Paul has written to encourage Titus in his efforts to bring the
Cretan congregations to live Christian lives in the midst of a very
immoral society. Paul’s repeating theme is that Christians should uphold the
doctrine of God their Savior with the way they live, so that God’s word would
be honored in the eyes of their contemporaries, and so that they would see
evidence of the divine work of grace that God had done in their hearts, thereby
bearing witness to the gospel of Jesus Christ. Chapter 3 breaks down like this:
v1-2 is a command to right behavior (1 Peter 2:12); v3-7 offer a reason, a motive,
for living rightly; v8 reiterates what Paul said in v1-7 as a “trustworthy saying;”
finally, v9-15 offer summarizing positive and negative exhortations – don’t do this,
but do this – along with final greetings.
Doing What is Good
1Remind the people to be subject to rulers and authorities, to be obedient,
to be ready to do whatever is good, 2to slander no one, to be peaceable and
considerate, and to show true humility toward all men.
Paul begins this chapter with a command to Titus. Paul wants Titus to remind the
Christian congregations on the island of Crete to keep living their lives on earth.
They are to be in the world but not of the world. They are to be good earthly citizens
under Roman government, even as they are members of God’s heavenly kingdom in Christ.
Though their unbelieving Cretan friends and neighbors may resent the yoke of Roman
authority, they as Christians are to have a proper attitude of respect to civil authority.
In fact, Paul lays out seven civic virtues, God-wrought and gracious virtues, for these
Christians to display in their earthly relationships. They include: being submissive to
authority (outwardly respectful of the lawful commands of lawful rulers and authorities),
being obedient (inwardly willing and obedient to the particular commands of that
government), being ready to do good (having a spirit of love and cooperation even
with unbelieving neighbors), being slanderous of no one (to not revile or insult or
abuse or malign with language), being peaceable (not to be contentious or quarrelsome,
so far as it depends on us), being considerate (meek and gentle, to be genial and ready
to yield personal advantage for the sake of others), and being humble toward all men (to
show every consideration to every person, a generous, indiscriminate kindness). As we
exhibit these God-given virtues, we make the doctrine of God attractive. See Romans 13
as well.
3At one time we too were foolish, disobedient, deceived and enslaved by all
kinds of passions and pleasures. We lived in malice and envy, being hated and hating one
another. 4But when the kindness and love of God our Savior appeared,
5he saved us, not because of righteous things we had done, but because of
his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit,
6whom he poured out on us generously through Jesus Christ our Savior,
7so that, having been justified by his grace, we might become heirs having
the hope of eternal life. 8This is a trustworthy saying. And I want you to
stress these things, so that those who have trusted in God may be careful to devote
themselves to doing what is good. These things are excellent and profitable for everyone.
In v1-2, Paul issues some commands regarding our behavior in the world. In v3-7, he gives
motivation, or reason, for exhibiting such virtuous behavior. In these verses, we see the
human problem, God’s solution for the problem, the method for solving the problem, and the
reason for solving the problem. And v8 offers a trustworthy saying.
In v3, notice first our situation (Ephesians 2:1-4). We ought avoid arrogance toward the
world by living rightly in the world, because we were once like the world. Ligon Duncan
says, “Paul is saying, ‘Look, Christian, if you say ‘Well, I’m not going to live with this
kind of kindness and generosity towards the world because the world is
sinful…wicked…filled with wrongdoing…’’ Well, Paul has this to say to you: that’s just
like you.” And he points to v5 – God’s mercy. When we were like the world (dead in
trespasses and sin), God dealt with us mercifully (He made us alive in Christ “through
the washing of rebirth and renewal by the Holy Spirit”). So in our approach to the world,
we ought to deal in mercy. We shouldn’t give the world what it deserves, because God
didn’t give us what we deserved.
Calvin says, “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… 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.”
Look further at Paul’s description of the world: Calvin comments, “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.” Third, Paul says they
are deceived. And fourth, they go astray, and can do no other, being estranged from God
and hostile to Him, enslaved to passions and pleasures that are not what they seem. These
four descriptions are of the nature of unbelief. But what of its fruits? In Romans 1,
Paul gives a lengthy list. Here he mentions malice, envy, and hatred, and contrasts those
fruits with the kindness, or goodness, and love of God in v4.
Notice the solution (2 Timothy 1:9-10) to the human problem in v4-6. God does it all;
it’s our problem, but God fixed it. He has saved us (John 5:24). The Trinity is mentioned
in v4-6 and reveals the Covenant of Redemption. It’s the kindness of love of God the
Father, our Savior, who saved us because of His mercy, and not because of anything we did;
it’s the washing of rebirth and renewal by the Holy Spirit (the symbol of which is
baptism), whom God the Father poured out “generously,” or abundantly, speaking of fullness,
to save us (Ezekiel 36:25-27); and it’s through Jesus Christ, the Son of God, that our
adoption and partaking of the Spirit came to pass.
When Paul speaks of the grace of God having appeared, he is speaking of the moment that
believers were enlightened in the knowledge of the gospel, for he could testify that,
though chosen from his mother’s womb (Galatians 1:15-16), he was a stranger to God,
hostile toward Him and His people, until that grace did shine in glorious appearance
to him on the Damascus Road (Acts 9). And then v7 gives God’s reason for solving the
human problem by the application of God’s grace by the Holy Spirit through faith in
Christ. It is so that we (His people) might become heirs through adoption. God wants an
eternal living relationship with us, and so He solved our problem. The only way our
problem of sinful unrighteousness could be solved justly was for God to justify
(forgiveness of sins and imputation of Christ’s righteousness) us by His grace.
Calvin says, “The meaning may be thus summed up. ‘Having been dead, we were restored to
life through the grace of Christ, when God the: Father bestowed on us His Spirit, by
whose power we have been purified and renewed. Our salvation consists in this; but,
because we are still in the world, we do not yet enjoy ‘eternal life,’ but only obtain
it by ‘hoping.’’”
Finally in v8, Paul refers to a trustworthy saying. He tells Titus to “stress these
things, so that those who have trusted in God may be careful to devote themselves to
doing what is good. These things are excellent and profitable for everyone.” Essentially,
Paul issues some commands, tells us why we ought to obey them, and then says what will be
the result – that those who trust in God will devote themselves to good works, or more
literally, “that those who trust in God, the hyper-conquerors of Romans 8, the pre-eminent
ones as co-heirs with Christ, would strive and go forward in the work of God.”
Live rightly because of the grace of God, and you will be devoting yourself to good
works. Ligon Duncan says, “Grace does not free you from obedience: it frees you to
obedience… The grace of God which saves us does not free us from obedience, it frees
us for obedience… Christian freedom is delighting in doing what God delights in.” Saving
faith is a fruitful faith – that’s the trustworthy saying of Paul here, and teaching
“these things” is “excellent,” “profitable for everyone.”
9But avoid foolish controversies and genealogies and arguments and quarrels
about the law, because these are unprofitable and useless. 10Warn a divisive
person once, and then warn him a second time. After that, have nothing to do with him.
11You may be sure that such a man is warped and sinful; he is self-condemned.
In v8, Paul told Titus to “stress these things,” speaking of fruitful faith, right
behavior in light of God’s grace and mercy (Romans 12:1). That’s a positive command.
Wrapping up, Paul gives Titus negative commands beginning in v9 – Avoid unprofitable
and useless teachings (and questions that would not contribute to godly living), and
warn the divisive folks within the local congregations. Paul basically has a two-fold
strategy with dealing with those in the local church who are going to oppose sound
doctrine, the teaching of the apostles – God’s word for us. First, they are to be avoided,
or shunned; they are not to be engaged as to bring the minister down on their level to
dispute and debate about their particular theories. Second, they are to be given a
“three strikes and you’re out” rule. They get two warnings. A third offense leaves them
rightly rejected, ruined by self-condemnation through failure to repent.
This instruction is not meant to stifle growth; it is meant to prevent heresy from
mixing with sound doctrine. We need to be like the Bereans, testing everything with the
word of God (1 Thessalonians 5:20-22). It is good to ask questions, but knowing the
reason for the question is just as crucial as the question itself; as Calvin declares,
“Paul does not wish that the servant of Christ should be much and long employed in
debating with heretics… In short, every person who, by his overweening pride, breaks
up the unity of the Church, is pronounced by Paul to be heretic.” But we aren’t to call
folks heretics until two warnings pass and the divisive behavior continues.
For example, one may ask, “What’s the difference between supralapsarianism and
infralapsarianism?” That’s fine. An initial response might be a question in return,
“Why do you want to know?” Is it to start a speculative debate about the order of the
pre-creation decrees of God? Don’t go there; avoid it. Is it because an individual simply
wants to grow in the knowledge of God and consider the support of Scripture regarding a
couple of prominent views of how He made decisions prior to creation? Okay. We can talk
about it – but slowly and with caution.
Ligon Duncan says, “Paul is very concerned that the local church not become a free-thought
society, a debating society where the apostolic teaching is just viewed as one of many
valid options. No, the local church isn’t there to debate about the possibility of
absolute truth. It is there to proclaim what is absolutely true,” despite accusations
of narrow-mindedness, and to guide people to faith and through discipleship.
Final Remarks
12As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, because I have decided to winter there. 13Do everything you can to help Zenas the lawyer and Apollos on their way and see that they have everything they need. 14Our people must learn to devote themselves to doing what is good, in order that they may provide for daily necessities and not live unproductive lives.
15Everyone with me sends you greetings. Greet those who love us in the faith.
Grace be with you all.
Paul wants Titus to come to visit him in Nicopolis (v12), but not until replacements
(Tychicus or Artemas – perhaps even as bearers of this letter, though some say the
letter arrived earlier with Apollos or Zenas, as v13 implies) arrive in Crete. Paul
knows the importance of pastoral care. Every congregation needs leadership. Churches
are vulnerable; they’re being disturbed from within and tugged from without. We need
accountability to our elders in the church, shepherds who are inspiring us to love and
good deeds, calling us to live rightly the Christian life in light of God’s grace and
mercy.
In v13, Apollos was known for his eloquence and ministry in Corinth. Paul tells Titus
to help him and Zenas on their way, making sure they have everything they need. It is
suggested that they had perhaps come to Crete as the bearers of this letter and were
nearly immediately prepared to move on to another location.
In v14, he speaks of “our people,” Christians, and how they “must learn to devote
themselves to doing what is good.” This “doing what is good is a recurring them for
Paul in this letter.” And he gives a reason – “in order that they may provide for
daily necessities and not live unproductive lives.” V9 speaks of “unprofitable and
useless” teaching, and v14 speaks of learning to do good deeds as fruitful teaching.
Plainly put, false teaching cannot produce fruitfulness; it only drives at outward
behavior. Only sound doctrine produces fruitfulness, because it instills truth, true
knowledge, deep into the heart and mind; the natural outflow of heart and mind knowledge
is behavioral.
Ligon Duncan says, “Paul is saying to [Titus about] these Christians, ‘You’ve got false
teachers troubling them, you’ve got an immoral culture. Let me give you [and them]
something to do. Throw yourself [have them immerse themselves] into the work of the
kingdom! Make it a priority! Sacrifice, give of yourself, determined that you’re not
going to let the work of the kingdom be hampered.’” How do we accomplish v9-11? We keep
active in service and growth. Idleness is the way to fall asleep and fall behind. The
Kingdom of God is moving forward, always advancing. Are you with it?
Finally, in v15, Paul and his friends in ministry who are with him (he’s never alone)
send their greetings to Titus. Paul tells Titus to greet those who love them (Paul and
those with him) in the faith. Paul wants Titus to greet everybody who shares faith in
Christ with him. Do you share Paul’s faith? Then he greets you as one of his dearest
friends, a gospel friend, a brother in Christ, with this closing. There you have it,
a greeting from the apostle Paul. This message to Titus is a message to you. And he
closes with, “Grace be with you all.” Titus will need grace to fulfill the commands
Paul gives him; but the Cretan Christians will need grace to obey Titus’ commands.
And so Paul desires the grace of God to be with all of them. Live rightly in light
of and by God’s grace, for His glory and the good of the brothers.
Bible text from
Gospelcom.net. Copyright 1973, 1978, 1984 by
International Bible Society.