Deeper Commentary
CHAPTER 3
3:1 Put them in mind to be in subjection to rulers, to authorities- to be obedient, to be eagerly ready to do every good work-
These terms could refer
to authority figures within the church i.e. elders. But they more
naturally refer to local magistrates etc. The picture presented of the
Cretan congregations is very negative. There were problems with
alcoholism, slander, aggression, laziness, in trouble with the law and not
obeying court judgments. They were keen to obey Mosaic Law, but not the
civil law around them. They needed to be exhorted not to be "disobedient,
deceived, serving various lusts and pleasures, living in malice and envy,
hateful, hating one another" (:3). And yet never is there any talk about
restricting the breaking of bread to these folks or casting them out of
the church. Rather the focus is on having the right teaching mechanisms to
try to improve these folks.
"Eagerly ready" means 'prepared'. A related word is used in Eph. 2:10. Good works were prepared for us to do from the beginning. And we in our turn are to be eagerly ready to do them. "Beforehand prepared" suggests we were prepared for the performing of our good works from a specific beginning point. And that surely was at 'the beginning'. Our entire genetic history, the nature of our early childhood experiences and surrounding family, was prepared so that we would be born with the wiring required to do the works intended. To turn away from those works, through disinterest, laziness, wilful lack of perception... is to waste so much. We on our side must be prepared unto every good work (2 Tim. 2:21); "be ready [s.w. prepared] unto every good work" (Tit. 3:1). We are to be on the look out, prepared, for those good works . We were "beforehand prepared to glory" (Rom. 2:10, the only other usage of the Greek word). We were intended for salvation, the Kingdom and our place at the Messianic wedding banquet were "prepared" (a related word; Mt. 22:4; 25:34). But not all shall be saved, because they have wasted God's intention and not responded to it. We note the word "intention" in Eph. 2:7. By sitting at the Lord's table now we show our willingness to go along with His intention that we shall sit there eternally. We note the usage of the same word, repeatedly, about how the last supper [breaking of bread] was "prepared" ( "Where will you have us prepare for you the Passover to eat?... he will show you a large upper room prepared and ready; there prepare it for us. And the disciples went into the city and found as he had said to them. And they prepared the Passover", Mk. 14:12,15,16). The first breaking of bread was prepared for them ahead of time [just as our good works were "beforehand prepared"], although they had to prepare it. This all speaks of how our place at the final Messianic banquet is prepared for us, but we must accept the invitiation; and we show that by sitting at the banquet now.
3:2 To
speak evil of no one, not to be contentious, but to be gentle, showing all
meekness toward all men-
One theme of Titus is that God’s amazing grace and the certainty of
salvation should be perceived so strongly by us that we will not argue
about words and have strife with others (:9,10; 2:12). Those who trigger
divisions amongst brethren over strife about words and meanings are
reflecting their own insecurity concerning their personal salvation by
grace alone. The Greek is literally 'not quarrelling', using the same word
as we will meet in 3:9 for "quarrels about the law". As observed on
chapter 1, the Cretan converts were generally worldly and still very
influenced by alcohol and the laid back, lazy life. But they were tempted
to get involved with endless strivings about Jewish legal
interpretation... And that makes psychological sense. They thought their
uncommitted Christian life could be made right by a few acts of legalistic
obedience, and getting involved in argument about abstract matters of
interpretation. And the same has been seen so often in conservative
Protestant circles.
Titus was to teach the Cretan brethren that because they had been washed
and regenerated in baptism, therefore they were not to speak evil of
others, because it was in the past that they used to be like that
(Tit. 3:2-6). But they still were acting like that, even after
baptism! They are called upon to remember the implications of their
baptism, and live out the status they thus attained before God.
3:3 For we also once were foolish, disobedient, deceived, serving
various lusts and pleasures, living in malice and envy, hateful, hating
one another- Paul says that this catena of poor behaviour was him
before his conversion. Yet he was legally obedient to the Law. But it
didn't elicit a spiritual person within him. So he holds up his own
conversion as an example to those on Crete who were tempted to turn to the
Law as a means of spirituality. Legalistic obedience just would not elicit
spirituality, and Paul was the parade example of that. He wished them all
to follow his pattern (:4), just as he wrote to Timothy of his being a
Christ-appointed model of conversion (1 Tim. 1:13-15).
3:4 But when there appeared the kindness of God our Saviour-
Paul refers to the Lord's appearance to him on the Damascus road, and sees
this as programmatic for each believer. "God our Saviour" reflects
how God's kindness was manifest through the Lord Jesus, Yahoshua, 'Yah's
salvation'. Eph. 2:7 clarifies that the path of expression of God's
kindness is through the Lord Jesus: "His grace in kindness toward us in
Christ Jesus". His kindness is "in Christ Jesus". And we cannot be passive
to that, for we are often exhorted to show "kindness" (s.w.)- in response
to His kindness towards us in Jesus. The "kindness" of God is "His love
toward man" which was shown on the cross (Jn. 3:16). His kindness is
therefore "in Christ" and more specifically in the death of Christ. We are
therefore to be "kind" to each other because God forgave us- in the cross
(Eph. 4:32 s.w.). The goodness [s.w. "kindness"] of God [displayed above
all through the cross] leads us to repentance (Rom. 2:4), which is why we
naturally examine ourselves at the breaking of bread or whenever we engage
with the cross.
And His
love toward man- See on :3 For we also... .
3:5 Not by works done in righteousness, which we did ourselves, but
according to His mercy He saved us- This is a warning against the
tendency towards Judaism in the Cretan congregations which we noted in
chapter 1. The idea was that by doing works, there was a chance of future
salvation. Paul's point is that we have been saved, we are in the 'saved'
status, in that every believer should be able to say that if the Lord
returns now, or we die now, then by grace we shall surely be saved. Hence
the significance of the past tense: "He saved us". God forgives men on the
basis of their faith in the blood of Christ, and association with
it by baptism; "not by works of righteousness, which we have done"
(Tit. 3:4-8). God's basis of salvation is not works. We must be
careful not to insist on 'forsaking' sins in physical terms to the extent
that we too preach justification by works. Just one sin deserves death. No
amount of forsaking that sin can change that sentence. God's way of escape
is for us to be in Christ, so that He looks upon us as if we are
Christ, imputing Christ's perfect character to us. Therefore forsaking sin
is not in itself the basis of salvation; rather is it faith in Christ. Of
course, true faith shows itself in works. But none of us has the degree of
faith which we ought to have, and therefore none of us does the amount or
type of works which we should. To insist that someone shows their faith by
specific works, e.g. certain changes in their marital status, is to insist
that there is a direct, definable relationship between faith and the
precise type of works which that faith leads to. Yet we are not so strict
with ourselves. The faith and works of each of us are far from complete.
Exactly because we are not saved by works but by God’s mercy, therefore
Paul wished to “affirm constantly, that they which have believed in God
might be careful to maintain good works” (Tit. 3:5,8). In this sense, as
Paul says in Romans, grace reigns as a King. It has power over every
department of human life and thinking.
The grace of God guarantees our salvation. Yet we find it so hard to
believe- that I, with all my doubts and fears, will really be there.
Israel were warned that they were being given the land (cp. salvation)
"not for thy righteousness, or for the uprightness of thy heart... for
thou art a stiffnecked people" (Dt. 9:5,6). These words are picked up in
Tit. 3:5 and applied to the new Israel: "Not by works of righteousness
which we have done, but according to his mercy he saved us, by the washing
(baptism) of regeneration, and renewing of the Holy Spirit"- by His grace
alone.
The spiritual life renews (Tit. 3:5), giving us that newness of
life, that ongoing baptism and resurrection experience, which Rom. 6:4
promises. This way of life, as it develops, creates its own momentum for
further change.
Through the washing of regeneration and renewing of the Holy Spirit-
"Washing" is literally 'the laver', suggesting that through baptism we
come closer into the sanctuary to offer sacrifice. It is a clear reference
to how baptism saves us; not, as Peter says, by the simple ritual in
itself, but because it unleashes within us the regenerating power of the
Holy Spirit. When Paul says that after baptism, we walk in "newness of
life", he has the same thought in view (Rom. 6:4). But here Paul explains
the mechanism of how that works. The making new, the regeneration, is
through the Holy Spirit. The only other usage of "renewing" is in Rom.
12:2, where we read of our being "transformed by the renewing of your
mind". The idea is that this renewing is being done to us; it is not an
appeal to renew our own minds by our own steel willed efforts, but rather
to allow the renewing process to operate. Our own steel will isn’t enough
to renew our minds; we are to allow the process enabled at baptism, the
laver of regeneration, to have its work in us. This renewing is an
ongoing, daily process ("the inward man is renewed day by day", 2 Cor. 4:16); the renewing is unto the knowledge
of the image of Christ (Col. 3:10 Gk.). The purpose is to actually create
the mind of Christ in us, to make us after His image; for this is what we
are counted as being, and Christ through the work of the Spirit within our
spirit / mind is seeking to make us like Him in reality. Romans 8 expounds
this in more detail. The “regeneration”, or re-birthing, spoken of here
has obvious connection with Jn. 3:3-5, which speaks of water baptism
giving rise to a spiritual rebirth; and here Paul is filling out the
details. This renewing by the Spirit comes about “through Jesus Christ”
(:6), perhaps meaning ‘on account of our baptism into Jesus Christ’.
Baptism is a washing away of sins (cf. Acts 22:16). The descriptions of
the believers as being washed from their sins in the blood of Christ
therefore refers to their doing this by means of baptism (Rev. 1:5; 7:14;
Tit. 3:5 [NIV] speak of this as “the washing of rebirth”, referring to our
being “born of water” at baptism [Jn. 3:5]). "According to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Spirit"
(Tit. 3:5) connects with Christ washing the church with the water of the
word (Eph. 5:26). Baptism is therefore done by Him, in a sense; His
washing of us then speaks of His ongoing psychological renewal of us
afterwards.
3:6 Which
He poured out upon us richly, through Jesus Christ our Saviour- This term is used for
the shedding of the Lord's blood (Mt. 26:28 etc.) as well as for the
outpouring of the Spirit. As noted on :4, the Lord's death and what it
achieved is never far away from Paul's inspired thought. It is the Lord's
death which compels us forward, from behind as it were, more
powerfully than ever dangling in front of us the carrot of future
salvation in the Kingdom. The Spirit was given as a result of the Lord's
death (Jn. 7:39; symbolized by the Lord's breathing His last breath in the
direction of His people, and water gushing from His smitten side). It's
not only that His sacrifice enabled our salvation, and that salvation in
practical terms involves our transformation by the Spirit in this life. He
there on the cross is to be the inspiration for a truly spiritual, Spirit
filled life. The Spirit was poured out on Pentecost (Acts 2:17,18,33); but
that gift was the purifying of our hearts (Acts 15:9; see on 2:14). The
Holy Spirit gift results in the love of God being shed into our hearts /
minds (Rom. 5:5). We must pause to consider how the converts on Crete were
a rough lot, and apparently were still the same. Paul is saying that the
Spirit has been poured out richly into their minds. Why then were they not
transformed? Because the Spirit does not force spirituality; we are
enabled to be spiritual, we have now this huge potential for
transformation. And here we are all being urged to make far fuller use of
it.
3:7
This was so that being justified
by His grace, we might be made heirs according to the hope of eternal life- The gift of the
transforming Spirit was so that we might receive eternal life. Our
salvation involves change now; that is why when the Lord's death enabled
our salvation, the Spirit was given and made available for all who would
believe. So being made heirs speaks of the Spirit making us
appropriate to be heirs- by grace, for of our own strength we shall never
conform our minds and lives as is appropriate. We are "made heirs" by
baptism into the Lord Jesus, the seed of Abraham who is the singular
"heir"; but the whole process doesn't end there. We are "made heirs", made
in practice who we are by status, by the ongoing operation of the Spirit
after our baptisms. Hence the NT emphasis that it is baptism which results
in the gift of the Spirit.
3:8
This teaching is trustworthy-
AV “A
faithful saying”,
one of the collection of "faithful sayings" Paul often refers to, which
perhaps formed a corpus of pastoral material for the illiterate church to
commit to memory, and meditate upon.
And I want you to insist on these things- The teaching about the
Spirit in the preceding verses is not just a nice theological extra. This
is utterly fundamental to Christian life in practice; the 'insistence' was
because of the desire to justify themselves by legalistic obedience to
Jewish laws. We too must insist on the ministry of the Spirit and
acceptance thereof. This is not just a nice idea, to be casually meddled
with on the level of exposition or interpretation. This is the essence of
Spiritual life and is the path towards our salvation. No wonder it was
part of a "faithful saying" to be firmly committed to memory and meditated
upon.
So that those who have believed in God may be careful to devote
themselves to good works- The whole message of salvation by grace and
not works is what actually provokes good works in practice; in thankful
response to the salvation without works which we have received. The
wonder of it is such that none who believe it can be passive to it. Paul
told Titus to affirm the faithful sayings “confidently, to the end
that they which have believed… may maintain good works” (Tit. 3:8 RV). The
congregations’ spirituality was related to the confidence of their
pastor’s presentation. Those “good works”, as ours, have been “afore
prepared” in the Father’s plan for us to perform (Eph. 2:10); but we have
to be inspired to live up to the potential which He has prepared for us.
Num. 14:20 records how the Father forgave Israel according to Moses’ word.
And in just as real a sense, He has placed the reconciliation of this
world in the hands of our ministry. The belief that we will be saved is
the only real anchor in life’s uncertain storm. “When the kindness of God
our saviour, and his love toward man, appeared, not by works done in
righteousness which we did ourselves, but according to his mercy he saved
us… that, being justified by his grace, we might be made heirs according
to the hope of eternal life… and concerning these things I will that thou
affirm confidently, to the end that they which have believed God may be
careful to maintain good works” (Tit. 3:4-8). The confident, regular
reassurance of other believers was to be part of the ecclesial diet with
which the Cretan brethren and sisters were constantly fed. And this
assurance was to be the foundation of ecclesial growth as members
individually developed the mind of Christ.
These things are excellent and profitable for people- The key issue in teaching is
being helpful to others; and not simply talking about what we want to talk
about.
3:9 But avoid foolish controversies, genealogies, dissensions and
quarrels about the law- The controversies and genealogies were
therefore related to Jewish arguments. Compared to the wonder of
transformation by the Spirit spoken of in the preceding verses, arguments
about interpretation are to be seen as distractions which are to be
avoided. The 'avoiding' in practice meant not allowing this kind of thing
to be taught in the early churches.
For they are unprofitable and worthless- Compared to the teaching
about the Spirit, leading to good works; which are "profitable" and
"excellent" (:8).
3:10 A divisive person, after a first and second warning, reject-
The context is of divisions caused by teaching about the Jewish law, and
any provocation of argument about interpretation which distracted from the
path of Spirituality outlined in :5-7. The rejection was not from the
church but from the pool of teachers. A teacher was not to provoke endless
questions, doubts and arguments about interpretation; but to positively
inculcate spirituality and following of the Spirit.
3:11 Knowing that such a one is perverted and sins- "Perverted" is
better "subverted"; taken over and used as an agent of the Jewish program
of infiltrating and subverting the early churches, by distracting them
from the essence of Christianity by arguments about interpretations of
Jewish law.
Being self-condemned-
If we examine / judge / condemn ourselves now in our
self-examination, God will not have to do this to us at the day of
judgment. If we cast away our own bodies now, the Lord will not need to
cast us away in rejection (Mt. 5:30). There is a powerful logic here. If
we pronounce ourselves uncondemned, we condemn ourselves (Tit. 3:11); if
we condemn ourselves now, we will be uncondemned ultimately. See on 1 Cor.
11:29.
3:12 When I shall send Artemas to you, or Tychicus, give diligence to
come to me at Nicopolis,
for there I have decided to winter-
Paul wanted the personal presence of Titus, but he was sending others to
replace him in Crete during his absence. And when the replacements
arrived, then Titus was to leave. We recall Paul's later begging for
Timothy to personally come to him. Paul needed his brethren, very deeply.
He was no self-motivated maverick.
3:13
Do your best to speed Zenas the
lawyer and Apollos on their way; see that they lack nothing- A Jewish lawyer who
had converted to Christ? Perhaps such a person was needed to address the
Judaistic influence on Crete. But maybe he was indeed a secular lawyer who
had been converted.
3:14 Let our people learn to devote themselves to good works, to help those in urgent need, and not to be
unfruitful-
The call for good works
is frequent here and in the letters to Timothy; but the works, as
explained, were to flow from the experience of grace, and not as acts of
isolated obedience which it was hoped might give a better chance of
salvation.
3:15
All that are with me greet you.
Greet those that love us
in the faith. Grace be with you all- There was a difference between those who loved
Paul, and the "all". Yet for all of them, including those who didn't
accept Paul's authority, he wished the experience of God's gift / grace of
the Spirit. If some do not accept us personally, we are still to follow
Paul's example and treat them as brethren and wish them God's grace.
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