Commentary - Titus 3:1-8

Bird's-eye view

In this dense section of his letter to Titus, Paul is doing what he so often does, which is connect the highest doctrinal truths to the most mundane and practical duties of the Christian life. He moves seamlessly from civic responsibility and neighborly conduct to the very heart of the gospel, the kindness and affection of God our Savior. The logic is potent: the way we were saved dictates the way we must live. We were not saved by our own righteousness, but by a sheer act of mercy. This foundational reality must shape our interactions with everyone, from the magistrate down to the most disagreeable person we know.

The passage pivots on the great "But when..." of verse 4. Before that, we have a description of our public duties (vv. 1-2) and a stark reminder of our former state of depravity (v. 3). After that pivot, we have the glorious engine of our salvation described in rich, Trinitarian terms: the kindness of the Father, accomplished through the Son, and applied by the Holy Spirit (vv. 4-7). The conclusion in verse 8 is a charge to Titus, and by extension to all faithful ministers, to insist on these truths. Why? So that the doctrine bears its intended fruit, which is a people zealous for good works. Sound doctrine creates a sound people, and a sound people are a profitable blessing to the world.

Outline

Verse by Verse Commentary

v. 1 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good work,

Paul begins with a cluster of commands related to the Christian's civic posture. "Remind them" indicates this is not new information, but basic Christian discipleship that needs constant reinforcement. The Cretans had a reputation for being rebellious and insubordinate, so this was a particularly relevant exhortation for them. But it applies to all of us. Christians are to be the best citizens. We are to be subject to rulers and authorities. This does not mean blind, unquestioning obedience to tyranny, as the rest of Scripture makes clear, but it does mean that our default position is one of respect and submission to the offices God has ordained for our good. We are to be obedient. And this submission is not a grudging, passive thing. It is to be coupled with a readiness "for every good work." This is an active, positive citizenship. Christians should be the first to volunteer to paint the school, clean up the park, or help a neighbor in need. Our faith should make us a civic asset, not a liability.

v. 2 to slander no one, to be peaceable, considerate, demonstrating all gentleness to all men.

The instruction moves from our relationship with the state to our relationship with individuals. We are to "slander no one." The Greek word is blasphemeo, from which we get our word blaspheme. When directed at God, it is blasphemy. When directed at men, it is slander. Christians are not to be mudslingers. Our political and social discourse should not be characterized by the ad hominem attacks and character assassination that are so common in the world. We are to be "peaceable," not quarrelsome or eager for a fight. "Considerate" means we are to be fair-minded and reasonable. And we are to demonstrate "all gentleness to all men." Not just to the people who are nice to us. Not just to our fellow believers. All gentleness to all men. This is a radical call to a Christlike demeanor in a world that runs on pride, aggression, and self-interest. This gentleness is not weakness; it is the strength of a lion held in check by the Spirit of God.

v. 3 For we ourselves also once were foolish, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, despicable, hating one another.

Here is the reason for the gentleness. The "For" is crucial. Why should we be gentle with all men? Because we are cut from the same cloth. Paul provides a devastating catalog of our former lives. He says "we ourselves also once were..." This is the great leveler. There is no room for smug superiority in the Christian life. We were "foolish," lacking spiritual understanding. "Disobedient," not just to men, but to God. "Deceived," led astray by the lies of the world, the flesh, and the devil. We were "enslaved to various lusts and pleasures," not free, but in bondage. We spent our lives in "malice and envy," a toxic brew of ill-will and resentment. We were "despicable," or hateful, and the result was that we were "hating one another." This is a picture of humanity apart from Christ. It is ugly, and it is true of every single one of us. Remembering where we came from is the essential prerequisite for treating others with grace.

v. 4 But when the kindness and affection of God our Savior appeared,

This is the great turning point of the passage and of all history. Into the darkness described in verse 3, a light appeared. That light was not a principle or a philosophy, but the personal intervention of God. Paul uses two beautiful words to describe this intervention: "kindness" (chrestotes) and "affection" (philanthropia). Our word philanthropy comes from this. God's love for mankind appeared. This refers, of course, to the incarnation of Jesus Christ. He is the kindness and affection of God made visible. He is God our Savior in the flesh. The whole mood shifts from the grim reality of our sin to the glorious reality of God's grace. It was an event, an appearing, an epiphany.

v. 5 He saved us, not by works which we did in righteousness, but according to His mercy, through the washing of regeneration and renewing by the Holy Spirit,

How did this salvation happen? Paul is crystal clear. First, he tells us how it did not happen: "not by works which we did in righteousness." Our salvation is not a cooperative venture. It is not that we did our part and God did His. Our part was the sin described in verse 3. God's part was the salvation. Any righteous works we might try to offer are tainted and insufficient. So, how were we saved? "According to His mercy." It was a unilateral act of divine pity and compassion. The mechanism of this salvation is then described as "the washing of regeneration and renewing by the Holy Spirit." This is a reference to baptism, which is the sign and seal of this inner work. Regeneration is the new birth, being made alive when we were dead. Renewing is the ongoing process of transformation into the image of Christ. Both are the work of the Holy Spirit.

v. 6 whom He poured out upon us richly through Jesus Christ our Savior,

The Holy Spirit is not given to us in stingy measure. God "poured" Him out on us "richly." This lavish generosity of God is a consistent theme. This outpouring is made possible "through Jesus Christ our Savior." The Father is the source, the Son is the channel, and the Spirit is the gift. This is the Trinity at work for our salvation. The Spirit is the down payment of our inheritance, the one who applies the work of Christ to our hearts, and the one who empowers us for the Christian life.

v. 7 so that having been justified by His grace, we would become heirs according to the hope of eternal life.

Here is the grand purpose and result of it all. The "so that" connects the work of the Spirit to our legal standing before God. We have been "justified by His grace." Justification is a legal declaration. God, the righteous judge, declares us to be righteous in His sight, not because of our own performance, but because He has credited the perfect righteousness of Christ to our account. This is by grace alone. And the result of this justification is that we "become heirs." We are adopted into God's family. We are no longer orphans, but sons. And as sons, we have an inheritance, which is summed up as "the hope of eternal life." This is not a flimsy, uncertain hope, but a confident expectation of a glorious future with God.

v. 8 This is a trustworthy saying. And concerning these things I want you to speak confidently, so that those who have believed God will be intent to lead in good works. These things are good and profitable for men.

Paul concludes this section with a final charge to Titus. "This is a trustworthy saying." The gospel he has just summarized is solid rock. You can build your life and your ministry on it. Because it is trustworthy, Titus is to "speak confidently" about these things. No hesitation, no apology. And what is the goal of this confident preaching of grace? It is "so that those who have believed God will be intent to lead in good works." The doctrine is not an end in itself. Grace is not opposed to effort; it is the foundation of it. True belief in the God of grace will inevitably lead to a life dedicated to good works. The indicative (what God has done) fuels the imperative (what we must do). And lest anyone think this is just pie-in-the-sky religion, Paul adds that "These things are good and profitable for men." A community of people living out this grace-fueled ethic is a blessing to any town or city. It is good for them, and it is profitable for everyone around them.