justified has a great many shades of meaning, depending on the connection in which it is used. In this place the definition of Thayer is, “To judge, declare, pronounce, righteous and therefore acceptable.” No man can be called just on his personal merit, but by the grace or favor of God, a sinner can be pardoned upon obedience to Christ, and then he will be “pronounced acceptable.” After being thus freed from sin, he becomes an heir to eternal life toward which he may hope.

Titus 3:8

Titus 3:8. This is a faithful saying means it is a truthful one, referring to that in the following words, namely, that believers should follow up their conversion with good works. They will be profitable because they will bring much spiritual gain to man.

Titus 3:9

Titus 3:9. Foolish questions are those which are unprofitable. Genealogies. This subject is treated at length by the comments at 1 Timothy 1:4. Contentions means useless arguments conducted merely from a motive of opposition. Strivings about the law refers to the disturbances caused by the Ju-daizers. Titus is told to avoid all these because they are unprofitable (bring no gain) and vain (or useless).

Titus 3:10

Titus 3:10. A heretic is a false teacher according to Thayer’s lexicon. When Titus came in contact with such in his work on the island, he was to admonish him to cease his false teaching because it was divisive. He was to be given a second opportunity to cease his heretical teaching, and if he persisted in it, Titus was to reject him, which means he was to avoid all association with him.

Titus 3:11

Titus 3:11. Subverted means to be turned aside from the proper course. Since nothing outside the proper course can be right, it follows that when a man leaves that course he sinneth as it is here stated. Condemned of himself. Not that he acknowledges his wrong, but is condemned by the things he himself is doing.

Titus 3:12

Titus 3:12. Chapter 1:5 states that Titus was “left” in Crete for some extensive work. Hence this instruction for him to meet Paul at Nicapolis (of Macedonia), was for consultation. Artemas and Tychicus were friends and companions of Paul, whom he was planning to send to Crete, at which time Titus. was to come to the apostle as instructed. That particular meeting place was designated because Paul had decided to pass the winter there.

Titus 3:13

Titus 3:13. Zenas was a lawyer, meaning an expert in the law of Moses. He and Apollos were to be escorted by Titus to the presence of Paul, and be provided with all things necessary for their transportation.

Titus 3:14

Titus 3:14. Ours refers to the disciples in Crete, who are commanded to maintain good works. This is rendered “profess honest trades” in the margin, which is a correct translation. The reader should see the comments at 1 Thessalonians 4:11-12 and 2 Thessalonians 3:10. The subject is the importance for disciples to work for a living and not be a parasite upon others. A man who is too lazy to work has no right to eat. If he is unable on account of things beyond his control, that makes him a just object for the care of others. But all men are expected to contribute to the maintenance of himself and all who are depending on him lawfully for support.

Titus 3:15

Titus 3:15. Paul usually had brethren and friends with him who were interested in the work he was doing, and who also were kindly disposed towards the disciples to whom he wrote his epistles. When the apostle wrote them, it was common for them to join in sending salutations to the brethren thus separated from them. Such expressions indicated the love and in terest they had for their fellow disciples. In turn, Paul asked for like greetings for those who were his friends in the island. Grace or favor was wished by the apostle for all the saints in the island. Amen means emphasis on the things that have been written.