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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Of duties which concern Christians more in common, and the reasons of them, ver. 1-8. What Titus in teaching should avoid, and how he should deal with a heretic, with some other directions (ver. 9-14), and salutations in the close, ver. 15.
Adam Clarke: Commentary on the Bible - 1831
The necessity of obedience to the civil powers, and of meek and gentle deportment towards all men, is to be diligently enforced, Tit 3:1, Tit 3:2. The wretched state of man, previously to the advent of Christ, Tit 3:3. The wonderful change which the grace of God makes, and the means which it uses to bring men to glory, Tit 3:4-7. The necessity of a holy life, and of avoiding things which produce strifes and contentions, and are unprofitable and vain, Tit 3:8, Tit 3:9. How to deal with those who are heretics, Tit 3:10, Tit 3:11. St. Paul directs Titus to meet him at Nicopolis, and to bring Zenas and Apollos with him, Tit 3:12; 13. Concluding directions and salutations, Tit 3:14, Tit 3:15.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter comprises the following subjects:
(1) Titus was to instruct his hearers to be subject to lawful authority, and in general to manifest meekness and gentleness towards all classes of men; Tit 3:1-2.
(2) a reason is assigned why they should do this; Tit 3:3-8. They who were Christians were once, indeed, like others, disobedient and unholy; they were regardless of law, and gave free indulgence to their evil propensities, but they had been redeemed for a better purpose, and it was the design of God in redeeming them, that they should manifest every kind of virtue.
(3) Titus was to avoid foolish questions, and contentions, and strifes about the law; Tit 3:9.
(4) he who was a heretic was to be rejected after suitable admonitions; Tit 3:10-11.
(5) Paul directs Titus to come to him at Nicopolis, and to bring Zenas and Apollos with him; Tit 3:12-14.
(6) he closes with the customary salutations; Tit 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Tit 3:1, Titus is yet further directed by Paul, both concerning the things that he should teach and not teach; Tit 3:10, He is to reject obstinate heretics; Tit 3:12, He appoints him time and place wherein he should come unto him.
John Gill
INTRODUCTION TO TITUS 3
In this chapter the apostle exhorts Titus to press various duties incumbent on Christians, with arguments engaging to them; gives him some directions about dealing with heretics, and some instructions about private matters, and particular persons, and closes it with salutations. And first, he charges him to put his hearers in mind of their duty, to be subject to civil magistrates, and readily perform whatever is right and proper for them to do; and to abstain from blaspheming and brawling, and to exercise gentleness and meekness to all men, Tit 3:1. The arguments inducing thereunto are taken partly from their former state and condition, while unregenerate: when they were as ignorant and as wicked as other men, they are exhorted to behave well to; and partly from the consideration of the salvation they were now partakers of, Tit 3:3 which leads on the apostle to give an account of its causes and means: the moving cause of it is the love and mercy of God; the way and means in which it is brought about, are not works of righteousness done by men, but the regenerating and renewing grace of the Spirit, which is plentifully bestowed through Jesus Christ the Saviour, and justification by the free grace of God, by virtue of which men become heirs unto, and have an hope of eternal life, Tit 3:4 which several blessings of grace should be constantly insisted on in the ministry of the word, in order to engage believers carefully to perform good works; and because such doctrines are good in themselves, and profitable to men; whereas questions, genealogies, contentions, and strivings about the law, are foolish, vain, and unprofitable, and to be avoided, Tit 3:8, wherefore an heretical man should be rejected from all Christian conversation and communion, after he has been admonished at least twice, seeing he is off of the foundation, has sinned, and is self-condemned, Tit 3:10. Next the apostle desires Titus to meet him at Nicopolis, where his design was to pass the winter, upon sending two ministering brethren to Crete, who are mentioned by name, Tit 3:12 and that he would accommodate two others, who are also named, with everything convenient for their journey, Tit 3:13 and charges him to exhort the brethren under his care to learn to be diligent and industrious in the performance of good works, which have their necessary uses, and prevent unfruitfulness, Tit 3:13. And the epistle is concluded with salutations, and the apostle's usual benediction, Tit 3:15.
3:13:1: Եւ յո՛ւշ արասջիր նոցա, իշխանութեանց եւ պետութեանց հնազա՛նդ լինել՝ եւ հպատա՛կ կալ. եւ ամենայն գործոց բարութեան պատրա՛ստ գտանել.
1 Յիշեցրո՛ւ նրանց, որ իշխանութիւններին եւ պետութիւններին հնազանդուեն եւ հպատակուեն, բոլոր բարի գործերի համար պատրաստ լինեն.
3 Յորդորէ՛, որ իշխանութիւններուն եւ պետութիւններուն հնազանդին ու հպատակին ու ամէն բարի գործերու պատրաստ գտնուին.
Եւ յուշ արասջիր նոցա, իշխանութեանց եւ պետութեանց հնազանդ լինել եւ հպատակ կալ, եւ ամենայն գործոց բարութեան պատրաստ գտանել:

3:1: Եւ յո՛ւշ արասջիր նոցա, իշխանութեանց եւ պետութեանց հնազա՛նդ լինել՝ եւ հպատա՛կ կալ. եւ ամենայն գործոց բարութեան պատրա՛ստ գտանել.
1 Յիշեցրո՛ւ նրանց, որ իշխանութիւններին եւ պետութիւններին հնազանդուեն եւ հպատակուեն, բոլոր բարի գործերի համար պատրաստ լինեն.
3 Յորդորէ՛, որ իշխանութիւններուն եւ պետութիւններուն հնազանդին ու հպատակին ու ամէն բարի գործերու պատրաստ գտնուին.
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Напоминай им повиноваться и покоряться начальству и властям, быть готовыми на всякое доброе дело,
3:1  ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι,
3:1. Ὑπομίμνησκε (Thou-should-remind-under) αὐτοὺς (to-them) ἀρχαῖς (unto-firstings) ἐξουσίαις (unto-beings-out-unto) ὑποτάσσεσθαι ( to-arrange-under ) πειθαρχεῖν, (to-firsting-conduce-unto,"πρὸς (toward) πᾶν (to-all) ἔργον (to-a-work) ἀγαθὸν (to-good) ἑτοίμους ( to-readied-of ) εἶναι, (to-be,"
3:1. admone illos principibus et potestatibus subditos esse dicto oboedire ad omne opus bonum paratos esseAdmonish them to be subject to princes and powers, to obey at a word, to be ready to every good work.
1. Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work,
3:1. Admonish them to be subordinate to the rulers and authorities, to obey their dictates, to be prepared for every good work,
Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work:

1: Напоминай им повиноваться и покоряться начальству и властям, быть готовыми на всякое доброе дело,
3:1  ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι,
3:1. admone illos principibus et potestatibus subditos esse dicto oboedire ad omne opus bonum paratos esse
Admonish them to be subject to princes and powers, to obey at a word, to be ready to every good work.
3:1. Admonish them to be subordinate to the rulers and authorities, to obey their dictates, to be prepared for every good work,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Наставления, здесь начинающиеся, относятся ко всем христианам - без различия пола, возраста и состояния, и определяют главным образом то отношение, в каком христиане должны стоять к окружающим их нехристианам (ср. 1Пет. II:12: и сл.). Особенно апостол велит напоминать критянам о необходимости повиноваться начальству - конечно, гражданскому, так как известно, что жители Крита были всегда склонны к возмущениям.

На всякое доброе дело. Этими словами апостол с одной стороны ограничивает предел повиновения гражданской власти: повиноваться властям нужно, следовательно, только в добрых делах, когда власть не идет прямо против ясных божественных повелений. С другой стороны, призывая христиан участвовать во всяком добром деле, апостол этим самым побуждает нас участвовать во всех благих общественных предприятиях и, в частности, благословляет нас на занятия всякими добрыми искусствами и науками (ср. Флп. IV:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortations to Several Duties; Characteristics of an Unrenewed State; The Import and Origin of Salvation; Regeneration; Justification.A. D. 66.
1 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, 2 To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. 3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 4 But after that the kindness and love of God our Saviour toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being justified by his grace, we should be made heirs according to the hope of eternal life. 8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particular and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common, namely, to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men--things comely and ornamental of religion; he must therefore put them in mind of such things. Ministers are people's remembrancers of their duty. As they are remembrancers for the people to God in prayers (Isa. lxii. 6), so are they from God to them in preaching: I will not be negligent to put you always in remembrance, 2 Pet. i. 12. Forgetfulness of duty is a common frailty; there is need therefore of reminding and quickening them thereto. Here are the duties themselves, and the reasons of them.

I. The duties themselves, which they were to be reminded of. 1. Put them in mind to be subject to principalities and powers, to obey magistrates. Magistracy is God's ordinance for the good of all, and therefore must be regarded and submitted to by all; not for wrath and by force only, but willingly and for conscience' sake. Principalities, and powers, and magistrates, that is, all civil rulers, whether supreme and chief or subordinate, in the government under which they live, of whatever form it be; that they be subject to them and obey them in things lawful and honest, and which it belongs to their office to require. The Christian religion was misrepresented by its adversaries as prejudicial to the rights of princes and civil powers, and tending to faction and sedition, and to rebellion against lawful authority; therefore to put to silence the ignorance of foolish men, and stop the mouths of malicious enemies, Christians must be reminded to show themselves examples rather of all due subjection and obedience to the government that is over them. Natural desire of liberty must be guided and bounded by reason and scripture. Spiritual privileges do not make void or weaken, but confirm and strengthen, their obligations to civil duties: "Remind them therefore to be subject to principalities and powers and to obey magistrates." And, 2. To be ready to every good work. Some refer this to such good works as are required by magistrates and within their sphere: "Whatever tends to good order, and to promote and secure public tranquility and peace, be not backward, but ready, to promote such things." But, though this be included, if not first intended, yet is it not to be hereto restrained. The precept regards doing good in all kinds, and on every occasion that may offer, whether resecting God, ourselves, or our neighbour--what may bring credit to religion in the world. Whatsoever things are true, honest, just, pure, lovely, of good report: if there be any virtue, if there be any praise, think on these things (Phil. iv. 8), to do and follow and further them. Mere harmlessness, or good words and good meanings only, are not enough without good works. Pure religion and undefiled before God and the Father is this, to visit the fatherless, and the widow in their affliction, and keep unspotted from the world. "Not only take, but seek, occasion for doing good, keep fitness and readiness that way; put it not off to others, but embrace and lay hold on it thyself, delight and rejoice therein, put all in mind of this." And, 3. To speak evil of no man: medena blasphemein, to revile, or curse, or blaspheme none: or (as our translation more generally) to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour's good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity. If any man seemeth to be religious and bridleth not his tongue, that man's religion is vain, Jam. i. 26. Such loose uncharitable talk is displeasing to God, and hurtful among men. Prov. xvii. 9, He that covereth a transgression seeketh love (that is, to himself by this tenderness and charity, or rather to the transgressor); but he that repeateth a matter (that blazes and tells the faults of another abroad) separateth very friends; he raises dissensions and alienates his friend from himself, and perhaps from others. This is among the sins to be put off (Eph. iv. 31); for, if indulged, it unfits for Christians communion here and the society of the blessed in heaven, 1 Cor. vi. 10. Remind them therefore to avoid this. And, 4. To be no brawlers; amachous einai--no fighters, either with hand or tongue, no quarrelsome contentious persons, apt to give or return ill and provoking language. A holy contending there is for matters good and important, and in a manner suitable and becoming, not with wrath nor injurious violence. Christian must follow the things that are conducive to peace, and that in a peaceful, not a rough and boisterous and hurtful way, but as becomes the servants of the God of peace and love (Rom. xii. 19), Dearly beloved, avenge not yourselves, but rather give place unto wrath; this is the Christian's wisdom and duty. The glory of a man is to pass over a transgression; it is the duty of a reasonable, and therefore certainly of a Christian man, whose reason is improved and advanced by religion; such may not, and will not, presently fall foul on one who has offended him, but, like God, will be slow to anger, and ready to forgive. Contention and strife arise from men's lusts, and exorbitant unruly passions, which must be curbed and moderated, not indulged; and Christians need to be reminded of these things, that they do not by a wrathful contentious spirit and behaviour displease and dishonour God and discredit religion, promoting feuds in the places where they live. He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. Wherefore it follows, 5. But gentle; epieikeis, equitable and just, or candid and fair in constructions of things, not taking words or actions in the worst sense; and for peace sometimes yielding somewhat of strict right. And, 6. Showing all meekness to all men. We must be of a mild disposition, and not only have meekness in our hearts, but show it in our speech and conduct. All meekness--meekness in all instances and occasions, not towards friends only, but to all men, though still with wisdom, as James admonishes, Jam. iii. 13. "Distinguish the person and the sin; pity the one and hate the other. Distinguish between sin and sin; look not on all alike, there are motes and beams. Distinguish also between sinner and sinner: of some have compassion, others save with fear, pulling them out of the fire, thus making a difference, Jude 22, 23. Mind these things; the wisdom that is from above is pure and peaceable, gentle and easy to be entreated." Meekness of spirit and demeanour renders religion amiable; it is a commanded imitation of Christ the grand exemplar, and what brings it own reward with it, in the ease and comfort of the disposition itself and the blessings accompanying it. These shall be glad and rejoice, shall be taught and guided in their way, and satisfied with bread, and beautified with salvation. Thus of the duties themselves, which Titus was to put people in mind of: for which,

II. He adds the reasons, which are derived

1. From their own past condition. Consideration of men's natural condition is a great means and ground of equity and gentleness, and all meekness, towards those who are yet in such a state. This has a tendency to abate pride and work pity and hope in reference to those who are yet unconverted: "We ourselves also were so and so, corrupt and sinful, therefore we should not be impatient and bitter, hard and severe, towards those who are but as ourselves once were. Should we then have been willing to be contemned, and proudly and rigorously dealt with? No, but treated with gentleness and humanity; and therefore we should now so treat those who are unconverted, according to that rule of equity: Quod tibi non vis fieri, alteri ne feceris--What you would not have done to you that do not you to another." Their past natural condition is set forth in divers particulars. We ourselves also were sometimes, (1.) Foolish; without true spiritual understanding and knowledge, ignorant of heavenly things. Observe, Those should be most disposed to bear with others' follies who may remember many of their own; those should be meek and gentle, and patient towards others, who once needed and doubtless then expected the same. We ourselves also were sometimes foolish. And, (2.) Disobedient; heady and unpersuadable, resisting the word, and rebellious even against the natural laws of God, and those which human society requires. Well are these set together, foolish and obedient. For what folly like this, to disobey God and his laws, natural or revealed? This is contrary to right reason, and men's true and greatest interests; and what so foolish as to violate and go counter to these? (3.) Deceived, or wandering; namely, out of the ways of truth and holiness. Man in this his degenerate state is of a straying nature, thence compared to a lost sheep; this must be sought and brought back, and guided in the right way, Ps. cxix. 176. He is weak, and ready to be imposed upon by the wiles and subtleties of Satan, and of men lying in wait to seduce and mislead. (4.) Serving divers lusts and pleasures; namely, as vassals and slaves under them. Observe, Men deceived are easily entangled and ensnared; they would not serve divers lusts and pleasures as they do, were they not blinded and beguiled into them. See here too what a different notion the word gives of a sensual and fleshly life from what the world generally has of it. Carnal people think they enjoy their pleasures; the word calls it servitude and vassalage: they are very drudges and bond slaves under them; so far are they from freedom and felicity in them that they are captivated by them, and serve them as taskmasters and tyrants. Observe further, It is the misery of the servants of sin that they have many masters, one lust hurrying them one way, and another; pride commands one thing, covetousness another, and often a contrary. What vile slaves are sinners, while they conceit themselves free! the lusts that tempt them promise them liberty, but in yielding they become the servants of corruption; for of whom a man is overcome of the same is he brought into bondage. (5.) Living in malice, one of those lusts that bear rule in them. Malice desires hurt to another and rejoices in it. (6.) And envy, which grudges and repines at another's good, frets at his prosperity and success in any thing: both are roots of bitterness, whence many evils spring: evil thoughts and speeches, tongues set on fire of hell, detracting from and impairing the just and due praises of others. Their words are swords, wherewith they slay the good name and honour of their neighbour. This was the sin of Satan, and of Cain who was of that evil one, and slew his brother; for wherefore slew he him, but of this envy and malice, because his own works were evil, and his brother's righteous? These were some of the sins in which we lived in our natural state. And, (7.) Hateful, or odious--deserving to be hated. (8.) And hating one another. Observe, Those that are sinful, living and allowing themselves in sin, are hateful to God and all good men. Their temper and ways are so, though not simply their persons. It is the misery of sinners that thy hate one another, as it is the duty and happiness of saints to love one another. What contentions and quarrels flow from men's corruptions, such as were in the nature of those who by conversion are now good, but in their unconverted state made them ready to run like furious wild beasts one upon another! The consideration of its having been thus with us should moderate our spirits, and dispose us to be more equal and gentle, meek and tenderhearted, towards those who are such. This is the argument from their own past condition here described. And he reasons,

2. From their present state. "We are delivered out of that our miserable condition by no merit nor strength of our own; but only by the mercy and free grace of God, and merit of Christ, and operation of his Spirit. Therefore we have no ground, in respect of ourselves, to condemn those who are yet unconverted, but rather to pity them, and cherish hope concerning them, that they, though in themselves as unworthy and unmeet as we were, yet may obtain mercy, as we have:" and so upon this occasion the apostle again opens the causes of our salvation, v. 4-7.

(1.) We have here the prime author of our salvation--God the Father, therefore termed here God our Saviour. All things are of God, who hath reconciled us to himself by Jesus Christ, 2 Cor. v. 18. All things belonging to the new creation, and recovery of fallen man to life and happiness, of which the apostle is there speaking, all these things are of God the Father, as contriver and beginner of this work. There is an order in acting, as in subsisting. The Father begins, the Son manages, and the Holy Spirit works and perfects all. God (namely, the Father) is a Saviour by Christ, through the Spirit. John iii. 16, God so loved the world as to give his only begotten Son, that whoever believes in him might not perish, but have everlasting life. He is the Father of Christ, and through him the Father of mercies; all spiritual blessings are by Christ from him, Eph. i. 3. We joy in God through Jesus Christ, Rom. v. 11. And with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ, Rom. xv. 5.

(2.) The spring and rise of it--the divine philanthropy, or kindness and love of God to man. By grace we are saved from First to last. This is the ground and motive. God's pity and mercy to man in misery were the first wheel, or rather the Spirit in the wheels, that sets and keeps them all in motion. God is not, cannot be, moved by any thing out of himself. The occasion is in man, namely, his misery and wretchedness. Sin bringing that misery, wrath might have issued out rather than compassion; but God, knowing how to adjust all with his own honour and perfections, would pity and save rather than destroy. He delights in mercy. Where sin abounded, grace did much more abound. We read of riches of goodness and mercy, Rom. ii. 4; Eph. ii. 7. Let us acknowledge this, and give him the glory of it, not turning it to wantonness, but to thankfulness and obedience.

(3.) Here is the means, or instrumental cause--the shining out of this love and grace of God in the gospel, after it appeared, that is, in the word. The appearing of love and grace has, through the Spirit, great virtue to soften and change and turn to God, and so is the power of God to salvation to every one that believeth. Thus having asserted God to be the author, his free grace the spring, and the manifestation of this in the gospel the means of salvation, that the honour of all still may be the better secured to him,

(4.) False grounds and motives are here removed: Not by works of righteousness which we have done, but according to his mercy, he saved us; not for foreseen works of ours, but his own free grace and mercy alone. Works must be in the saved (where there is room for it), but not among the causes of his salvation; they are the way to the kingdom, not the meriting price of it; all is upon the principle of undeserved favour and mercy from first to last. Election is of grace: we are chosen to be holy, not because it was antecedently seen that we should be so, Eph. i. 4. It is the fruit, not the cause, of election: God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth, 2 Thess. ii. 13. So effectual calling, in which election breaks out, and is first seen: He hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 2 Tim. i. 9. We are justified freely by grace (Rom. iii. 24), and sanctified and saved by grace: By grace you are saved, through faith; and that not of yourselves, it is the gift of God, Eph. ii. 8. Faith and all saving graces are God's free gift and his work; the beginning, increase, and perfection of them in glory, all are from him. In building men up to be a holy temple unto God, from the foundation to the top-stone, we must cry nothing but Grace, grace unto it. It is not of works, lest any man should boast; but of grace, that he who glorieth should glory only in the Lord. Thus the true cause is shown, and the false removed.

(5.) Here is the formal cause of salvation, or that wherein it lies, the beginnings of it at least--in regeneration or spiritual renewing, as it is here called. Old things pass away, and all things become new, in a moral and spiritual, not in a physical and natural, sense. It is the same man, but with other dispositions and habits; evil ones are done away, as to the prevalency of them at present; and all remains of them in due time will be so, when the work shall be perfected in heaven. A new prevailing principle of grace and holiness is wrought, which inclines, and sways, and governs, and makes the man a new man, a new creature, having new thoughts, desires, and affections, a new and holy turn of life and actions; the life of God in man, not only from God in a special manner, but conformed and tending to him. Here is salvation begun, and which will be growing and increasing to perfection; therefore it is said, He saved us. What is so begun, as sure to be perfected in time, is expressed as if it already were so. Let us look to this therefore without delay; we must be initially saved now, by regeneration, if on good ground we would expect complete salvation in heaven. The change then will be but in degree, not in kind. Grace is glory begun, as glory is but grace in its perfection. How few mind this! Most act as if they were afraid to be happy before the time; they would have heaven, they pretend, at last, yet care not for holiness now; that is, they would have the end without the beginning; so absurd are sinners. But without regeneration, that is, the first resurrection, there is no attaining the second glorious one, the resurrection of the just. Here then is formal salvation, in the new divine life wrought by the gospel.

(6.) Here is the outward sign and seal thereof in baptism, called therefore the washing of regeneration. The work itself is inward and spiritual; but it is outwardly signified and sealed in this ordinance. Water is of a cleansing and purifying nature, does away the filth of the flesh, and so was apt to signify the doing away of the guilt and defilement of sin by the blood and Spirit of Christ, though that aptness alone, without Christ's institution, would not have been sufficient. This it is that makes it of this signification on God's part, a seal of righteousness by faith, as circumcision was, in the place of which it succeeds; and on ours an engagement to be the Lord's. Thus baptism saves figuratively and sacramentally, where it is rightly used. Arise, and be baptized, and wash away thy sins, calling upon the name of the Lord, Acts xxii. 16. So Eph. v. 26, That he might sanctify and cleanse us by the washing of water by the word. Slight not this outward sign and seal, where it may be had according to Christ's appointment; yet rest not in the outward washing, but look to the answer of a good conscience, without which the external washing will avail nothing. The covenant sealed in baptism binds to duties, as well as exhibits and conveys benefits and privileges; if the former be not minded, in vain are the latter expected. Sever not what God has joined; in both the outer and inner part is baptism complete; as he that was circumcised became debtor to the whole law (Gal. v. 3), so is he that is baptized to the gospel, to observe all the commands and ordinances thereof, as Christ appointed. Disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you, Matt. xxviii. 19, 20. This is the outward sign and seal of salvation, baptism, called here the washing of regeneration.

(7.) Here is the principal efficient, namely, the Spirit of God; it is the renewing of the Holy Ghost; not excluding the Father and the Son, who in all works without themselves are concurring; nor the use of means, the word and sacraments, by which the Spirit works; through his operation it is that they have their saving effect. In the economy of our salvation, the applying and effecting part is especially attributed to the Holy Spirit. We are said to be born of the Spirit, to be quickened and sanctified by the Spirit, to be led and guided, strengthened and helped, by the Spirit. Through him we mortify sin, perform duty, walk in God's ways; all the acts and operations of the divine life in us, the works and fruits of righteousness without us, all are through this blessed and Holy Spirit, who is therefore called the Spirit of life, and of grace and holiness; all grace is from him. Earnestly therefore is he to be sought, and greatly to be heeded by us, that we quench not his holy motions, nor resist and oppose him in his workings. Res delicatula est Spiritus--The Spirit is a tender thing. As we act towards him, so may we expect he will to us; if we slight, and resist, and oppose his workings, he will slacken them; if we continue to vex him, he will retire. Grieve not therefore the Holy Spirit of God, whereby you are sealed to the day of redemption, Eph. iv. 30. The Spirit seals by his renewing and sanctifying, his witnessing and assuring work; he distinguishes and marks out for salvation, and fits for it; it is his work: we could not turn to God by any strength of our own, any more than we can be justified by any righteousness of our own.

(8.) Here is the manner of God's communicating this Spirit in the gifts and graces of it; not with a scanty and niggardly hand, but most freely and plentifully: Which he shed on us abundantly. More of the Spirit in its gifts and graces is poured out under the gospel than was under the law, whence it is eminently styled the ministration of the Spirit, 2 Cor. iii. 8. A measure of the Spirit the church has had in all ages, but more in gospel times, since the coming of Christ, than before. The law came by Moses, but grace and truth by Jesus Christ; that is, a more plentiful effusion of grace, fulfilling the promises and prophecies of old. Isa. xliv. 3, I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thy offspring: this greatest and best of blessings, an effusion of grace, and of the sanctifying gifts of the Spirit. Joel ii. 28, I will pour out my Spirit upon all flesh; not on Jews only, but Gentiles also. This was to be in gospel times; and accordingly (Acts ii. 17, 18, 33), speaking of Christ risen and ascended, having received of the Father the promise of the Holy Ghost, he hath shed forth (says Peter) this that you now see and hear: and ch. x. 44, 45, The Holy Ghost fell on all those that heart the word, Gentiles as well as Jews. This indeed was, in a great measure, in the miraculous gifts of the Holy Ghost, but not without his sanctifying graces also accompanying many if not all of them. There was then great abundance of common gifts of illumination, outward calling and profession, and general faith, and of more special gifts of sanctification too, such as faith, and hope, and love, and other graces of the Spirit. Let us get a share in these. What will it signify if much be shed forth and we remain dry? Our condemnation will but be aggravated the more if under such a dispensation of grace we remain void of grace. Be filled with the Spirit, says the apostle; it is duty as well as privilege, because of the means which God in the gospel is ready to bless and make effectual; this is the manner of God's communicating grace and all spiritual blessings under the gospel--plentifully; he is not straitened towards us, but we towards him and in ourselves.

(9.) Here is the procuring cause of all, namely, Christ: Through Jesus Christ our Saviour. He it is who purchased the Spirit and his saving gifts and graces. All come through him, and through him as a Saviour, whose undertaking and work it is to bring to grace and glory; he is our righteousness and peace, and our head, from whom we have all spiritual life and influences. He is made of God to us wisdom, righteousness, sanctification, and redemption. Let us praise God for him above all; let us go to the Father by him, and improve him to all sanctifying and saving purposes. Have we grace? Let us thank him with the Father and Spirit for it: account all things but loss and dung for the excellency of the knowledge of him, and grow and increase therein more and more.

(10.) Here are the ends why we are brought into this new spiritual condition, namely, justification, and heirship, and hope of eternal life: That, being justified by his grace, we should be made heirs according to the hope of eternal life. Justification in the gospel sense is the free remission of a sinner, and accepting him as righteous through the righteousness of Christ received by faith. In it there is the removing of guilt that bound to punishment, and the accepting and dealing with the person as one that now is righteous in God's sight. This God does freely as to us, yet through the intervention of Christ's sacrifice and righteousness, laid hold on by faith (Rom. iii. 20, &c.): By the deeds of the law shall no flesh be justified; but through the righteousness of God, which is by faith of Jesus Christ unto all and upon all those that believe, whence (v. 24) we are said to be justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believeth in Jesus. God, in justifying a sinner in the way of the gospel, is gracious to him, and yet just to himself and his law, forgiveness being through a perfect righteousness, and satisfaction made to justice by Christ, who is the propitiation for sin, and not merited by the sinner himself. So it is here: Not by works of righteousness which we have done, but according to his mercy he saved us, that, being justified by his grace, we should be made heirs according to the hope of eternal life. It is by grace, as the spring and rise (as was said), though through the redemption that is in Christ as making the way, God's law and justice being thereby satisfied, and by faith applying that redemption. By him (by Christ) all that believe are justified from all things from which they could not be justified by the law of Moses, Acts xiii. 39. Hence the apostle desires to be found in him, not having his own righteousness, which was of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Let us not trust therefore in our own righteousness or merit of good works, but in Christ's righteousness alone, received by faith for justification and acceptance with God. Inherent righteousness we must have, and the fruits of it in works of obedience; not however as our justifying righteousness before God, but as fruits of our justification, and evidences of our interest in Christ and qualification for life and happiness, and the very beginning and part of it; but the procuring of all this is by Christ, that, being justified by his grace, we should be made heirs. Observe, Our justification is by the grace of God, and our justification by that grace is necessary in order to our being made heirs of eternal life; without such justification there can be no adoption and sonship, and so no right of inheritance. John i. 12, Whoever received him (namely, Christ), to them gave he power to become the sons of God, even to those that believed on his name. Eternal life is set before us in the promise, the Spirit works faith in us and hope of that life, and so are we made heirs of it and have a kind of possession of it even now; faith and hope bring it near, and fill with joy in the well-grounded expectation of it. The meanest believer is a great heir. Though he has not his portion in hand, he has good hope through grace, and may bear up under all difficulties. There is a better state in view. He is waiting for an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for him. How well may such comfort themselves with these words! And now all this gives good reason why we should show all meekness to all men, because we have experienced so much benefit by the kindness and love of God to us, and may hope that they, in God's time, may be partakers of the like grace as we are. And thus of the reasons of equal and gentle, meek and tender behaviour to wards others, from their own bad condition in time past, and the present more happy state into which they are brought, without any merit or deservings of their own, and whereinto by the same grace others may be brought also.

III. The apostle, having opened the duties of Christians in common, with the reasons respecting themselves, adds another from their goodness and usefulness to men. Observe, When he has opened the grace of God towards us, he immediately presses the necessity of good works; for we must not expect the benefit of God's mercy, unless we make conscience of our duty (v. 8): This is a faithful saying, and these things I will that thou affirm constantly (this is a true Christian doctrine of highest importance, and which ministers must most earnestly and constantly press and inculcate), that those who have believed in God do not think that a bare naked faith will save them; but it must be an operative working faith, bringing forth the fruit of righteousness; they must make it their care to maintain good works, not to do them occasionally only, and when opportunities come in their way, but to seek opportunities for doing them. These things are good and profitable unto men: these good works, say some, or the teaching of these things, rather than idle questions, as follows. These things are good in themselves and the teaching of them useful to mankind, making persons a common good in their places. Note, Ministers, in teaching, must see that they deliver what is sound and good in itself, and profitable to those that hear: all must be to the use of edifying both of persons and societies.
Adam Clarke: Commentary on the Bible - 1831
3:1: Put them in mind to be subject to principalities, etc. - By principalities, αρχαις, we are to understand the Roman emperors, or the supreme civil powers in any place.
By powers, εξουσιαις, we are to understand the deputies of the emperors, such as proconsuls, etc., and all such as are in authority - under the supreme powers wherever we dwell. See the doctrine of obedience to the civil powers discussed at large in the notes on Rom 13:1-7.
This doctrine of obedience to the civil powers was highly necessary for the Cretans, who were reputed a people exceedingly jealous of their civil privileges, and ready to run into a state of insurrection when they suspected any attempt on the part of their rulers to infringe their liberties. Suidas, under the word ανεσειον, they stirred up, gives the following fragment: Οἱ δε Κρητες, φοβουμενοι μη τι τιμωριας τυχωσιν, ανεσειον τα πληθη, παρακαλουντες την εξ αιωνος παραδεδομενην ελευθεριαν διαφυλαττειν. "But the Cretans, fearing lest they should be punished, stirred up the populace, exhorting them that they should carefully preserve that liberty which they had received from their ancestors." What part of the history of Crete this refers to I cannot tell; the words stand thus insulated in Suidas, without introduction or connection. To be jealous of our civil rights and privileges, and most strenuously to preserve them, is highly praiseworthy; but to raise a public tumult to avoid merited chastisement, under pretense that our civil privileges are in danger, is not the part of patriots but insurgents. For such advice as that given here the known character of the Cretans is a sufficient reason: "They were ever liars, ferocious wild beasts, and sluggish gluttons." Such persons would feel little disposition to submit to the wholesome restraints of law.
Albert Barnes: Notes on the Bible - 1834
3:1: Put them in mind to be subject ... - See the duty here enjoined, explained in the notes at Rom 13:1, following.
Principalities and powers - See these words explained in the notes at Rom 8:38. The word here rendered "powers" (ἐξουσίαις exousiais), is not, indeed, the same as that which is found there (δυνάμεις dunameis), but the same idea is conveyed; compare the notes at Eph 1:21.
To obey magistrates - That is, to obey them in all that was not contrary to the word of God; Rom 13:1 note, following; Act 4:19-20 notes.
To be ready to every good work - "To be prepared for" (ἑτοίμους hetoimous); prompt to perform all that is good; Notes, Phi 4:8. A Christian should be always ready to do good as far as he is able. He should not need to be urged, or coaxed, or persuaded, but should be so ready always to do good that he will count it a privilege to have the opportunity to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: Put: Isa 43:26; Ti1 4:6; Ti2 1:6; Pe2 1:12, Pe2 3:1, Pe2 3:2; Jde 1:5
to be subject: Deu 17:12; Pro 24:21; Ecc 8:2-5, Ecc 10:4; Jer 27:17; Mat 22:21, Mat 23:2, Mat 23:3; Rom 13:1-7; Ti1 2:2; Pe1 2:13-17
to be ready: Tit 3:8, Tit 3:14, Tit 2:14; Co1 15:58; Gal 6:9, Gal 6:10; Eph 2:10; Phi 1:11; Col 1:10; Ti1 5:10; Ti2 2:21; Heb 13:21
Geneva 1599
3:1 Put (1) them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
(1) He declares particularly and separately that which he said before generally, noting out certain main and principal duties which men owe to men, and especially subjects to their magistrates.
John Gill
3:1 Put them in mind to be subject to principalities and powers,.... Not angels, good or bad, which are sometimes so called, but men in high places; the higher powers ordained of God, as the apostle elsewhere calls them; and which the Apostle Peter distinguishes into the king as supreme, and into governors under him: the Roman emperor and senate, the consuls, and proconsuls, deputies and governors of provinces and islands, are here meant; particularly such who were appointed over the island of Crete. Now the reasons why the apostle exhorts Titus to put in remembrance those that were under his care, to yield a cheerful subjection to their superiors, were, because the Jews, from whom the Christians were not distinguished by the Romans, were reckoned a turbulent and seditious people; which character they obtained, partly through the principles of the Scribes and Pharisees, which they at least privately entertained, as not to give tribute to Caesar, or be under any Heathen yoke; and partly through the insurrections that had been made by Judas of Galilee, and Theudas, and others; and besides, there were many Jews in the island of Crete, and the Cretians themselves were prone to mutiny and rebellion: to which may be added, that the false teachers, and judaizing preachers, that had got among them, despised dominion, and were not afraid to speak evil of dignities, according to the characters which both Peter and Jude give of them, and taught the saints to abuse their Christian liberty, and use it for a cloak of maliciousness, to the great scandal of the Christian religion.
To obey magistrates; inferior ones; in all things that are according to the laws of God, and right reason, that do not contradict what God has commanded, or break in upon the rights and dictates of conscience; in all things of a civil nature, and which are for the good of society, and do not affect religion, and the worship of God: hence it follows,
to be ready to every good work; which may be taken in a limited and restrained sense, and design every good work enjoined by the civil magistrate; and all right and lawful obedience that belongs to him, as giving to Caesar the things that are Caesar's, tribute, custom, fear, and honour to whom they are due; and which should be done readily and cheerfully: or it may be understood more comprehensively of good works in general, which wicked men are reprobate to, and unfit for; and which they that are sanctified are meet for, and ready to; though this may not only intend their capacity, fitness, and qualifications, for the performance of good works, but their alacrity, promptitude, and forwardness unto them.
John Wesley
3:1 Remind them - All the Cretan Christians. To be subject - Passively, not resisting. To principalities - Supreme. And powers - Subordinate governors. And to obey - Them actively, so far as conscience permits.
Robert Jamieson, A. R. Fausset and David Brown
3:1 WHAT TITUS IS TO TEACH CONCERNING CHRISTIANS' BEHAVIOR TOWARDS THE WORLD: HOW HE IS TO TREAT HERETICS: WHEN AND WHERE HE IS TO MEET PAUL. SALUTATION. CONCLUSION. (Tit 3:1-15)
Put them in mind--as they are in danger of forgetting their duty, though knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), might lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. DIODORUS SICULUS mentions the tendency of the Cretans to riotous insubordination.
to be subject--"willingly" (so the Greek).
principalities . . . powers--Greek, "magistracies . . . authorities."
to obey--the commands of "magistrates"; not necessarily implying spontaneous obedience. Willing obedience is implied in "ready to every good work." Compare Rom 13:3, as showing that obedience to the magistracy would tend to good works, since the magistrate's aim generally is to favor the good and punish the bad. Contrast "disobedient" (Tit 3:3).
3:23:2: մի՛ զոք հայհոյել, անկռի՛ւս լինել, հե՛զս, զամենայն ցածութիւն առ ամենա՛յն մարդիկ ցուցանել[5050]։ [5050] Ոմանք. Անկռիւ լինել... առ ամենայն մարդ ցու՛՛։
2 ոչ ոքի չչարախօսեն, չլինեն կռուարար, այլ՝ հեզահամբոյր, բոլոր մարդկանց հանդէպ քաղցրութեամբ վերաբերուեն.
2 Մէկո՛ւն հայհոյութիւն չընեն, կռուարար չըլլան, հապա հեզահոգի, ամէն մարդու քաղցրութիւն ցուցնեն։
մի՛ զոք հայհոյել, անկռիւս լինել, հեզս, զամենայն ցածութիւն առ ամենայն մարդիկ ցուցանել:

3:2: մի՛ զոք հայհոյել, անկռի՛ւս լինել, հե՛զս, զամենայն ցածութիւն առ ամենա՛յն մարդիկ ցուցանել[5050]։
[5050] Ոմանք. Անկռիւ լինել... առ ամենայն մարդ ցու՛՛։
2 ոչ ոքի չչարախօսեն, չլինեն կռուարար, այլ՝ հեզահամբոյր, բոլոր մարդկանց հանդէպ քաղցրութեամբ վերաբերուեն.
2 Մէկո՛ւն հայհոյութիւն չընեն, կռուարար չըլլան, հապա հեզահոգի, ամէն մարդու քաղցրութիւն ցուցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: никого не злословить, быть не сварливыми, но тихими, и оказывать всякую кротость ко всем человекам.
3:2  μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
3:2. μηδένα (to-lest-moreover-one) βλασφημεῖν, (to-harmfully-declare-unto," ἀμάχους ( to-un-battled ) εἶναι, (to-be," ἐπιεικεῖς , ( to-resembled-upon ,"πᾶσαν (to-all) ἐνδεικνυμένους ( to-en-showing-in ) πραΰτητα (to-a-mildness) πρὸς (toward) πάντας ( to-all ) ἀνθρώπους. (to-mankinds)
3:2. neminem blasphemare non litigiosos esse modestos omnem ostendentes mansuetudinem ad omnes hominesTo speak evil of no man, not to be litigious but gentle: shewing all mildness towards all men.
2. to speak evil of no man, not to be contentious, to be gentle, shewing all meekness toward all men.
3:2. to speak evil of no one, not to be litigious, but to be reserved, displaying all meekness toward all men.
To speak evil of no man, to be no brawlers, [but] gentle, shewing all meekness unto all men:

2: никого не злословить, быть не сварливыми, но тихими, и оказывать всякую кротость ко всем человекам.
3:2  μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.
3:2. neminem blasphemare non litigiosos esse modestos omnem ostendentes mansuetudinem ad omnes homines
To speak evil of no man, not to be litigious but gentle: shewing all mildness towards all men.
3:2. to speak evil of no one, not to be litigious, but to be reserved, displaying all meekness toward all men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Апостол научает христиан проявлять кротость и снисхождение к неверующим согражданам, потому что христиане по собственному опыту знают, как тяжело живется в язычестве и как трудно язычникам отстать от своих пороков.
Adam Clarke: Commentary on the Bible - 1831
3:2: To speak evil of no man - Μηδενα βλασφημειν· To blaspheme no person, to reproach none, to speak nothing to any man's injury; but, on the contrary, bearing reproach and contumely with patience and meekness.
Albert Barnes: Notes on the Bible - 1834
3:2: To speak evil of no man - Greek, "to blaspheme (βλασφημεῖν blasphē mein, compare the notes at Mat 9:3) no one." Doddridge renders it, "calumniate no one." The idea is, that we are not to slander, Rev_ile, or defame anyone. We are not to say anything to anyone, or of anyone, which will do him injury. We are never to utter anything which we know to be false about him or to give such a coloring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man. It may be necessary, when we are called to state what we know of his character, to say things which are not at all in his favor, or things which he has said or done that were wrong; but,
(1) we should never do this for the purpose of doing him injury, or so as to find a pleasure in it; and,
(2) where it is necessary to make the statement, it should be so as to do him no injustice.
We should give no improper coloring. We should exaggerate no circumstances. We should never attempt to express ourselves about his motives, or charge on him bad motives - for we know not what his motives were. We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. In a word, we should show that we would rather find him to be a good man than a bad man - even if the result should be that we had been mistaken in our opinions. It is better that we should have been mistaken, than that he should be a bad man.
To be no brawlers - See the notes at Ti1 3:3. The same Greek word occurs in both places. It is not elsewhere found in the New Testament.
But gentle - The word here used is rendered "moderation" in Phi 4:5, "patient" in Ti1 3:3, and elsewhere "gentle;" see the notes at Ti1 3:3.
Showing all meekness unto all men - In the reception of injuries; see the Mat 5:5 note; Eph 4:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: speak: Psa 140:11; Pro 6:19; Act 23:5; Co1 6:10; Co2 12:20; Eph 4:31; Ti1 3:11; Jam 4:11; Pe1 2:1, Pe1 3:10, Pe1 4:4; Pe2 2:10; Jde 1:8, Jde 1:10
no: Pro 19:19, Pro 25:24; Ti1 3:3; Ti2 2:24, Ti2 2:25
gentle: Sa2 22:36; Isa 40:11; Mat 11:29; Co2 10:1; Gal 5:22, Gal 6:1; Eph 4:2; Phi 4:5; Col 3:12, Col 3:13; Th1 2:7; Ti2 2:24, Ti2 2:25; Jam 1:19, Jam 1:20, Jam 3:17; Pe1 3:8
all men: Co1 9:19; Gal 6:10; Th1 5:14, Th1 5:15; Pe1 2:17
John Gill
3:2 To speak evil of no man,.... As not of one another, so not of the men of the world, to the prejudice of their names and characters, which are tender things, and ought to be gently touched; nor of magistrates, principalities, and powers, of persons in dignity and authority, which the false teachers were not afraid to speak evil of, and by their principles and practices taught others to do the same:
to be no brawlers; or "fighters", either by blows or words; not litigious and quarrelsome, wrangling and striving about things to no profit, and to the detriment and disturbance of civil government, churches, neighbourhood, and families; which is very unbecoming the followers of Jesus, who strove not, nor cried, nor was his voice heard in the streets. But gentle, showing all meekness to all men; yielding and giving way, rather choosing to suffer wrong than to brawl, contend, and litigate a point; taking the advice of Christ in Mt 5:39, carrying it in a meek and humble manner to men of all ranks and degrees, whether superior or inferior, rich or poor, bond or free, Jews or Gentiles, members of the church, or men of the world.
John Wesley
3:2 To speak evil - Neither of them nor any man. Not to be quarrelsome - To assault none. To be gentle - When assaulted. Toward all men - Even those who are such as we were.
Robert Jamieson, A. R. Fausset and David Brown
3:2 To speak evil of no man--especially, not of "dignities" and magistrates.
no brawlers--"not quarrelsome," not attacking others.
gentle--towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbearing and kindly (see on Phil 4:5). Very different from the innate greediness and spirit of aggression towards others which characterized the Cretans.
showing--in acts.
all--all possible.
meekness--(See on 2Cor 10:1); the opposite of passionate severity.
unto all men--The duty of Christian conduct towards all men is the proper consequence of the universality of God's grace to all men, so often set forth in the pastoral Epistles.
3:33:3: Զի եաք երբեմն եւ մեք անմի՛տք, անհաւա՛նք, մոլորեա՛լք, ծառայեա՛ք ցանկութեանց եւ պէսպէ՛ս անառակութեանց. չարութեամբ՝ եւ նախանձո՛ւ շրջէաք, ատեցեալք՝ եւ զմիմեա՛նս ատէաք[5051]։ [5051] Ոմանք. Քանզի էաք եւ մեք երբեմն ան՛՛... չարակնութեամբ եւ նախան՛՛... ատեցեալք զմիմեանս։
3 որովհետեւ մի ժամանակ մենք էլ էինք անմիտ, անհնազանդ, մոլորուած, ծառայում էինք ցանկութիւնների եւ պէսպէս անառակութիւնների. չարութեամբ եւ նախանձով էինք ապրում, ատելի էինք եւ ատում էինք միմեանց:
3 Վասն զի մենք ալ ատեն մը անմիտ էինք, անհնազանդ, մոլորեալ եւ զանազան ցանկութիւններու ու հեշտութիւններու կը ծառայէինք, չարութիւնով ու նախանձով կը վարուէինք, ատելի էինք եւ մէկզմէկ կ’ատէինք,
Զի էաք երբեմն եւ մեք անմիտք, անհաւանք, մոլորեալք, ծառայէաք ցանկութեանց եւ պէսպէս անառակութեանց. չարութեամբ եւ նախանձու շրջէաք, ատեցեալք` եւ զմիմեանս ատէաք:

3:3: Զի եաք երբեմն եւ մեք անմի՛տք, անհաւա՛նք, մոլորեա՛լք, ծառայեա՛ք ցանկութեանց եւ պէսպէ՛ս անառակութեանց. չարութեամբ՝ եւ նախանձո՛ւ շրջէաք, ատեցեալք՝ եւ զմիմեա՛նս ատէաք[5051]։
[5051] Ոմանք. Քանզի էաք եւ մեք երբեմն ան՛՛... չարակնութեամբ եւ նախան՛՛... ատեցեալք զմիմեանս։
3 որովհետեւ մի ժամանակ մենք էլ էինք անմիտ, անհնազանդ, մոլորուած, ծառայում էինք ցանկութիւնների եւ պէսպէս անառակութիւնների. չարութեամբ եւ նախանձով էինք ապրում, ատելի էինք եւ ատում էինք միմեանց:
3 Վասն զի մենք ալ ատեն մը անմիտ էինք, անհնազանդ, մոլորեալ եւ զանազան ցանկութիւններու ու հեշտութիւններու կը ծառայէինք, չարութիւնով ու նախանձով կը վարուէինք, ատելի էինք եւ մէկզմէկ կ’ատէինք,
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Ибо и мы были некогда несмысленны, непокорны, заблуждшие, были рабы похотей и различных удовольствий, жили в злобе и зависти, были гнусны, ненавидели друг друга.
3:3  ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους.
3:3. Ἦμεν (We-were) γάρ (therefore) ποτε (whither-also) καὶ (and) ἡμεῖς (we) ἀνόητοι , ( un-considered ," ἀπειθεῖς , ( un-conduced ," πλανώμενοι , ( being-wandered-unto ," δουλεύοντες ( bondeeing-of ) ἐπιθυμίαις (unto-passionings-upon-unto) καὶ (and) ἡδοναῖς (unto-pleasurings) ποικίλαις , ( unto-varied ,"ἐν (in) κακίᾳ (unto-a-disrupting-unto) καὶ (and) φθόνῳ (unto-an-envying) διάγοντες , ( leading-through ," στυγητοί , ( detestable ," μισοῦντες ( hating-unto ) ἀλλήλους . ( to-one-to-other )
3:3. eramus enim et nos aliquando insipientes increduli errantes servientes desideriis et voluptatibus variis in malitia et invidia agentes odibiles odientes invicemFor we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful and hating one another.
3. For we also were aforetime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.
3:3. For, in times past, we ourselves were also unwise, unbelieving, erring, servants of various desires and pleasures, acting with malice and envy, being hateful and hating one another.
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another:

3: Ибо и мы были некогда несмысленны, непокорны, заблуждшие, были рабы похотей и различных удовольствий, жили в злобе и зависти, были гнусны, ненавидели друг друга.
3:3  ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους.
3:3. eramus enim et nos aliquando insipientes increduli errantes servientes desideriis et voluptatibus variis in malitia et invidia agentes odibiles odientes invicem
For we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful and hating one another.
3:3. For, in times past, we ourselves were also unwise, unbelieving, erring, servants of various desires and pleasures, acting with malice and envy, being hateful and hating one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: For we ourselves - All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle felt he could include himself in the above list, previously to his conversion. The manner in which he persecuted the Christians, to whose charge he could not lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion.
Foolish - Ανοητοι· Without understanding - ignorant of God, his nature, his providence, and his grace.
Disobedient - Απειθεις· Unpersuaded, unbelieving, obstinate, and disobedient.
Deceived - Πλανωμενοι· Erring - wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, "There are none so blind as those who will not see." Such persons are proof against conviction, they will not be convinced either by God or man.
Serving divers lusts and pleasures - Δουλευοντες· Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness.
Divers lusts - Επιθυμιαις· Strong and irregular appetites of every kind.
Pleasures - Ἡδοναις· Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being.
Living in malice and envy - Εν κακιᾳ και φθονῳ διαγοντες· Spending our life in wickedness and envy - not bearing to see the prosperity of others, because we feel ourselves continually wretched.
Hateful - Στυγητοι· Abominable; hateful as hell. The word comes from Στυξ, Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb στυγεω, formed from this, signifies to shiver with horror.
It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man.
Hating one another - Μισουντες αλληλους· This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man.
Some of the Greek moralists expressed a dissolute and sensual life by nearly the same expressions as those employed by the apostle. Plutarch, in Precept. Conjug., says: Σωματος εστι κηδεσθαι, μη δουλευοντα ταις ἡδοναις αυτου, και ταις επιθυμιαις· "We must take care of the body, that we may not be enslaved by its lusts and pleasures." And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: Γυναικα πολυτελη, και δουλευουσαν ταις επιθυμιαις· "She was an expensive woman, enslaved to lusts."
Albert Barnes: Notes on the Bible - 1834
3:3: For we ourselves - We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connection does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might, be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and they who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways.
Foolish - See this word explained in the notes at Luk 24:25, where it is rendered "fools;" compare Rom 1:14, where it is rendered "unwise," and Gal 3:1, Gal 3:3; Ti1 6:9, where it is rendered "foolish."
Disobedient - To law, to parents, to civil authority, to God. This is the natural character of the human heart; see Luk 1:17; Rom 1:30; Ti2 3:2; Tit 1:16, where the same word occurs.
Deceived - By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions; compare Mat 24:4-5, Mat 24:11; Ti2 3:13; Pe1 2:25; Rev 12:9; Rev 18:23, where the same word occurs; see also Rev 20:3, Rev 20:8, Rev 20:10, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans.
Serving divers lusts and pleasures - Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλεύοντες douleuontes); that is, we implicitly obeyed them; see the notes at Rom 6:16-17.
Living in malice - Greek, "in evil" - ἐν κακίᾳ en kakia; that is, in all kinds of evil; see the notes at Rom 1:29, where the word is rendered maliciousness.
And envy - Displeasure at the happiness and prosperity of others; Notes, Rom 1:29.
Hateful - στυγητοὶ stugē toi. This word does not elsewhere occur in the New Testament. It means that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true?
And hating one another - There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: we: Rom 3:9-20; Co1 6:9-11; Eph 2:1-3; Col 1:21, Col 3:7; Pe1 4:1-3
foolish: Pro 1:22, Pro 1:23, Pro 8:5, Pro 9:6
disobedient: Mat 21:29; Act 9:1-6, Act 26:19, Act 26:20; Eph 2:2; Pe1 1:14
deceived: Isa 44:20; Oba 1:3; Luk 21:8; Gal 6:3; Jam 1:26; Rev 12:9, Rev 13:14
serving: Joh 8:34; Rom 6:17, Rom 6:22
living: Rom 1:29-31; Co2 12:20; Ti2 3:2, Ti2 3:3
hateful: Psa 36:2; Rev 18:2
Geneva 1599
3:3 (2) For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
(2) He confirms again the former exhortation by propounding the free benefit of our regeneration, the symbol of which is our baptism. (Ed.)
John Gill
3:3 For we ourselves also were sometimes foolish,.... Nothing has a greater tendency to promote humility, and check pride in the saints, than to reflect upon their past state and condition, what they themselves once were; and this is a reason why magistrates, though evil men, should be obeyed in things good and lawful, and why no man should be spoken evil of, and why every man should be treated in a gentle manner, and used with mildness and meekness; since the apostle himself, and Titus, and other saints, whom he designed this as an instruction for, were formerly, in their unregenerate state, just such persons themselves; and therefore should not glory over them, and treat them in a contemptuous manner: and besides, the same grace that had made a difference in them, could make one in these also, and which might be made in God's own time: and particularly, whereas they observed great ignorance in these men, they should consider that they also had been "foolish", and without understanding of things, divine and spiritual, and neither knew their own state and condition, nor the way of salvation by Christ; yea, the apostle himself, though he had a zeal for God, yet not according to knowledge; he did not know lust, nor the exceeding sinfulness of sin, until he was enlightened by the Spirit of God; he was ignorant of the righteousness of God, and went about to establish his own, which he imagined to be blameless; and thought he ought to do many things contrary to the name of Jesus:
disobedient; both to the law of God, and Gospel of Christ; disbelieving the truths of the Gospel, and not subjected to the ordinances of it, notwithstanding the evidence with which they came, and the miracles by which they were confirmed.
Deceived; by the old serpent Satan, who deceives the whole world; and by an evil heart of unbelief, as well as by false teachers and leaders; and so, as the word signifies, were wandering about in darkness and ignorance, and were as sheep going astray, until they were returned unto the Shepherd and Bishop of souls.
Serving divers lusts and pleasures; the lusts of the flesh are many and various, which promise pleasure to them that obey them, though that is but imaginary, and very short lived, and which subjects persons to bondage and slavery; for such who indulge to these things, are overcome by them, led captive, and brought into bondage, and are the servants of sin, vassals and slaves to their own corruptions; and such these saints had been, here spoken of:
living in malice and envy; they had not only malice and envy in their hearts against their fellow creatures, but practised it in their lives; yea, their lives were a continued series of malice and envy; particularly this was true of the apostle, who haled men and women out of their houses, and committed them to prison; breathed out slaughter and threatenings against the saints; was exceedingly mad against them, persecuted them to strange cities, and compelled them to blaspheme, and gave his vote for punishing them with death.
Hateful, and hating one another; abominable in the sight of God, as considered in themselves, and on account of their nature and practices; and to be abhorred by all good men; and who, by their continual feuds, quarrels, and animosities among themselves, showed an hatred, an abhorrence of one another.
John Wesley
3:3 For we - And as God hath dealt with us, so ought we to deal with our neighbour. Were without understanding - Wholly ignorant of God. And disobedient - When he was declared to us.
Robert Jamieson, A. R. Fausset and David Brown
3:3 For--Our own past sins should lead us to be lenient towards those of others. "Despise none, for such wast thou also." As the penitent thief said to his fellow thief, "Dost thou not fear God . . . seeing that thou art in the same condemnation."
we--Christians.
were--Contrast Tit 3:4, "But when," that is, now: a favorite contrast in Paul's writing, that between our past state by nature, and our present state of deliverance from it by grace. As God treated us, we ought to treat our neighbor.
sometimes--once.
foolish--wanting right reason in our course of living. Irrational. The exact picture of human life without grace. Grace is the sole remedy for foolishness.
disobedient--to God.
deceived--led astray. The same Greek, "out of the way" (Heb 5:2).
serving--Greek, "in bondage to," serving as slaves."
divers--The cloyed appetite craves constant variety.
pleasures--of the flesh.
malice--malignity.
hateful . . . hating--correlatives. Provoking the hatred of others by their detestable character and conduct, and in turn hating them.
3:43:4: Իսկ յորժամ քաղցրութիւն եւ մարդասիրութիւն Փրկչին մերոյ Աստուծոյ յայտնեցաւ[5052], [5052] Ոմանք. Քաղցրութիւն ՚ի մարդա՛՛։
4 Իսկ երբ մեր Փրկիչ Աստծու քաղցրութիւնը եւ մարդասիրութիւնը յայտնուեց, -
4 Բայց երբ մեր Փրկիչ Աստուծոյ քաղցրութիւնն ու մարդասիրութիւնը յայտնուեցաւ,
Իսկ յորժամ քաղցրութիւն եւ մարդասիրութիւն Փրկչին մերոյ Աստուծոյ յայտնեցաւ:

3:4: Իսկ յորժամ քաղցրութիւն եւ մարդասիրութիւն Փրկչին մերոյ Աստուծոյ յայտնեցաւ[5052],
[5052] Ոմանք. Քաղցրութիւն ՚ի մարդա՛՛։
4 Իսկ երբ մեր Փրկիչ Աստծու քաղցրութիւնը եւ մարդասիրութիւնը յայտնուեց, -
4 Բայց երբ մեր Փրկիչ Աստուծոյ քաղցրութիւնն ու մարդասիրութիւնը յայտնուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Когда же явилась благодать и человеколюбие Спасителя нашего, Бога,
3:4  ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ,
3:4. ὅτε (Which-also) δὲ (moreover) ἡ (the-one) χρηστότης (an-affordedness) καὶ (and) ἡ (the-one) φιλανθρωπία (a-mankind-caring-unto) ἐπεφάνη (it-had-been-manifested-upon) τοῦ (of-the-one) σωτῆρος (of-a-savior) ἡμῶν (of-us) θεοῦ, (of-a-Deity,"
3:4. cum autem benignitas et humanitas apparuit salvatoris nostri DeiBut when the goodness and kindness of God our Saviour appeared:
4. But when the kindness of God our Saviour, and his love toward man, appeared,
3:4. But then the kindness and humanity of God our Savior appeared.
But after that the kindness and love of God our Saviour toward man appeared:

4: Когда же явилась благодать и человеколюбие Спасителя нашего, Бога,
3:4  ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ,
3:4. cum autem benignitas et humanitas apparuit salvatoris nostri Dei
But when the goodness and kindness of God our Saviour appeared:
3:4. But then the kindness and humanity of God our Savior appeared.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7: Быть снисходительными по отношению к неверующим должно побуждать христиан безмерное человеколюбие Бога по отношению к ним самим. Ибо когда открылась божественная доброта (благодать - crhstothV) и человеколюбие Божие (здесь, как и во второй главе 11: стихе, разумеется не факт боговоплощения, а распространение Евангелия Христова по всему миру и, в частности, в Крите), то Бог спас нас не в силу наших заслуг, но единственно по Своему милосердию. Отсюда следует, что и мы, подражая Богу, должны обнаруживать расположение к язычникам и тогда, когда они этого вовсе не заслуживают. При этом апостол, чтобы произвести еще большее впечатление на души верующих, велит Титу напомнить им о том, что они посредством крещения (банею возрождения ср. Еф. V:26) очистились от грехов и обновились, сделались новою тварью, а затем (через другое таинство - миропомазание - обновление Святым Духом) получили дары Святого Духа в изобилии, чтобы сделаться хотя только De jure (по упованию) наследниками вечной жизни, т. е. со временем получить ее в свои владение.
Adam Clarke: Commentary on the Bible - 1831
3:4: But after that the kindness and love of God - By χρηστοτης we may understand the essential goodness of the Divine nature; that which is the spring whence all kindness, mercy, and beneficence proceed.
Love toward man - Φιλανθρωπια· Philanthropy. It is to be regretted that this attribute of the Divine nature, as it stands in relation to man, should have been entirely lost by a paraphrastical translation. Philanthropy is a character which God gives here to himself; while human nature exists, this must be a character of the Divine nature. God loves man; he delighted in the idea when formed in his own infinite mind, he formed man according to that idea, and rejoiced in the work of his hands; when man fell, the same love induced him to devise his redemption, and God the Savior flows from God the Philanthropist. Where love is it will be active, and will show itself. So the philanthropy of God appeared, επεφανη, it shone out, in the incarnation of Jesus Christ, and in his giving his life for the life of the world.
Albert Barnes: Notes on the Bible - 1834
3:4: But after that - Greek, when - ὅτε hote The meaning is, that "when the love of God was manifested in the plan of salvation, he saved us from this state God appeared" after we had sinned in this way, but that when his mercy was thus displayed we were converted from our sins, and made pure in his sight.
The kindness - χρηστότης chrē stotē s - "the goodness, or the benignity." The word is rendered "goodness" and "good" in Rom 2:4; Rom 3:12; Rom 11:22, thrice; "kindness," Co2 6:6; Eph 2:7; Col 3:12; Tit 3:4; and "gentleness," Gal 5:22. The act of redeeming us was one of great kindness, or goodness.
And love of God - Margin, "pity." The Greek word is φιλανθρωπία philanthrō pia - "philanthropy - the love of man." The plan of salvation was founded on love to man, and was the highest expression of that love; the notes at Joh 3:16. The Greek of this verse is, "When the kindness and love of God our Saviour to man was manifested, he saved us" Tit 3:5, to wit, from those sins of which we had before been guilty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: the kindness: Tit 2:11; Rom 5:20, Rom 5:21; Eph 2:4-10
love: or, pity
God: Tit 1:3, Tit 2:10; Ti1 1:1, Ti1 2:3, Ti1 4:10
appeared: Tit 2:11; Ti2 1:10; Heb 9:26
John Gill
3:4 But after that,.... After all this series and course of wickedness; notwithstanding all this foolishness, disobedience, deception, bondage to sin, envy, malice, and malignity; or "when" all this was, as the word may be rendered, amidst all this iniquity; when these persons were in the full career of sin, and so had done no preparatory works, or had any previous qualifications and dispositions for the grace of God:
the kindness and love of God our Saviour toward man appeared; unto them; and the Ethiopic version adds, "unto us". The apostle takes the advantage of the above character of himself, and others in their former state, to set off and magnify the grace of God in their conversion; so contraries, as black and white, illustrate each other. By "God our Saviour" is not meant the Lord Jesus Christ, though he is commonly designed by our Saviour, and is several times called God our Saviour in this epistle; see Tit 1:3 and who is truly God, and the only Saviour of lost sinners; and whose kindness and love towards them has appeared in many instances; as in his suretiship undertakings for them, in his assumption of their nature, and in his suffering and dying in their room and stead: and yet it appears from Tit 3:6 that God our Saviour here, is distinguished from Jesus Christ our Saviour there; and therefore here must be understood of God the Father; who contrived the scheme of salvation, appointed Christ to be his salvation, and made a covenant with him, in which it secured, and sent him in time to obtain it, and through his blood, righteousness, and sacrifice, saves all his people: it is his kindness and love to men that is here spoken of; and which designs not his general and providential goodness and kindness, which extends to the whole human nature, and to all the individuals of it; but his special love and grace shown in his kindness in Christ Jesus; that good will to men the angels sung of at Christ's incarnation; or that free favour and love of God towards elect men, which is sovereign and special, from everlasting to everlasting, unchangeable and unspeakable, which is better than life; the excellency of which cannot be expressed, and which has shown itself in various instances: it is said to have "appeared"; because it was hid from all eternity in the heart of God, in the thoughts of his heart, in his purposes, counsel, and covenant, and has been made manifest in time; particularly, it has broke forth and showed itself in the mission of Christ into this world, and in redemption and salvation by him; wherein God has manifested and commended his love, and shown forth the exceeding riches of his grace; and also in the effectual calling, which being a time of life, is a time of love, and is owing to the great love of God, and is a fruit and evidence of his everlasting and unchangeable love; and it is this instance and appearance of it, which is here meant, since it follows the account of the state and condition of the saints by nature; and is what was made to them when in this state, by which means they were brought out of it.
John Wesley
3:4 When the love of God appeared - By the light of his Spirit to our inmost soul.
Robert Jamieson, A. R. Fausset and David Brown
3:4 To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (see on Tit 3:2-3). It is to the "kindness and love of God," not to their own merits, that they owe salvation.
kindness--Greek, "goodness," "benignity," which manifests His grace.
love . . . toward man--teaching us to have such "love (benevolence) toward man" (Greek, "philanthropy"), "showing all meekness unto all men" (Tit 3:2), even as God had "toward man" (Tit 2:11); opposed to the "hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's benevolent kindness.
of God our Saviour--Greek, "of our Saviour God," namely, the Father (Tit 1:3), who "saved us" (Tit 3:5) "through Jesus Christ our Saviour" (Tit 3:6).
appeared--Greek, "was made to appear"; was manifested.
3:53:5: ո՛չ ՚ի գործոց արդարութեան զոր արարաք մեք, այլ ըստ իւրում ողորմութեան ապրեցոյց զմեզ ՚ի ձեռն աւազանին միւսանգամ ծննդեանն, եւ նորոգութեամբ Հոգւոյն Սրբոյ[5053]. [5053] Ոմանք. Իւրում ողորմութեանն... աւազանին վերստին ծննդեան՝ եւ նորոգութեան Հոգւոյն։
5 ոչ այն արդարութեան գործերի համար, որ մենք արեցինք, այլ իր ողորմութեան համաձայն, - փրկեց մեզ վերստին ծննդեան աւազանի միջոցով եւ նորոգութեամբ Սուրբ Հոգու,
5 Ո՛չ թէ արդարութեան գործերէն՝ որոնք մենք ըրինք, հապա իր ողորմութեան համաձայն մեզ փրկեց նորէն ծնանելու աւազանին միջոցաւ ու Սուրբ Հոգիին նորոգելովը։
ոչ ի գործոց արդարութեան զոր արարաք մեք, այլ ըստ իւրում ողորմութեան ապրեցոյց զմեզ ի ձեռն աւազանին միւսանգամ ծննդեանն, եւ նորոգութեամբ Հոգւոյն Սրբոյ:

3:5: ո՛չ ՚ի գործոց արդարութեան զոր արարաք մեք, այլ ըստ իւրում ողորմութեան ապրեցոյց զմեզ ՚ի ձեռն աւազանին միւսանգամ ծննդեանն, եւ նորոգութեամբ Հոգւոյն Սրբոյ[5053].
[5053] Ոմանք. Իւրում ողորմութեանն... աւազանին վերստին ծննդեան՝ եւ նորոգութեան Հոգւոյն։
5 ոչ այն արդարութեան գործերի համար, որ մենք արեցինք, այլ իր ողորմութեան համաձայն, - փրկեց մեզ վերստին ծննդեան աւազանի միջոցով եւ նորոգութեամբ Սուրբ Հոգու,
5 Ո՛չ թէ արդարութեան գործերէն՝ որոնք մենք ըրինք, հապա իր ողորմութեան համաձայն մեզ փրկեց նորէն ծնանելու աւազանին միջոցաւ ու Սուրբ Հոգիին նորոգելովը։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Он спас нас не по делам праведности, которые бы мы сотворили, а по Своей милости, банею возрождения и обновления Святым Духом,
3:5  οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,
3:5. οὐκ (not) ἐξ (out) ἔργων (of-works) τῶν (of-the-ones) ἐν (in) δικαιοσύνῃ (unto-a-course-belongedness) ἃ ( to-which ) ἐποιήσαμεν (we-did-unto) ἡμεῖς (we,"ἀλλὰ (other) κατὰ (down) τὸ (to-the-one) αὐτοῦ (of-it) ἔλεος (to-a-compassion) ἔσωσεν (it-saved) ἡμᾶς (to-us) διὰ (through) λουτροῦ (of-an-en-bathing) παλινγενεσίας (of-a-furthered-becoming-unto) καὶ (and) ἀνακαινώσεως (of-a-freshening-up) πνεύματος (of-a-currenting-to) ἁγίου, (of-hallow-belonged,"
3:5. non ex operibus iustitiae quae fecimus nos sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus SanctiNot by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.
5. not by works in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Ghost,
3:5. And he saved us, not by works of justice that we had done, but, in accord with his mercy, by the washing of regeneration and by the renovation of the Holy Spirit,
Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost:

5: Он спас нас не по делам праведности, которые бы мы сотворили, а по Своей милости, банею возрождения и обновления Святым Духом,
3:5  οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,
3:5. non ex operibus iustitiae quae fecimus nos sed secundum suam misericordiam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus Sancti
Not by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.
3:5. And he saved us, not by works of justice that we had done, but, in accord with his mercy, by the washing of regeneration and by the renovation of the Holy Spirit,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: Not by works of righteousness - Those who were foolish, disobedient, and deceived, serving divers lusts and pleasures, could not possibly have works of righteousness to plead; therefore, if saved at all, they must be saved by mercy. See the note on Eph 2:8; and see a discourse entitled, Salvation by Faith proved, 8vo., 1816, in which I have examined every system invented by man for his restoration to the Divine favor and image: and have demonstrated, by mere reason, their utter insufficiency to answer the end for which they have been invented; and have proved that the doctrine of salvation by faith is the only rational way of salvation.
By the washing of regeneration - Δια λουτρου παλιγγενεσιας· Undoubtedly the apostle here means baptism, the rite by which persons were admitted into the Church, and the visible sign of the cleansing, purifying influences of the Holy Spirit, which the apostle immediately subjoins. Baptism is only a sign, and therefore should never be separated from the thing signified; but it is a rite commanded by God himself, and therefore the thing signified should never be expected without it.
By the renewing of the Holy Ghost we are to understand, not only the profession of being bound to live a new life, but the grace that renews the heart, and enables us thus to live; so the renewing influences are here intended. Baptism changes nothing; the grace signified by it cleanses and purifies. They who think baptism to be regeneration, neither know the Scriptures nor the power of God; therefore they do greatly err.
Albert Barnes: Notes on the Bible - 1834
3:5: Not by works of righteousness which we have done - The plan was not based on our own good works, nor are our own good works now the cause of our salvation. If people could have been saved by their own good works, there would have been no need of salvation by the Redeemer; if our own deeds were now the basis of our title to eternal life, the work of Christ would be equally unnecessary. It is a great and fundamental principle of the gospel that the good works of men come in for no share in the justification of the soul. They are in no sense a consideration on account of which God pardons a man, and receives him to favor. The only basis of justification is the merit of the Lord Jesus Christ, and in the matter of justification before God, all the race is on a level; see the notes at Eph 2:8-9.
But according to his mercy -
(1) It had its origin in mercy;
(2) It is by mere mercy or compassion, and not by justice;
(3) It is an expression of great mercy, and,
(4) It is now in fact conferred only by mercy.
Whatever we have done or can do, when we come to receive salvation from the hand of God, there is no other element which enters into it but mercy. It is not because our deeds deserve it; it is not because we have by repentance and faith wrought ourselves into such a state of mind that we can claim it; but, after all our tears, and sighs, and prayers, and good deeds, it is a mere favor. Even then God might justly withhold it if he chose, and no blame would be attached to him if he should suffer us to sink down to ruin.
He saved us - That is, he began that salvation in us which is to be completed in heaven. A man who is already renewed and pardoned may be spoken of as saved - for:
(1) the work of salvation is begun, and,
(2) when begun it will certainly be completed; see the notes at Phi 1:6.
By the washing of regeneration - In order to a correct understanding of this important passage, it is necessary to ascertain whether the phrase here used refers to baptism, and whether anything different is intended by it from what is meant by the succeeding phrase - "renewing of the Holy Ghost." - The word rendered "washing" (λουτρόυ loutrou) occurs in the New Testament only in this place and in Eph 5:26, where also it is rendered "washing" - "That he might sanctify and cleanse it (the church) with the washing of water by the word." The word properly means "a bath;" then water for bathing; then the act of bathing, washing, ablution. Passow and Robinson. It is used by Homer to denote a warm or cold bath; then a washing away, and is thus applied to the drink-offerings in sacrifice, which were supposed to purify or wash away sin. Passow. The word here does not mean "laver," or the vessel for washing in, which would be expressed by λουτὴρ loutē r and this word cannot be properly applied to the baptismal font.
The word in itself would naturally be understood as referring to baptism (compare notes at Act 22:16), which was regarded as the emblem of washing away sins, or of cleansing from them. I say it was the emblem, not the means of purify ing the soul from sin. If this be the allusion, and it seems probable, then the phrase "washing of regeneration" would mean "that outward washing or baptism which is the emblem of regeneration," and which is appointed as one of the ordinances connected with salvation; see the notes at Mar 16:16, "He that believeth and is baptized shall be saved." It is not affirmed in this phrase that baptism is the means of regeneration; or that grace is necessarily conveyed by it; and still less that baptism is regeneration, for no one of these is a necessary interpretation of the passage, and should not be assumed to be the true one. The full force of the language will be met by the supposition that it means that baptism is the emblem or symbol of regeneration, and, if this is the case, no one has a right to assume that the other is certainly the meaning.
And that this is the meaning is further clear, because it is nowhere taught in the New Testament that baptism is regeneration, or that it is the means of regeneration. The word rendered "regeneration" (παλιγγενεσία palingenesia) - occurs in the New Testament only here and in Mat 19:28, - "in the regeneration when the Son of man," etc. It means, properly, a new birth, reproduction, or renewal. It would properly be applied to one who should be begotten again in this sense, that a new life was commenced in him in some way corresponding to his being made to live at first. To the proper idea of the word, it is essential that there should be connected the notion of the commencement of life in the man, so that he may be said to live anew; and as religion is in the Scriptures represented as life, it is properly applied to the beginning of that kind of life by which man may be said to live anew. This word, occurring only here and in Mat 19:28, and there indubitably not referring to baptism, should not be here understood as referring to that, or be applied to that, because:
(1) that is not the proper meaning of the word;
(2) there is no Scripture usage to sanction it;
(3) the connection here does not demand it;
(4) the correlatives of the word (see Joh 3:3, Joh 3:5-6, Joh 3:8; Pe1 1:3,) are applied only to that great moral change which is produced by the Holy Spirit, and,
(5) it is a dangerous use of the word.
Its use in this sense leaves the impression that the only change needful for man is that which is produced by being regularly baptized. On almost no point has so much injury been done in the church as by the application of the word "regeneration" to baptism. It affects the beginning of religion in the soul, and if a mistake is made there, it is one which must pervade all the views of piety.
And renewing of the Holy Ghost - This is an important clause, added by Paul apparently to save from the possibility of falling into error. If the former expression, "the washing of regeneration," had been left to stand by itself, it might have been supposed possibly that all the regeneration which would be needed would be that which would accompany baptism. But he avoids the possibility of this error, by saying that the "renewing of the Holy Ghost" is an indispensable part of that by which we are saved. It is necessary that this should exist in addition to that which is the mere emblem of it - the washing of regeneration - for without this the former would be unmeaning and unavailing. It is important to observe that the apostle by no means says that this always follows from the former, nor does he affirm that it ever follows from it - whatever may be the truth on that point - but he asserts that this is that on which our salvation depends. - The word rendered "renewing" (ἀνακαίνωσις anakainō sis) occurs only here and in Rom 12:2, where it is also rendered "renewing;" compare Note on that place. The verb (ἀνακαινόω anakainoō) occurs in Co2 4:15, and Col 3:19, in both which places it is rendered "renewed," and the corresponding word, ἀνακαινίζω anakainizō, in Heb 6:6.
The noun properly means making new again: a renewing; a renovation; compare H. Planck in Bib. Repos. i. 677. It is a word which is found only in the writings of Paul, and in ecclesiastical Greek writers. It would be properly applied to such a change as the Holy Spirit produces in the soul, making one a new man; that is, a man new, so far as religion is concerned - new in his views, feelings, desires, hopes, plans, and purposes. He is so far different from what he was before, that it may be said he enters on a new life; see the notes at Eph 4:23-24. The "renewing of the Holy Ghost" of course means that which the Holy Spirit produces, recognizing the fact, everywhere taught in the Scriptures, that the Holy Spirit is the Author of the new creation. It cannot mean, as Koppe supposes, the renewing of the mind itself, or producing a holy spirit in the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: by works: Job 9:20, Job 15:14, Job 25:4; Psa 143:2; Isa 57:12; Luk 10:27-29; Rom 3:20, Rom 3:28; Rom 4:5, Rom 9:11, Rom 9:16, Rom 9:30, Rom 11:6; Gal 2:16, Gal 3:16-21; Eph 2:4, Eph 2:8, Eph 2:9; Ti2 1:9
according: Tit 3:4; Psa 62:12, Psa 86:5, Psa 86:15, Psa 130:7; Mic 7:18; Luk 1:50, Luk 1:54, Luk 1:72, Luk 1:78; Eph 1:6, Eph 1:7; Heb 4:16; Pe1 1:3, Pe1 2:10
washing: Joh 3:3-5; Co1 6:11; Eph 5:26; Pe1 3:21
renewing: Psa 51:10; Rom 12:2; Eph 4:23; Col 3:10; Heb 6:6
Geneva 1599
3:5 Not by works of (a) righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the (b) Holy Ghost;
(a) Literally, "of works which are done in righteousness": and this passage fully refutes the doctrine of meritorious works.
(b) Which the power of the Holy Spirit works.
John Gill
3:5 Not by works of righteousness which we have done,.... The great instance of the kindness and love of God our Saviour is salvation; which the apostle denies that it is brought about by any works, even the best works of men; for "works of righteousness" are works done according to a righteous law, and in obedience to it; and in a righteous manner, from right principles of grace, in faith, and with a view to the glory of God; or otherwise they are not righteous actions, or works of righteousness; wherefore not works before, but after conversion, are here meant; for works before conversion are not properly works of righteousness: besides, these are such which we have done, who formerly were as before described, but now are regenerated and renewed by the Holy Ghost, and created in Christ Jesus unto good works. Now salvation, neither in whole, nor in part, is by these, either as causes; conditions, or means; See Gill on Ti2 1:9; , "works of righteousness", is a Jewish phrase used for righteous or good works (z).
but according to his mercy he saved us; the mercy of God is natural and essential to him, but the actings and exercise of it, towards this or the other objects, are sovereign and free, and according to his will; the effects of it are many, he is rich and abundant in it; and they are channelled in, and flow forth through the blood and righteousness of Christ; and this is the moving cause of salvation: this moved God to make a covenant with his Son, the blessings of which are the sure mercies of David, and in which God is merciful to the sins and unrighteousnesses of his people; it is owing to the tender mercy of God, that Christ, the dayspring from on high, has visited the earth; and the glory of it is very conspicuous in the affair of redemption by him; the pardon of sin is according to the multitude of God's tender mercies; and regeneration springs from the abundance of it; and even eternal life is the effect of it. Now according to this, God has "saved" his people; salvation is not only a thing determined, and resolved on in the mind of God, but is actually and completely accomplished by Jesus Christ, and an application of it is made to the saints in effectual calling; and because of the certain enjoyment of the whole of it, even eternal glory, the saints are said to be saved already; as they are also in faith and hope, as well as in Christ, their head and representative; See Gill on Eph 2:8. It follows, as the means of salvation,
by the washing of regeneration, and renewing of the Holy Ghost; by the former is meant, not the ordinance of water baptism; for that is never expressed by washing, nor is it the cause or means of regeneration; the cause being the Spirit of God, and the means the word of God: and besides, persons ought to be regenerated before they are baptized; and they may be baptized, and yet not regenerated, as Simon Magus; nor is it a saving ordinance, or a point of salvation; nor can it be opposed to works of righteousness, as this washing is; for that itself is a work of righteousness; see Mt 3:15 and if persons were saved by that, they would be saved by a work of righteousness, contrary to the text itself: but regenerating grace is meant, or a being born of water, and of the Spirit; that is, of the grace of the Spirit, comparable to water for its purity and cleansing virtue: hence such who are regenerated and sanctified, are said to be washed and cleansed, having their hearts purified by faith, and their consciences purged from sin by the blood of Christ: by the latter,
the renewing of the Holy Ghost, is meant either the fruit and effect of the former, even newness of life and conversation, under the influence of the Holy Spirit; or else the gradual increase and progress of the work of grace upon the soul, renewed day by day in the spirit of the mind, by the Holy Ghost; or rather it means the same thing with regeneration, and is added partly as explanative of the washing of regeneration, showing that that is no other than the new creature, the new man, the new heart, and new spirit, formed in the soul, in the effectual calling; and partly to observe that the Holy Ghost is the author of it. Now it is in this way God saves his people, namely, by regenerating and renewing them; in this is the first appearance and discovery of the love of God to them; this is their open passage into a state of grace, and without this there is no entrance into glory; this is the foundation of all grace and good works, and by which saints appear to be heirs of the heavenly inheritance.
(z) Seder Tephillot, Ed. Amsterdam, fol. 46. 2.
John Wesley
3:5 Not by works - In this important passage the apostle presents us with a delightful view of our redemption. Herein we have, The cause of it; not our works or righteousness, but "the kindness and love of God our Saviour." The effects; which are, Justification; "being justified," pardoned and accepted through the alone merits of Christ, not from any desert in us, but according to his own mercy, "by his grace," his free, unmerited goodness. Sanctification, expressed by the laver of regeneration, (that is, baptism, the thing signified, as well as the outward sign,) and the renewal of the Holy Ghost; which purifies the soul, as water cleanses the body, and renews it in the whole image of God. The consummation of all; - that we might become heirs of eternal life, and live now in the joyful hope of it.
Robert Jamieson, A. R. Fausset and David Brown
3:5 Not by--Greek, "Out of"; "not as a result springing from works," &c.
of righteousness--Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds . . . wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [THEOPHYLACT].
we--emphatically opposed to "His."
mercy--the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4).
by--Greek, "through"; by means of.
the washing--rather, "the laver," that is, the baptismal font.
of regeneration--designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [CALVIN], (1Pet 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, 1Cor 6:11), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Gal 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mt 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation.
and renewing--not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (Tit 3:6).
3:63:6: զոր եհեղ ՚ի մեզ առատութեամբ ՚ի ձեռն Յիսուսի Քրիստոսի Փրկչին մերոյ,
6 որ Աստուած թափեց մեր վրայ առատութեամբ մեր Փրկչի՝ Յիսուս Քրիստոսի միջոցով,
6 Որը Աստուած առատ թափեց մեր վրայ Յիսուս Քրիստոսի՝ մեր Փրկչին ձեռքով,
զոր եհեղ ի մեզ առատութեամբ ի ձեռն Յիսուսի Քրիստոսի Փրկչին մերոյ:

3:6: զոր եհեղ ՚ի մեզ առատութեամբ ՚ի ձեռն Յիսուսի Քրիստոսի Փրկչին մերոյ,
6 որ Աստուած թափեց մեր վրայ առատութեամբ մեր Փրկչի՝ Յիսուս Քրիստոսի միջոցով,
6 Որը Աստուած առատ թափեց մեր վրայ Յիսուս Քրիստոսի՝ մեր Փրկչին ձեռքով,
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3:66: Которого излил на нас обильно через Иисуса Христа, Спасителя нашего,
3:6  οὖ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ ἰησοῦ χριστοῦ τοῦ σωτῆρος ἡμῶν,
3:6. οὗ (of-which) ἐξέχεεν (it-poured-out) ἐφ' (upon) ἡμᾶς (to-us) πλουσίως (unto-wealth-belonged) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) σωτῆρος (of-a-savior) ἡμῶν, (of-us,"
3:6. quem effudit in nos abunde per Iesum Christum salvatorem nostrumWhom he hath poured forth upon us abundantly, through Jesus Christ our Saviour:
6. which he poured out upon us richly, through Jesus Christ our Saviour;
3:6. whom he has poured out upon us in abundance, through Jesus Christ our Savior,
Which he shed on us abundantly through Jesus Christ our Saviour:

6: Которого излил на нас обильно через Иисуса Христа, Спасителя нашего,
3:6  οὖ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ ἰησοῦ χριστοῦ τοῦ σωτῆρος ἡμῶν,
3:6. quem effudit in nos abunde per Iesum Christum salvatorem nostrum
Whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour:
3:6. whom he has poured out upon us in abundance, through Jesus Christ our Savior,
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Adam Clarke: Commentary on the Bible - 1831
3:6: Which he shed on us abundantly - Οὑ εξεχεεν· Which he poured out on us, as the water was poured out on them in baptism, to which there is here a manifest allusion; but as this was sometimes only sprinkled on the person, the heavenly gift was poured out, not in drops, but πλουσιως, richly, in great abundance.
Through Jesus Christ - Baptism is nothing in itself; and there had been no outpouring of the Holy Spirit, had there been no saving and atoning Christ. Through him alone all good comes to the souls of men.
Albert Barnes: Notes on the Bible - 1834
3:6: Which he shed on us - Greek, "Which he poured out on us" - ἐξέχην exechē n; see the notes at Act 2:17. The same Greek word is used there as here. It occurs also in the same sense in Act 2:18, Act 2:33.
Abundantly - Margin, as in Greek, "richly." The meaning is, that the Holy Spirit had been imparted in copious measure in order to convert them from their former wickedness. There is no particular allusion here to the day of Pentecost, but the sense is, that the Holy Spirit had been imparted richly to all who were converted, at any time or place, from the error of their ways. What the apostle says here is true of all who become Christians, and can be applied to all who become believers in any age or land,
Through Jesus Christ our Saviour - See Notes, Act 2:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: he shed: Pro 1:23; Isa 32:15, Isa 44:3; Eze 36:25; Joe 2:28; Joh 1:16, Joh 7:37; Act 2:33, Act 10:45; Rom 5:5
abundantly: Gr. richly, Eph 4:2, Eph 3:8
through: Tit 1:4; Joh 4:10, Joh 14:16, Joh 14:17, Joh 16:7; Rom 8:2
John Gill
3:6 Which he shed on us abundantly,.... "Or richly"; either which love he shed abroad in the hearts of those whom he regenerated and renewed by his Spirit; or which water of regeneration, that is, grace, comparable to water, he plentifully shed, and caused to abound where sin had done; or rather whom, or which Holy Spirit, with his gifts and graces, such as faith, hope, and love, and every other, he poured forth in great abundance on them; see Is 44:3
through Jesus Christ our Saviour; the love and kindness of God the Father our Saviour, comes through him; the mercy of God streams through him; the salvation itself is by, and through him; the grace communicated in regeneration and renovation is out of his fulness; the Spirit himself is given forth from him; and every supply of grace, by which the work is carried on, comes out of his hands; and everything wrought in us, that is well pleasing in the sight of God, is through him; and even the gift of God, eternal life itself.
Robert Jamieson, A. R. Fausset and David Brown
3:6 Which--the Holy Ghost.
he shed--Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.
abundantly--Greek, "richly" (Col 3:16).
through Jesus Christ--the channel and Mediator of the gift of the Holy Ghost.
our Saviour--immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.
3:73:7: զի արդարացեալք շնորհօքն՝ եղիցուք ժառանգաւո՛րք յուսով կենացն յաւիտենականաց[5054]։ [5054] Ոմանք. Շնորհօք լիցուք ժա՛՛... կենացն յաւիտենից։
7 որպէսզի, նրա շնորհով արդարացուած, ժառանգներ լինենք յաւիտենական կեանքի յոյսով:
7 Որպէս զի անոր շնորհքովը արդարացած՝ յաւիտենական կեանքին յոյսով ժառանգորդ ըլլանք։
զի արդարացեալք շնորհօքն` եղիցուք ժառանգաւորք յուսով կենացն յաւիտենականաց:

3:7: զի արդարացեալք շնորհօքն՝ եղիցուք ժառանգաւո՛րք յուսով կենացն յաւիտենականաց[5054]։
[5054] Ոմանք. Շնորհօք լիցուք ժա՛՛... կենացն յաւիտենից։
7 որպէսզի, նրա շնորհով արդարացուած, ժառանգներ լինենք յաւիտենական կեանքի յոյսով:
7 Որպէս զի անոր շնորհքովը արդարացած՝ յաւիտենական կեանքին յոյսով ժառանգորդ ըլլանք։
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3:77: чтобы, оправдавшись Его благодатью, мы по упованию соделались наследниками вечной жизни.
3:7  ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου.
3:7. ἵνα (so) δικαιωθέντες ( having-been-en-course-belonged ) τῇ (unto-the-one) ἐκείνου (of-the-one-thither) χάριτι (unto-a-granting) κληρονόμοι ( lot-parceleed ) γενηθῶμεν (we-might-have-been-became) κατ' (down) ἐλπίδα (to-an-expectation) ζωῆς (of-a-lifing) αἰωνίου. (of-aged-belonged)
3:7. ut iustificati gratia ipsius heredes simus secundum spem vitae aeternaeThat, being justified by his grace, we may be heirs according to hope of life everlasting.
7. that, being justified by his grace, we might be made heirs according to the hope of eternal life.
3:7. so that, having been justified by his grace, we may become heirs according to the hope of eternal life.
That being justified by his grace, we should be made heirs according to the hope of eternal life:

7: чтобы, оправдавшись Его благодатью, мы по упованию соделались наследниками вечной жизни.
3:7  ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου.
3:7. ut iustificati gratia ipsius heredes simus secundum spem vitae aeternae
That, being justified by his grace, we may be heirs according to hope of life everlasting.
3:7. so that, having been justified by his grace, we may become heirs according to the hope of eternal life.
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Adam Clarke: Commentary on the Bible - 1831
3:7: That, being justified by his grace - Being freed from sin; for the term justification is to be taken here as implying the whole work of the grace of Christ on the heart, in order to its preparation for eternal glory.
Should be made heirs - The Gospel not only gave them the hope of an endless state of glory for their souls, but also of the resurrection and final glorification of their bodies; and they who were children of God were to be made heirs of his glory. See the note on Gal 4:6, Gal 4:7.
Albert Barnes: Notes on the Bible - 1834
3:7: That being justified by his grace - Not by our own works, but by his favor or mercy; see the notes at Rom 3:24.
We should be made heirs - See the notes at Rom 8:15, Rom 8:17.
According to the hope of eternal life - In reference to the hope of eternal life; that is, we have that hope in virtue of our being adopted with the family of God, and being made heirs. He has received us as his children, and permits us to hope that we shall live with him foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: being: Tit 2:11; Rom 3:24, Rom 3:28, Rom 4:4, Rom 4:16, Rom 5:1, Rom 5:2, Rom 5:15-21, Rom 11:6; Co1 6:11; Gal 2:16
made: Rom 8:17, Rom 8:23, Rom 8:24; Gal 3:29, Gal 4:7; Heb 6:17, Heb 11:7, Heb 11:9; Jam 2:5; Pe1 3:7
hope: Tit 1:2, Tit 2:13
John Gill
3:7 That being justified by his grace,.... This is another way and means, as well as regeneration, by which God saves his people; for he saves no unjustified ones; no unrighteous persons shall inherit the kingdom of heaven; such as are without the wedding garment, and robe of Christ's righteousness, shall be cast into outer darkness: whom God saves, he justifies by the righteousness of his Son; and whomsoever he justifies, them he saves. The justification here spoken of is a declarative one, which takes place in regeneration; and which that is in order to, as here expressed, "that being justified": regeneration does not justify any, but makes the justified to appear to be such; justification is an act of God's gracious will conceived in his mind from eternity, by which he wills not to impute sin to his people, but to Christ their surety; and that they should be accounted righteous through the righteousness of his Son; in which act of his will the whole essence of justification in his sight lies: this was pronounced on Christ, as their head and representative at his resurrection, when he, as such, was justified, acquitted, and discharged, and they in him; and this is declared in the conscience of a sinner, by the Spirit of God, at his regeneration, when he passes from death to life; and this declaration is here intended, and which is the same with justification by faith; and is here said to be by the grace of God, as justification in every view is, and stands opposed to works of righteousness done by men, by which no man can be justified in the sight of God; in what sense justification is by the free grace of God; see Gill on Rom 3:24.
We should be made heirs according to the hope of eternal life; or "according to hope we should be made heirs of eternal life". Eternal life is an inheritance, and so is not acquired by labour and industry, nor purchased, but is a free gift; it is a bequest of God the Father to his children, of his own free good will and pleasure; and it belongs only to children; they only are heirs, and they become such by adopting grace; neither regeneration, nor justification, make them the children of God, and heirs of the grace of life, but make them appear to be so: God, by his gracious act of adoption puts them among the children, and gives them the goodly heritage; and this adoption lies in eternal predestination in Christ, in whom the inheritance is obtained on that account, Eph 1:5. Regeneration shows them to be the adopted ones, and gives them the nature of children, and a meetness for the inheritance; and justification gives them a right unto it, upon the foot of justice, and opens a way for their enjoyment of it, consistent with the justice and holiness of God; see Gal 4:4, wherefore such as are washed with the washing of regeneration, and are renewed in the spirit of their minds, and justified by the grace of God; these are manifestly heirs of eternal life, of salvation, of a kingdom and glory, of all things, even of God himself, who is their portion, and exceeding great reward; and such in regeneration are begotten to a lively hope of it, and by this they are saved, Rom 8:24. And thus the apostle makes regeneration by the free mercy of God, and justification by his grace, and special adoption, and heirship, with a good hope through grace, the way and means in which God saves his people, who were like others by nature, and brings them to the enjoyment of eternal happiness.
Robert Jamieson, A. R. Fausset and David Brown
3:7 That, &c.--the purpose which He aimed at in having "saved us" (Tit 3:5), namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, Tit 3:5) we should be made heirs."
his grace--Greek, "the grace of the former," that is, God (Tit 3:4; Rom 5:15).
heirs-- (Gal 3:29).
according to the hope of eternal life-- Tit 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. BENGEL and ELLICOTT explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.
3:83:8: Հաւատարի՛մ է բանս, եւ ՚ի սո՛յն կամիմ զքեզ հաստատուն լինել, զի փո՛յթ արասցեն բարեաց գործոց վերակացո՛ւ լինել հաւատացեալքն յԱստուած. զի ա՛յն է բարի եւ օգտակար մարդկան[5055]։[5055] Ոմանք. Արասցես գործոց բարեաց հաւատացելոցն յԱստուած, զի այն է։
8 Ճիշտ է այս խօսքը, եւ ուզում եմ, որ դու հաստա՛տ մնաս սրանում, որպէսզի Աստծուն հաւատացողները ջանք թափեն բարի գործեր կատարելու, քանի որ ա՛յդ է բարի եւ օգտակար՝ մարդկանց համար:
8 Այս խօսքը հաւատարիմ է եւ կ’ուզեմ որ ասոնք հաստատես, որպէս զի Աստուծոյ հաւատացողները աշխատին բարի գործեր կատարել։ Ասոնք են բարի ու մարդոց օգտակար բաները։
Հաւատարիմ է բանս. եւ ի սոյն կամիմ զքեզ հաստատուն լինել, զի փոյթ արասցեն գործոց բարեաց վերակացու լինել հաւատացեալքն յԱստուած, զի այն է բարի եւ օգտակար մարդկան:

3:8: Հաւատարի՛մ է բանս, եւ ՚ի սո՛յն կամիմ զքեզ հաստատուն լինել, զի փո՛յթ արասցեն բարեաց գործոց վերակացո՛ւ լինել հաւատացեալքն յԱստուած. զի ա՛յն է բարի եւ օգտակար մարդկան[5055]։
[5055] Ոմանք. Արասցես գործոց բարեաց հաւատացելոցն յԱստուած, զի այն է։
8 Ճիշտ է այս խօսքը, եւ ուզում եմ, որ դու հաստա՛տ մնաս սրանում, որպէսզի Աստծուն հաւատացողները ջանք թափեն բարի գործեր կատարելու, քանի որ ա՛յդ է բարի եւ օգտակար՝ մարդկանց համար:
8 Այս խօսքը հաւատարիմ է եւ կ’ուզեմ որ ասոնք հաստատես, որպէս զի Աստուծոյ հաւատացողները աշխատին բարի գործեր կատարել։ Ասոնք են բարի ու մարդոց օգտակար բաները։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: Слово это верно; и я желаю, чтобы ты подтверждал о сем, дабы уверовавшие в Бога старались быть прилежными к добрым делам: это хорошо и полезно человекам.
3:8  πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῶ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·
3:8. Πιστὸς (Trusted) ὁ (the-one) λόγος, (a-forthee,"καὶ (and) περὶ (about) τούτων (of-the-ones-these) βούλομαί ( I-purpose ) σε (to-thee) διαβεβαιοῦσθαι , ( to-en-base-belong-through ,"ἵνα (so) φροντίζωσιν (they-might-center-to) καλῶν ( of-seemly ) ἔργων (of-works) προΐστασθαι ( to-stand-before ,"οἱ (the-ones) πεπιστευκότες ( having-had-come-to-trust-of ) θεῷ. (unto-a-Deity) Ταῦτά (The-ones-these) ἐστιν (it-be) καλὰ ( seemly ) καὶ (and) ὠφέλιμα ( benefitted-belonged-to ) τοῖς (unto-the-ones) ἀνθρώποις: (unto-mankinds)
3:8. fidelis sermo est et de his volo te confirmare ut curent bonis operibus praeesse qui credunt Deo haec sunt bona et utilia hominibusIt is a faithful saying. And these things I will have thee affirm constantly, that they who believe in God may be careful to excel in good works. These things are good and profitable unto men.
8. Faithful is the saying, 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. These things are good and profitable unto men:
3:8. This is a faithful saying. And I want you to confirm these things, so that those who believe in God may take care to excel in good works. These things are good and useful to men.
a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men:

8: Слово это верно; и я желаю, чтобы ты подтверждал о сем, дабы уверовавшие в Бога старались быть прилежными к добрым делам: это хорошо и полезно человекам.
3:8  πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῶ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·
3:8. fidelis sermo est et de his volo te confirmare ut curent bonis operibus praeesse qui credunt Deo haec sunt bona et utilia hominibus
It is a faithful saying. And these things I will have thee affirm constantly, that they who believe in God may be careful to excel in good works. These things are good and profitable unto men.
3:8. This is a faithful saying. And I want you to confirm these things, so that those who believe in God may take care to excel in good works. These things are good and useful to men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Обо всем этом Тит должен говорить так внушительно (чтобы ты подтверждал), чтобы его речь действительно заставила христиан заботиться об исправлении своей жизни.

Верно слово - ср. 1Тим. I:15; III:1.
Adam Clarke: Commentary on the Bible - 1831
3:8: This is a faithful saying - Πιστος ὁ λογος· This is the true doctrine; the doctrine that cannot fail.
And these things I will - Και περι τουτων βουλομαι σε διαβεβαιουσθαι· And I will, or desire, thee to maintain earnestly what concerns these points. The things to which the apostle refers are those of which he had just been writing, and may be thus summed up: -
1. The ruined state of man, both in soul and body.
2. The infinite goodness of God which devised his salvation.
3. The manifestation of this goodness, by the incarnation of Jesus Christ.
4. The justification which they who believed received through his blood.
5. The mission of the Holy Spirit, and the purification of the heart by his influence.
6. The hope of the resurrection of the body, and the final glorification of both it and the soul through all eternity.
7. The necessity of obedience to the will of God, and of walking worthy of the vocation wherewith they had been called.
8. And all these points he wills him to press continually on the attention of believers; and to keep constantly in view, that all good comes from God's infinite kindness, by and through Christ Jesus.
They which have believed in God - All Christians; for who can maintain good works but those who have the principle from which good works flow, for without faith it is impossible to please God.
These things are good and profitable - They are good in themselves, and calculated to promote the well-being of men.
Albert Barnes: Notes on the Bible - 1834
3:8: This is a faithful saying - See the notes at Ti1 1:15. The reference here is to what he had been just saying, meaning that the doctrine which he had stated about the method of salvation was in the highest degree important, and entirely worthy of belief.
And these things I will that thou affirm constantly - Make them the constant subject of your preaching. "That they which have believed in God might be careful to maintain good works." This shows that Paul supposed that the doctrines of the gospel were fitted to lead people to holy living; compare Tit 3:1, and the notes at Phi 4:8. The "good works" here refer not merely to acts of benevolence and charity, but to all that is upright and good - to an honest and holy life.
These things are good and profitable unto men - That is, these doctrines which he had stated were not mere matters of speculation, but they were fitted to promote human happiness, and they should be constantly taught.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: a faithful: Tit 1:9; Ti1 1:15
that thou: Pro 21:28; Act 12:15; Co2 4:13
which: Psa 78:22; Joh 5:24, Joh 12:44; Rom 4:5; Pe1 1:21; Jo1 5:10-13
be: Tit 3:1, Tit 3:14, Tit 2:14
good: Job 22:2, Job 35:7, Job 35:8; Psa 16:2, Psa 16:3; Co2 9:12-15; Plm 1:11
Geneva 1599
3:8 (3) [This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain (c) good works. These things are good and profitable unto men.
(3) Again with great earnestness emphasises how we ought to give ourselves to true godliness and avoid all vain questions, which serve to nothing but to cause strife and debate.
(c) Give themselves earnestly to good works.
John Gill
3:8 This is a faithful saying,.... Meaning the whole of what is before expressed, concerning the state and condition of God's elect by nature; the appearance of the love and kindness of God to them in the effectual calling; the salvation of them, according to the mercy of God, and not by works of righteousness; regeneration, and renovation by the Spirit of God, in which such an abundance of grace is communicated; and justification by the free grace of God, as God's way of salvation; and by which men are made to appear to be heirs of eternal life, and to have hope of it: now all, and each of this is a faithful saying, is true doctrine, and to be believed, professed, and published: wherefore it follows,
and these things I will that thou affirm constantly; that is, the above doctrines; the Arabic version renders it, "I will that thou be firm in these things"; and the Syriac and Ethiopic versions, "I will that thou confirmest them": the sense of the apostle is, that he would have Titus be assured of those truths himself; be at a point about them, and without any doubt or hesitation concerning them; and abide firm and constant in them, and speak of them with certainty, boldness, and confidence to others; and endeavour to confirm and establish them in them: for which purpose he would have them be frequently inculcated and insisted on; and that with this further view,
that they which have believed in God might be careful to maintain good works; for "that", does not design the subject matter of the charge, or what the apostle would have constantly affirmed, but the end, and final event and issue of it; and nothing can more strongly engage to a studious concern for the performance of good works than the frequent insisting upon the above doctrines of grace: "by good works", are meant, not merely honest trades, and the lawful occupations and businesses of life, which should be carefully attended to, and diligently followed, in order to be useful and profitable to themselves, their families, and others; but every good work, every branch of duty, moral, civil, and religious: to "maintain" these according to the signification of the word used, is to excel in them; to outdo others; to go before others, by way of example, and so to provoke to love and to good works; and to make them the employment and business of men's lives; for which there should be a thoughtfulness, a carefulness, a studious concern, especially in those who "have believed in God"; who are regenerated and renewed by the Spirit of God, and are justified by faith in the righteousness of Christ; who believe in him for peace, pardon, righteousness, life, and salvation: these are under great obligations to perform good works; the love of Christ should constrain them to them; and they are the only persons that are capable of doing them well, for they are sanctified, and made meet, and ready for every good work; they are created in Christ Jesus to them; they have the Spirit of Christ in them, and the strength of Christ with them, without which they cannot be performed well; and they have faith in Christ, without which it is impossible to please God.
These things are good and profitable unto men: which is to be understood not of good works, though these are good in themselves, and profitable to men in their effects; being done among them, and before them, they set them an example of doing good likewise, when evil communications corrupt good manners; and many of them issue in their temporal good, profit, and advantage: but rather the doctrines of the Gospel are here designed, which are before briefly treated of, and are said to be a faithful saying; and which the apostle would have affirmed with, certainty and constancy, in order to engage believers to the performance of good works; and that for this reason, because these doctrines are "good", excellent, valuable, and precious, comparable to gold, silver, and precious stones: the author, matter, end, and use of them are good; they come from God; they are concerning Jesus Christ, and his grace; they contain good tidings of good things; and are exceeding useful to influence faith, hope, love, and a cheerful obedience to the will of God: they are profitable in the hands of the Spirit of God for conviction, conversion, comfort, and edification; for the quickening and enlightening of dead and dark sinners; for the reviving, establishing, and building up of the saints; they are the wholesome words of Christ, and are according to godliness, and are nourishing, when other doctrines eat as a canker: and this sense is confirmed, not only by what goes before, but by what follows after in the next verse; where insipid notions and controversies are opposed unto them, as unprofitable and vain.
John Wesley
3:8 Be careful to excel in good works - Though the apostle does not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful - Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them: because, though they are not the ground of our reconciliation with God, yet they are amiable and honourable to the Christian profession. And profitable to men - Means of increasing the everlasting happiness both of ourselves and others.
Robert Jamieson, A. R. Fausset and David Brown
3:8 Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen."
these things, &c.--Greek, "concerning these things (the truths dwelt on, Tit 3:4-7; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, Jn 14:1. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations (Tit 3:9).
These things--These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So GROTIUS and WIESINGER. But ALFORD, to avoid the tautology, "these (good works) are good unto men," explains, "these truths" (Tit 3:4-7).
3:93:9: Այլ զյիմարութեան խնդիրս՝ եւ զտոհմաթիւս, եւ զհեռ, եւ զօրինական կռիւս ՚ի բա՛ց մերժեսջիր. զի անօգո՛ւտք են՝ եւ սնոտիք[5056]։ [5056] Ոմանք. Կռիւսն ՚ի բաց... անօգուտք են, սնոտիք։
9 Բայց հեռո՛ւ վանիր յիմար վէճերը, տոհմաբանութիւնները, հակաճառութիւններն ու օրէնքի շուրջ եղող կռիւները, որովհետեւ դրանք անօգուտ են եւ սնոտի:
9 Բայց դուն յիմարական վէճերէն ու ազգահամարներէն ու հակառակութիւններէն եւ օրէնքի վրայով եղած կռիւներէն մէկդի՛ կեցիր, վասն զի անօգուտ են ու սնոտի։
Այլ զյիմարութեան խնդիրս եւ զտոհմաթիւս եւ զհեռ եւ զօրինական կռիւսն ի բաց մերժեսջիր. զի անօգուտք են եւ սնոտիք:

3:9: Այլ զյիմարութեան խնդիրս՝ եւ զտոհմաթիւս, եւ զհեռ, եւ զօրինական կռիւս ՚ի բա՛ց մերժեսջիր. զի անօգո՛ւտք են՝ եւ սնոտիք[5056]։
[5056] Ոմանք. Կռիւսն ՚ի բաց... անօգուտք են, սնոտիք։
9 Բայց հեռո՛ւ վանիր յիմար վէճերը, տոհմաբանութիւնները, հակաճառութիւններն ու օրէնքի շուրջ եղող կռիւները, որովհետեւ դրանք անօգուտ են եւ սնոտի:
9 Բայց դուն յիմարական վէճերէն ու ազգահամարներէն ու հակառակութիւններէն եւ օրէնքի վրայով եղած կռիւներէն մէկդի՛ կեցիր, վասն զի անօգուտ են ու սնոտի։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Глупых же состязаний и родословий, и споров и распрей о законе удаляйся, ибо они бесполезны и суетны.
3:9  μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικὰς περιΐστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι.
3:9. μωρὰς ( to-dulled ) δὲ (moreover) ζητήσεις (to-seekings) καὶ (and) γενεαλογίας (to-generation-fortheeings-unto) καὶ (and) ἔριν (to-a-wrangling) καὶ (and) μάχας (to-battlings) νομικὰς ( to-parcelee-belonged-of ) περιίστασο , ( thou-should-stand-about ,"εἰσὶν (they-be) γὰρ (therefore) ἀνωφελεῖς ( un-benefitted ) καὶ (and) μάταιοι . ( folly-belonged )
3:9. stultas autem quaestiones et genealogias et contentiones et pugnas legis devita sunt enim inutiles et vanaeBut avoid foolish questions and genealogies and contentions and strivings about the law. For they are unprofitable and vain.
9. but shun foolish questionings, and genealogies, and strifes, and fightings about the law; for they are unprofitable and vain.
3:9. But avoid foolish questions, and genealogies, and contentions, as well as arguments against the law. For these are useless and empty.
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain:

9: Глупых же состязаний и родословий, и споров и распрей о законе удаляйся, ибо они бесполезны и суетны.
3:9  μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικὰς περιΐστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι.
3:9. stultas autem quaestiones et genealogias et contentiones et pugnas legis devita sunt enim inutiles et vanae
But avoid foolish questions and genealogies and contentions and strivings about the law. For they are unprofitable and vain.
3:9. But avoid foolish questions, and genealogies, and contentions, as well as arguments against the law. For these are useless and empty.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Если при этом еретики (т. е. люди, уклонившиеся на путь заблуждения, выбирающее из христианского учения только то, что им нравится и даже искажающие христианское учение и увлекающие за собою других) будут мешать ему, вызывать его на состязание, то Тит должен удаляться от них, предварительно раз и два обратившись к ним с увещанием. Раз они этого увещания не слушают - значит, они люди окончательно развращенные, на исправление которых нет никакой надежды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Treatment of Heretics; Apostolic Benediction.A. D. 66.
9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. 10 A man that is a heretic after the first and second admonition reject; 11 Knowing that he that is such is subverted, and sinneth, being condemned of himself. 12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter. 13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. 14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. 15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.

Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,

I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, v. 9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these.--And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain.--And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying.

II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, v. 10. He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him."--Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted--a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped." 2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation.

III. The apostle subjoins some further directions, v. 12, 13. Here are two personal things enjoined:--

1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postscript would have it, for then he would have said, I determined here, not there, to winter.

2. The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach (v. 8) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, v. 14. Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, 3 John 5-8. That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil.--"Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.

IV. The apostle concludes with salutations and benedictions, v. 5. Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. "Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.
Adam Clarke: Commentary on the Bible - 1831
3:9: Avoid foolish questions, and genealogies - In these the Jews particularly delighted; they abounded in the most frivolous questions; and, as they had little piety themselves, they were solicitous to show that they had descended from godly ancestors.
Of their frivolous questions, and the answers given to them by the wisest and most reputable of their rabbins, the following is a specimen: -
Rabbi Hillel was asked: Why have the Babylonians round heads? To which he answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit.
Q. Why are the eyes of the Tarmudians so soft?
A. Because they inhabit a sandy country.
Q. Why have the Africans broad feet?
A. Because they inhabit a marshy country. See more in Schoettgen.
But ridiculous and trifling as these are, they are little in comparison to those solemnly proposed and most gravely answered by those who are called the schoolmen. Here is a specimen, which I leave the reader to translate: -
Utrum essent excrementa in Paradiso? Utrum sancti resurgent cum intestinis? Utrum, si deipara fuisset vir, potuisset esse naturalis parens Christi?
These, with many thousands of others, of equal use to religion and common sense, may be found in their writings. See the Summa of Thomas Aquinas, passim. Might not the Spirit have these religious triflers in view, rather than the less ridiculous Jews? See the notes on Ti1 1:4; Ti2 2:23 (note).
Contentions, and strivings about the law - Of legal contentions, and different and conflicting decisions about the meaning of particular rites and ceremonies, the Talmud is full.
Albert Barnes: Notes on the Bible - 1834
3:9: But avoid foolish questions and genealogies - See the Ti1 1:4 note; Ti2 2:16, Ti2 2:23 notes.
And contentions, and strivings about the law - Such as the Jews started about various matters connected with the law - about meats and drinks, etc.; the notes at Ti1 1:4; compare the notes at Act 18:15.
For they are unprofitable and vain - - They disturb and embitter the feelings; they lead to the indulgence of a bad spirit; they are often difficult to be settled, and are of no practical importance if they could be determined. The same thing might be said of multitudes of things about which men dispute so earnestly now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: avoid: Tit 1:14; Ti1 1:3-7, Ti1 4:7; Ti2 2:23
unprofitable: Job 15:3; Co1 8:1, Co1 13:2; Ti2 2:14
John Gill
3:9 But avoid foolish questions,.... Such as were started in the schools of the Jews; see Ti2 2:23
and genealogies; of their elders, Rabbins, and doctors, by whom their traditions are handed down from one to another, in fixing which they greatly laboured; see Ti1 1:4 and contentions and strivings about the law; the rites and ceremonies of it, and about the sense of it, and its various precepts, as litigated in the schools of Hillell and Shammai, the one giving it one way, and the other another; and what one declared to be free according to the law, the other declared forbidden; which occasioned great contentions and quarrels between the followers of the one, and of the other, as both the Misna and Talmud show: and agreeably to this sense, the Syriac version renders it, "the contentions and strifes of the scribes"; the Jewish doctors, who were some on the side of Hillell, and others on the side of Shammai; as well as went into parties and strifes among themselves, and oftentimes about mere trifles; things of no manner of importance; wherefore it follows,
for they are unprofitable and vain; empty things, of no manner of use, to inform the judgment, improve the mind, or influence the life and conversation.
Robert Jamieson, A. R. Fausset and David Brown
3:9 avoid--stand aloof from. Same Greek, as in Ti2 2:16; see on Ti2 2:16.
foolish--Greek, "insipid"; producing no moral fruit. "Vain talkers."
genealogies--akin to the "fables" (see on Ti1 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."
strivings about the law--about the authority of the "commandments of men," which they sought to confirm by the law (Tit 1:14; see on Ti1 1:7), and about the mystical meaning of the various parts of the law in connection with the "genealogies."
3:103:10: Յառնէ հերձուածողէ՝ յետ մի՛ անգամ եւ երկիցս խրատելոյ՝ հրաժարեսջի՛ր[5057]. [5057] Օրինակ մի. Եւ երիցս խրատելոյ՝ հրաժարեսջիք։
10 Հեռացի՛ր հերձուածող մարդուց՝ մէկ կամ երկու անգամ նրան խրատելուց յետոյ.
10 Հերձուածող մարդէ՝ առաջին ու երկրորդ անգամ խրատելէ յետոյ՝ ետ քաշուէ,
Յառնէ հերձուածողէ, յետ մի անգամ եւ երկիցս խրատելոյ, հրաժարեսջիր:

3:10: Յառնէ հերձուածողէ՝ յետ մի՛ անգամ եւ երկիցս խրատելոյ՝ հրաժարեսջի՛ր[5057].
[5057] Օրինակ մի. Եւ երիցս խրատելոյ՝ հրաժարեսջիք։
10 Հեռացի՛ր հերձուածող մարդուց՝ մէկ կամ երկու անգամ նրան խրատելուց յետոյ.
10 Հերձուածող մարդէ՝ առաջին ու երկրորդ անգամ խրատելէ յետոյ՝ ետ քաշուէ,
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Еретика, после первого и второго вразумления, отвращайся,
3:10  αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ,
3:10. αἱρετικὸν (To-lifted-belonged-of) ἄνθρωπον (to-a-mankind) μετὰ (with) μίαν (to-one) καὶ (and) δευτέραν (to-second) νουθεσίαν (to-a-mind-placing-unto) παραιτοῦ , ( thou-should-appeal-beside-unto ,"
3:10. hereticum hominem post unam et secundam correptionem devitaA man that is a heretic, after the first and second admonition, avoid:
10. A man that is heretical after a first and second admonition refuse;
3:10. Avoid a man who is a heretic, after the first and second correction,
A man that is an heretick after the first and second admonition reject:

10: Еретика, после первого и второго вразумления, отвращайся,
3:10  αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ,
3:10. hereticum hominem post unam et secundam correptionem devita
A man that is a heretic, after the first and second admonition, avoid:
3:10. Avoid a man who is a heretic, after the first and second correction,
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Adam Clarke: Commentary on the Bible - 1831
3:10: A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings.
After the first and second admonition, reject - Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then - burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, παραιτου. Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on Act 5:17; Act 24:14 (note), where the word heresy is particularly explained.
Albert Barnes: Notes on the Bible - 1834
3:10: A man that is an heretic - The word "heretic" is now commonly applied to one who holds some fundamental error of doctrine, "a person who holds and teaches opinions repugnant to the established faith, or that which is made the standard of orthodoxy." Webster. The Greek word here used αἱρετικὸς hairetikos occurs nowhere else in the New Testament. The corresponding noun (αἵρεσις hairesis) occurs in the following places: Act 5:17; Act 15:5; Act 24:5; Act 26:5; Act 28:22, where it is rendered "sect;" and Act 25:14; Co1 11:19; Gal 5:20; Pe2 2:1, where it is rendered "heresy," and "heresies;" see the notes at Act 24:14. The true notion of the word is that of one who is a promoter of a sect or party. The man who makes divisions in a church, instead of aiming to promote unity, is the one who is intended. Such a man may form sects and parties on some points of doctrine on which be differs from others, or on some custom, religious rite, or special practice; he may make some unimportant matter a ground of distinction from his brethren, and may refuse to have fellowship with them, and endeavor to get up a new organization. Such a man, according to the Scripture usage, is a heretic, and not merely one who holds a different doctrine from that which is regarded as orthodoxy. The spirit of the doctrine here is the same as in Rom 16:17, and the same class of persons is referred to. "Mark them which cause divisions and offences contrary to the doctrine which ye have received; and avoid them." See the notes at that passage. The word here used is defined by Robinson (Lexicon), "one who creates dissensions, introduces errors, a factious person." It is not found in classic Greek, but often in ecclesiastical writers; see Suicer's Thesaurus.
After the first and second admonition - Compare Mat 18:15-17. That is, do not do it hastily and rashly. Give him an opportunity to explain himself, and to repent and abandon his course. No man is to be cut off without giving him a proper opportunity to vindicate his conduct, and to repent if he has done wrong. If after the first and second admonition a man who is undoubtedly doing wrong, will not repent, then he is to be cut off. The apostle does not say in what way this admonition is to be given, or whether it should be public or private. The language which he uses would justify either, and the method which is to be adopted is doubtless to be determined by circumstances. The thing which is to be reached is, that his fault is to be fairly set before his mind.
Reject - παραιτοῦ paraitou. This word is rendered "excuse" in Luk 14:18-19; "refuse," Act 25:11; Ti1 4:7; Ti1 5:11; Heb 12:25; "avoid," Ti2 2:23, and "entreated," Heb 12:19. Its pRev_ailing meaning, as used in connections like the one before us, is to reject in relation to an office; that is, to decline appointing one to an office. It probably had a primary reference to that here, and meant that a man who was given to making dissensions, or who was a factious person, should not be admitted to an office in the church. The general direction would also include this, - that he should not be admitted to the church. He is neither to be owned as a member, nor admitted to office; compare Mat 18:17. "Let him be unto thee as a heathen man and a publican." In regard to this passage, then, we may observe:
(1) That the utmost limit which this allows is mere exclusion. It does not allow us to follow the offender with injury.
(2) it does not authorize us to oppose one on account of his mere private opinions. The essential idea is that of a factious, division-making man; a man who aims to form sects and parties, whether on account of opinions, or from any other cause.
(3) it does not make it right to deliver such a man over to the "secular arm," or to harm him in body, soul, property, or reputation. It gives no power to torture him on the rack, or with thumb-screws, or to bind him to the stake. It authorizes us not to recognize him as a Christian brother, or to admit him to an office in the church - but beyond this it gives us no right to go. He has a right to his own opinion still, as far as we are concerned, and we are not to molest him in the enjoyment of that right.
(4) it demands that, when a man is undoubtedly a heretic in the sense here explained, there should be the utmost kindness towards him, in order if possible to reclaim him. We should not begin by attacking and denouncing his opinions; or by formally arraigning him; or by blazoning his name as a heretic; but he is to be dealt with in all Christian kindness and brotherly fidelity. He is to be admonished more than once by those who have the right to admonish him; and then, and then only, if he does not repent, he is to be simply avoided. That is to be an end of the matter so far as we are concerned. The power of the church there ceases. It has no power to deliver him over to anyone else for persecution or punishment, or in any way to meddle with him. He may live where he pleases; pursue his own plans; entertain his own opinions or company, provided he does not interfere with us; and though we have a right to examine the opinions which he may entertain, yet our work with him is done. If these plain principles had been observed, what scenes of bloody and cruel persecution in the church would have been avoided!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: heretic: Co1 11:19; Gal 5:20; Pe2 2:1
after: Mat 18:15-17; Co2 13:2
reject: Rom 16:17; Co1 5:4-13; Gal 5:12; Th2 3:6, Th2 3:14; Ti2 3:5; Jo2 1:10
Geneva 1599
3:10 (4) A man that is an heretick after the first and second admonition reject;
(4) The ministers of the word must at once cast off heretics, that is, those who stubbornly and seditiously disquiet the Church, and will pay no attention to ecclesiastical admonitions.
John Gill
3:10 A man that is an heretic,.... An heretic, according to the notation of the word, is either one that makes choice of an opinion upon his own judgment, contrary to the generally received sense of the churches of Christ, and prefers it to theirs, and obstinately persists in it; separates from them, forms a party, and sets himself at the head of them, whom he has drawn into the same way of thinking with himself: or he is one that removes and takes away a fundamental doctrine of Christianity, which affects particularly the doctrine of the Trinity, the deity, and personality of Father, Son, and Spirit, and especially the doctrines relating to the person, office, and grace of Christ; one that brings in, or receives damnable doctrines; speaks or professes perverse things, and draws away disciples after him; or is among such disciples: for though schism and heresy do differ, and every schismatic may not be an heretic, yet every heretic is a schismatic; he makes a rent in the doctrine of Christ, and makes parties and divisions in his church; and such are not always to be contended and disputed with, but to be avoided and rejected:
after the first and second admonition reject; have nothing to do with him; have no society with him; admit him not to private conversation; and eject him from church communion, after he has been publicly admonished twice by the order of the church; for this is not to be understood of private admonition, by a particular person or persons; as in the case of private offences, Mt 18:15 but of public admonition, in the name of the church. An admonition with the Jews did not continue less than seven days (a); some say (b) thirty; that is, there were so many days before it was out, or between one and another.
(a) T. Bab. Moed Katon, fol. 16. 1. (b) Bereshit Rabba, sect. 33. fol. 28. 3.
John Wesley
3:10 An heretic (after a first and second admonition) reject - Avoid, leave to himself. This is the only place, in the whole scripture, where this word heretic occurs; and here it evidently means, a man that obstinately persists in contending about "foolish questions," and thereby occasions strife and animosities, schisms and parties in the church. This, and this alone, is an heretic in the scripture sense; and his punishment likewise is here fixed. Shun, avoid him, leave him to himself. As for the Popish sense, "A man that errs in fundamentals," although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.
Robert Jamieson, A. R. Fausset and David Brown
3:10 heretic--Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice.
reject--decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.
3:113:11: գիտասջի՛ր զի թիւրեա՛լ է այնպիսին, եւ մեղանչէ՛ անձամբ զանձն դատապարտեալ[5058]։ [5058] Ոմանք. Զանձն դատապարտէ։
11 իմացի՛ր, որ շեղուած է այդպիսին եւ մեղանչում է՝ ինքն իսկ դատապարտելով իրեն:
11 Գիտնալով որ այնպիսին խոտորած է եւ մեղք կը գործէ ինքզինք դատապարտելով։
գիտասջիր զի թիւրեալ է այնպիսին, եւ մեղանչէ` անձամբ զանձն դատապարտեալ:

3:11: գիտասջի՛ր զի թիւրեա՛լ է այնպիսին, եւ մեղանչէ՛ անձամբ զանձն դատապարտեալ[5058]։
[5058] Ոմանք. Զանձն դատապարտէ։
11 իմացի՛ր, որ շեղուած է այդպիսին եւ մեղանչում է՝ ինքն իսկ դատապարտելով իրեն:
11 Գիտնալով որ այնպիսին խոտորած է եւ մեղք կը գործէ ինքզինք դատապարտելով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: зная, что таковой развратился и грешит, будучи самоосужден.
3:11  εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.
3:11. εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) ἐξέστραπται (it-had-come-to-be-beturned-out) ὁ (the-one) τοιοῦτος (the-one-unto-the-one-this) καὶ (and) ἁμαρτάνει, (it-un-adjusteth-along,"ὢν (being) αὐτοκατάκριτος. (self-separated-down)
3:11. sciens quia subversus est qui eiusmodi est et delinquit proprio iudicio condemnatusKnowing that he that is such an one is subverted and sinneth, being condemned by his own judgment.
11. knowing that such a one is perverted, and sinneth, being self-condemned.
3:11. knowing that one who is like this has been subverted, and that he offends; for he has been condemned by his own judgment.
Knowing that he that is such is subverted, and sinneth, being condemned of himself:

11: зная, что таковой развратился и грешит, будучи самоосужден.
3:11  εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.
3:11. sciens quia subversus est qui eiusmodi est et delinquit proprio iudicio condemnatus
Knowing that he that is such an one is subverted and sinneth, being condemned by his own judgment.
3:11. knowing that one who is like this has been subverted, and that he offends; for he has been condemned by his own judgment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:11: Is subverted - Is turned out of the way in which he may be saved, and consequently sinneth - enters into that way that leads to destruction.
Being condemned of himself - This refers to the Judaizing teacher, who maintained his party and opinions for filthy lucre's sake. He was conscious of his own insincerity; and that he proclaimed not his system from a conscientious love of truth, but from a desire to get his livelihood. Were the Church in all countries, whether established by law or unestablished, strictly scrutinized, multitudes of heretics of this kind would be found. And perhaps this is the only bad sense in which the word should be understood.
Albert Barnes: Notes on the Bible - 1834
3:11: Knowing that he that is such is subverted - Literally, "is turned out;" or, "is changed," i. e., for the worse. He has gone from the right way, and therefore he should be rejected.
And sinneth, being condemned of himself - His own conscience condemns him. He will approve the sentence, for he knows that he is wrong; and his self-condemnation will be punishment sufficient. His own course, in attempting a division or schism in the church, shows him that it is right that he should be separated from the communion of Christians. He that attempts to rend the church, without a good reason, should himself be separated from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: is subverted: Tit 1:11; Act 15:24; Ti1 1:19, Ti1 1:20; Ti2 2:14; Heb 10:26
being: Mat 25:26-28; Luk 7:30, Luk 19:22; Joh 3:18; Act 13:46; Rom 3:19
John Gill
3:11 Knowing that he that is such is subverted,.... Or overturned and demolished; he is like an edifice, that is not only decaying, and falling, but is entirely everted, and pulled down; so that there is no hopes of a restoration or recovery; he is in a desperate condition, having opposed the person, or office, or sacrifice of Christ; having either trodden the Son of God underfoot, or counted his blood common, or done despite unto the spirit of grace; in either of which cases there is no more sacrifice for sin:
and sinneth; not practically, but doctrinally, and wilfully after he has received the knowledge of the truth; by denying the truth he received, in which he continues, notwithstanding the evidence of the word of God is against him; and; notwithstanding the arguments taken from it by the ministers of the Gospel, to convince him; and notwithstanding the admonitions of the church to recover him out of the snare of the devil:
being condemned of himself; not that an heretic is one that is convinced in his own conscience that he is in an error, and that that is a truth which he opposes; and yet he obstinately persists in the one, and continues to set himself against the other; for then, none but an hypocrite, that conceals his true sentiment, can be an heretic; nor can any man be known to be one unless he accuses himself; since no man can know the heart of another; and it would be impracticable in a church to deal with heretics, or reject and excommunicate them: but either the meaning is, that he is such an one, who by his own practice has condemned himself; for whereas he has separated himself not only from the faith of the church, but from the church itself; by so doing he practically condemns himself, or judges himself unworthy of the communion of the church, and so justifies the church in their rejection and exclusion of him: or rather, an heretic is one who having professed Christianity, and received the Scriptures as the only rule of faith and practice, and still professes to abide by the same, and that all doctrine is to be tried by them, and to be approved or condemned as that agrees or disagrees with them, stands condemned by those Scriptures, which he himself allows to be the rule of decision and determination; and so may be said to be self-condemned.
John Wesley
3:11 Such an one is perverted - In his heart, at least. And sinneth, being self - condemned - Being convinced in his own conscience that he acts wrong.
Robert Jamieson, A. R. Fausset and David Brown
3:11 is . . . subverted--"is become perverse."
condemned of himself--He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.
3:123:12: Այլ յորժամ յղեցից առ քեզ զԱրտեմայ, կամ զՏիւքիկոս, փութասջի՛ր գա՛լ առ իս ՚ի Նիկոպաւլիս. զի ա՛նդ եդի ՚ի մտի ձմերել[5059]։ [5059] Ոմանք. ԶԱրտեմոն, կամ զՏիքիկոս... ՚ի Նիկոպոլիս։
12 Երբ քեզ մօտ ուղարկեմ Արտեմասին կամ Տիւքիկոսին, շտապի՛ր գալ ինձ մօտ Նիկոպոլիս, քանի որ մտադիր եմ այնտեղ ձմեռել:
12 Երբ Արտեմանը կամ Տիւքիկոսը քեզի ղրկեմ, ջանա՛ ինծի գալ Նիկոպոլիս, վասն զի միտքս դրի ձմեռը հոն անցընել։
Այլ յորժամ յղեցից առ քեզ զԱրտեմա կամ զՏիւքիկոս, փութասջիր գալ առ իս ի Նիկոպոլիս, զի անդ եդի ի մտի ձմերել:

3:12: Այլ յորժամ յղեցից առ քեզ զԱրտեմայ, կամ զՏիւքիկոս, փութասջի՛ր գա՛լ առ իս ՚ի Նիկոպաւլիս. զի ա՛նդ եդի ՚ի մտի ձմերել[5059]։
[5059] Ոմանք. ԶԱրտեմոն, կամ զՏիքիկոս... ՚ի Նիկոպոլիս։
12 Երբ քեզ մօտ ուղարկեմ Արտեմասին կամ Տիւքիկոսին, շտապի՛ր գալ ինձ մօտ Նիկոպոլիս, քանի որ մտադիր եմ այնտեղ ձմեռել:
12 Երբ Արտեմանը կամ Տիւքիկոսը քեզի ղրկեմ, ջանա՛ ինծի գալ Նիկոպոլիս, վասն զի միտքս դրի ձմեռը հոն անցընել։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Когда пришлю к тебе Артему или Тихика, поспеши придти ко мне в Никополь, ибо я положил там провести зиму.
3:12  ὅταν πέμψω ἀρτεμᾶν πρὸς σὲ ἢ τυχικόν, σπούδασον ἐλθεῖν πρός με εἰς νικόπολιν, ἐκεῖ γὰρ κέκρικα παραχειμάσαι.
3:12. Ὅταν (Which-also-ever) πέμψω (I-shall-dispatch) Ἀρτεμᾶν (to-an-Artemas) πρὸς (toward) σὲ (to-THEE) ἢ (or) Τύχικον, (to-a-Tuchikos,"σπούδασον (thou-should-have-hastened-to) ἐλθεῖν (to-have-had-came) πρός (toward) με (to-me) εἰς (into) Νικόπολιν, (to-a-Nikopolis,"ἐκεῖ (thither) γὰρ (therefore) κέκρικα (I-had-come-to-separate) παραχειμάσαι. (to-have-beside-pour-belonged-to)
3:12. cum misero ad te Arteman aut Tychicum festina ad me venire Nicopolim ibi enim statui hiemareWhen I shall send to thee Artemas or Tychicus, make haste to come unto me to Nicopolis. For there I have determined to winter.
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.
3:12. When I send Artemas or Tychicus to you, hurry to return to me at Nicopolis. For I have decided to winter there.
When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter:

12: Когда пришлю к тебе Артему или Тихика, поспеши придти ко мне в Никополь, ибо я положил там провести зиму.
3:12  ὅταν πέμψω ἀρτεμᾶν πρὸς σὲ ἢ τυχικόν, σπούδασον ἐλθεῖν πρός με εἰς νικόπολιν, ἐκεῖ γὰρ κέκρικα παραχειμάσαι.
3:12. cum misero ad te Arteman aut Tychicum festina ad me venire Nicopolim ibi enim statui hiemare
When I shall send to thee Artemas or Tychicus, make haste to come unto me to Nicopolis. For there I have determined to winter.
3:12. When I send Artemas or Tychicus to you, hurry to return to me at Nicopolis. For I have decided to winter there.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: В заключение апостол дает некоторые поручения Титу, посылает ему приветствия от своих споспешников и просит передать привет всем любящим Павла. В конце он призывает благословение Божие на всех читателей послания.

Зина законник (ст. 13), т. е. человек, раньше занимавшийся изучением закона Моисеева.

Тихик - см. Деян 20:24.

Артема - имя, упоминаемое только здесь.

Аполлос - см. Деян 18:24.

Любящих в вере, т. е. верующих христиан, которые любят апостола.
Adam Clarke: Commentary on the Bible - 1831
3:12: When I shall send Artemas - or Tychicus - These were either deacons or presbyters, which the apostle intended to send to Crete, to supply the place of Titus. Who Artemas was we know not; he is not mentioned in any other place in the New Testament. Tychicus was a native of Asia, as we learn from Act 20:4 (note).
Be diligent to come unto me to Nicopolis - Nicopolis was a city of Epirus, on the gulf of Ambracia, near to Actium, which Augustus built in commemoration of his victory over Mark Antony. There was another Nicopolis in Thrace, at the entrance of Macedonia, on the river Nessus; but the former is supposed to be the place here intended.
For I have determined there to winter - Hence the apostle was at liberty, seeing his spending the winter at this or at any other practicable place depended on his own determination. It was probably now pretty late in the autumn, and the apostle was now drawing near to Nicopolis; for he certainly was not yet arrived, else he would not have said, I have determined εκει, There, to winter.
Albert Barnes: Notes on the Bible - 1834
3:12: When I shall send Artemas unto thee - This person is not elsewhere mentioned in the New Testament, and nothing more is known of him.
Or Tychicus - Notes, Act 20:4.
Be diligent - Notes, Ti2 4:9. "To come unto me to Nicopolis." It was at this place, probably, that this epistle was written. In regard to its situation, see Introduction, Section 4.
For I have determined there to winter - Why Paul designed to spend the winter there, or what he purposed to do there, are questions on which no light can now be thrown. There is no evidence that he organized a church there, though it may be presumed that he preached the gospel, and that he did not do it without success. His requesting Titus to leave his important post and to come to him, looks as if his aid were needed in the work of the ministry there, and as if Paul supposed there was a promising field of labor there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Tychicus: Act 20:4; Ti2 4:12
be: Ti2 4:9, Ti2 4:21
for: Co1 16:6, Co1 16:8, Co1 16:9
Geneva 1599
3:12 (5) When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
(5) Last of all, he writes a word or two regarding personal matters, and commends certain men.
John Gill
3:12 When I shall send Artemas unto thee, or Tychicus,.... These were both of them ministers of the Gospel; there is no mention of Artemas anywhere else; some say he was one of the seventy disciples, and that he was afterwards bishop of Lystra; but these are uncertain things; See Gill on Lk 10:1; the name is a contraction of Artemidorus. Tychicus is often spoken of; and a very great character is given of him by the apostle, in Eph 6:21,
be diligent to come unto me to Nicopolis; which was a city, not in Epirus, but in Thrace, situated by the river Nessus, and had its name from a victory obtained there: hither the apostle would have Titus come to him, after one or other of the above ministers were come to Crete; for as the apostle had the care of all the churches upon him, he would not remove a minister from one place to another, without making a provision in their room: his reasons for having Titus come to him, might be either to know the state of the churches in Crete; or because he stood in need of his assistance; or to send him elsewhere:
for I have determined there to winter; that is, to continue there all the winter; not without labour, but to preach the Gospel, and administer the ordinances to the saints there: and whereas he says "there"; this shows that this epistle was not written from thence, as the subscription asserts; for then he would have said "here", and not "there".
John Wesley
3:12 When I shall send Artemas or Tychicus - To succeed thee in thy office. Titus was properly an evangelist, who, according to the nature of that office, had no fixed residence; but presided over other elders, wherever he travelled from place to place, assisting each of the apostles according to the measure of his abilities. Come to me to Nicopolis - Very probably not the Nicopolis in Macedonia, as the vulgar subscription asserts: (indeed, none of those subscriptions at the end of St. Paul's epistles are of any authority:) rather it was a town of the same name which lay upon the sea - coast of Epirus. For I have determined to winter there - Hence it appears, he was not there yet; if so, he would have said, to winter here. Consequently, this letter was not written from thence.
Robert Jamieson, A. R. Fausset and David Brown
3:12 When I shall send--have sent.
Artemas or Tychicus--to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Eph 6:21; and in his second, Ti2 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia.
Nicopolis--"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.
3:133:13: Եւ զԶենոն՝ զօրինակա՛ն դպիր՝ եւ զԱպաւղոս՝ փութո՛վ արձակեսջի՛ր, զի մի՛ ինչ պակասիցէ նոցա[5060]։ [5060] Ոմանք. Պակասեսցէ նոցա։
13 Օրէնսգէտ Զենոնին եւ Ապողոսին շուտով ճանապարհի՛ր, այնպէս որ նրանք ոչ մի բանի պակասը չզգան:
13 Զենաս օրինականը ու Ապողոսը փութով ճամբայ դիր, հոգ տանելով որ անոնց բան մը չպակսի։
Եւ զԶենոն զօրինական դպիր եւ զԱպողոս փութով արձակեսջիր, զի մի՛ ինչ պակասիցէ նոցա:

3:13: Եւ զԶենոն՝ զօրինակա՛ն դպիր՝ եւ զԱպաւղոս՝ փութո՛վ արձակեսջի՛ր, զի մի՛ ինչ պակասիցէ նոցա[5060]։
[5060] Ոմանք. Պակասեսցէ նոցա։
13 Օրէնսգէտ Զենոնին եւ Ապողոսին շուտով ճանապարհի՛ր, այնպէս որ նրանք ոչ մի բանի պակասը չզգան:
13 Զենաս օրինականը ու Ապողոսը փութով ճամբայ դիր, հոգ տանելով որ անոնց բան մը չպակսի։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Зину законника и Аполлоса позаботься отправить так, чтобы у них ни в чем не было недостатка.
3:13  ζηνᾶν τὸν νομικὸν καὶ ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
3:13. Ζηνᾶν (To-a-Zenas) τὸν (to-the-one) νομικὸν (to-parcelee-belonged-of) καὶ (and) Ἀπολλὼν (to-an-Apollos) σπουδαίως (unto-hasten-belonged) πρόπεμψον, (thou-should-have-dispatched-before,"ἵνα (so) μηδὲν (to-lest-moreover-one) αὐτοῖς (unto-them) λείπῃ. (it-might-remainder)
3:13. Zenan legis peritum et Apollo sollicite praemitte ut nihil illis desitSend forward Zenas the lawyer and Apollo, with care that nothing be wanting to them.
13. Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
3:13. Send Zenas the lawyer and Apollo ahead with care, and let nothing be lacking to them.
Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them:

13: Зину законника и Аполлоса позаботься отправить так, чтобы у них ни в чем не было недостатка.
3:13  ζηνᾶν τὸν νομικὸν καὶ ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.
3:13. Zenan legis peritum et Apollo sollicite praemitte ut nihil illis desit
Send forward Zenas the lawyer and Apollo, with care that nothing be wanting to them.
3:13. Send Zenas the lawyer and Apollo ahead with care, and let nothing be lacking to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: Bring Zenas the lawyer - This person is only mentioned in this place; whether he was a Jewish, Roman, or Greek lawyer, we cannot tell.
And Apollos - Of this person we have some valuable particulars in Act 18:24; Co1 1:12; Co1 3:5, Co1 3:6; Co1 4:6. Either St. Paul had left these at Crete when he visited that island, or he had heard that, in their evangelical itinerancy, they were about to pass through it.
On their journey diligently - Afford them the means to defray their expenses. The Churches through which these evangelists passed, bore their expenses from one to the other. See Jo3 1:6.
Albert Barnes: Notes on the Bible - 1834
3:13: Bring Zenas the lawyer - - This person is not elsewhere mentioned in the New Testament, and nothing more is known of him. He belonged doubtless to that class of persons so often mentioned in the New Testament as lawyers; that is, who were regarded as qualified to expound the Jewish laws; see the notes at Mat 22:35. It does not mean that he practiced law, in the modern sense of that phrase. He had doubtless been converted to the Christian faith, and it is not improbable that there were Jews at Nicopolis, and that Paul supposed he might be particularly useful among them.
And Apollos - Notes, Act 18:24. He was also well-skilled in the laws of Moses, being "mighty in the Scriptures" Act 18:24, and he and Zenas appear to have been traveling together. It would seem that they had been already on a journey, probably in preaching the gospel, and Paul supposed that they would be in Crete, and that Titus could aid them.
Diligently - Ti2 4:9; Greek Speedily; i. e., facilitate their journey as much as possible.
That nothing be wanting unto them - Nothing necessary for their journey. Paul desired that they might meet with hospitable treatment from Christians in Crete, and might not be embarrassed for the want of that which was needful for their journey. It would seem most probable that they had been sent by Paul on a visit to the churches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: the lawyer: Mat 22:35; Luk 7:30, Luk 10:25, Luk 11:45, Luk 11:52, Luk 14:3
Apollos: Act 18:24
on: Act 21:5, Act 28:10; Rom 15:24; Co1 16:11; Jo3 1:6-8
John Gill
3:13 Bring Zenas the lawyer,.... Whether he was brought up to the civil law, either among the Greeks or Romans, is not certain; it may be he was a Jewish lawyer, or scribe, an interpreter of Moses's law among the Jews; for with them a lawyer and a scribe were one and the same, as appears from Mt 22:35 compared with Mk 12:28 and the Syriac version here calls him "a scribe", and the Ethiopic version "a scribe of the city"; which looks as if it was a civil office he bore; but however, be he what he will, he seems to have been now a preacher of the Gospel, being joined with Apollos, who certainly was one: he is said to have been one of the seventy disciples of Christ, and afterwards bishop of Diospolis; See Gill on Lk 10:1; his name is the contraction of Zenodorus: him the apostle would have Titus bring,
and Apollos, on their journey diligently; who was a Jew born at Alexandria, an eloquent man, and mighty in the Scriptures; who had preached at Corinth, but was now at Crete; and whom the apostle, with Zenas, would have provided with everything necessary for their journey:
that nothing be wanting unto them; which might be proper for them in their travels, to make them comfortable, and their journey pleasant and easy.
John Wesley
3:13 Send forward Zenas the lawyer - Either a Roman lawyer or an expounder of the Jewish law.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Bring . . . on their journey--Enable them to proceed forward by supplying necessaries for their journey.
Zenas--the contracted form of Zenodorus.
lawyer--a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.
Apollos--with Zenas, probably the bearers of this Epistle. In 1Cor 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. HIPPOLYTUS mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.
3:143:14: Ուսցի՛ն եւ մե՛րքն եւս՝ բարեաց գործոց վերակացո՛ւ լինել ՚ի պէտս կարեւորս. զի մի՛ անպտուղք լինիցին։
14 Եւ մերոնք էլ թող սովորեն հետամուտ լինել բարի գործերի, կարեւոր պէտքերի մէջ, որպէսզի անպտուղ չլինեն:
14 Եւ մերիններն ալ թող սորվին բարի գործեր ընել պէտք եղած պարագաներուն մէջ, որպէս զի անպտուղ չըլլան։
Ուսցին եւ մերքն եւս բարեաց գործոց վերակացու լինել ի պէտս կարեւորս, զի մի՛ անպտուղք լինիցին:

3:14: Ուսցի՛ն եւ մե՛րքն եւս՝ բարեաց գործոց վերակացո՛ւ լինել ՚ի պէտս կարեւորս. զի մի՛ անպտուղք լինիցին։
14 Եւ մերոնք էլ թող սովորեն հետամուտ լինել բարի գործերի, կարեւոր պէտքերի մէջ, որպէսզի անպտուղ չլինեն:
14 Եւ մերիններն ալ թող սորվին բարի գործեր ընել պէտք եղած պարագաներուն մէջ, որպէս զի անպտուղ չըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Пусть и наши учатся упражняться в добрых делах, [в] [удовлетворении] необходимым нуждам, дабы не были бесплодны.
3:14  μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι.
3:14. Μανθανέτωσαν (They-should-learn) δὲ (moreover,"καὶ (and) οἱ (the-ones) ἡμέτεροι ( ours ," καλῶν ( of-seemly ) ἔργων (of-works) προΐστασθαι ( to-stand-before ) εἰς (into) τὰς (to-the-ones) ἀναγκαίας ( to-up-arm-belonged ) χρείας, (to-affordings-of,"ἵνα (so) μὴ (lest) ὦσιν (they-might-be) ἄκαρποι . ( un-fruited )
3:14. discant autem et nostri bonis operibus praeesse ad usus necessarios ut non sint infructuosiAnd let our men also learn to excel in good works for necessary uses: that they be not unfruitful.
14. And let our also learn to maintain good works for necessary uses, that they be not unfruitful.
3:14. But let our men also learn to excel in good works pertaining to the necessities of life, so that they may not be unfruitful.
And let our' s also learn to maintain good works for necessary uses, that they be not unfruitful:

14: Пусть и наши учатся упражняться в добрых делах, [в] [удовлетворении] необходимым нуждам, дабы не были бесплодны.
3:14  μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι.
3:14. discant autem et nostri bonis operibus praeesse ad usus necessarios ut non sint infructuosi
And let our men also learn to excel in good works for necessary uses: that they be not unfruitful.
3:14. But let our men also learn to excel in good works pertaining to the necessities of life, so that they may not be unfruitful.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:14: And let others also learn to maintain good works - There is something very remarkable in this expression. The words καλων εργων προΐστασθαι, which we translate to maintain good works, occur also in Tit 3:8; and some think they mean, to provide for our own, and the necessities of others, by working at some honest occupation; and that this was necessary to be taught to the Cretans, let Ours also learn, etc., who were naturally and practically idle gluttons. Kypke observed that the words mean,
1. To be employed in good works.
2. To defend good works, and to recommend the performance of them.
3. To promote and forward good works; to be always first in them.
For necessary uses - That they may be able at all times to help the Church of God, and those that are in want.
That they be not unfruitful - As they must be if they indulge themselves in their idle, slothful disposition.
Albert Barnes: Notes on the Bible - 1834
3:14: And let ours - Our friends; that is, those who were Christians Paul had just directed Titus to aid Zenas and Apollos himself, and he here adds that he wished that others who were Christians would be char acterized by good works of all kinds.
To maintain good works - Margin, profess honest trades. The Greek will admit of the interpretation in the margin, or will include that, but there is no reason why the direction should be supposed to have any special reference to an honest mode of livelihood, or why it should be confined to that. It rather means, that they should be distinguished for good works, including benevolent deeds, acts of charity, honest toil, and whatever would enter into the conception of an upright life; see the notes at Tit 3:8.
For necessary uses - Such as are required by their duty to their families, and by the demands of charity; see Tit 3:8.
That they be not unfruitful - - That it may be seen that their religion is not barren and worthless, but that it produces a happy effect on themselves and on society; compare the Joh 15:16 note; Eph 4:28 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: learn: Tit 3:8
maintain good works: or, profess honest trades, Act 18:3, Act 20:35 *Gr: Eph 4:28; Th1 2:9; Th2 3:8
that: Isa 61:3; Mat 7:19, Mat 21:19; Luk 13:6-9; Joh 15:8, Joh 15:16; Rom 15:28; Phi 1:11; Phi 4:17; Col 1:10; Heb 6:6-12; Pe2 1:8
John Gill
3:14 And let ours also learn to maintain good works,.... By which are not only meant honest trades, as some choose to render the words: it is true, that a trade is a work; and an honest lawful employment of life is a good work; and which ought to be maintained, attended to, and followed, and to be learnt, in order to be followed. The Jews say, that he that does not teach his son a trade, it is all one as if he taught him to rob or steal; hence their doctors were brought up to trades; See Gill on Mk 6:3; as was the Apostle Paul, though he had an education under Gamaliel: and such an one is to be learned and maintained for necessary uses, for the good of a man's self, and for the supply of his family; for the assistance of others that are in need; for the support of the Gospel, and the interest of Christ; and for the relief of poor saints; that such may not be unfruitful and useless, in commonwealths, neighbourhoods, churches, and families. The Jews say (c).
"there are four things which a man should constantly attend to with all his might, and they are these; the law, "good works", prayer, , and "the way of the earth", or "business"; if a tradesman, to his trade; if a merchant, to his merchandise; if a man of war to war.''
But though this may be part of the sense of these words, it is not the whole of it; nor are acts of beneficence to the poor of Christ, to the household of faith, to strangers and ministers, to whom good is especially to be done, only intended; though they, may be taken into the account, in agreement with the context; but all good works in general, which are done in conformity to the revealed will of God, in faith, from a principle of love, and with a view to the glory of God, are meant: to maintain them, is to endeavour to outdo others in them, not only the men of the world, but one another; and to set examples of them to others, and to provoke one another, by an holy emulation, to them; and to be constant in the performance of them: and which believers may "learn" partly from the Scriptures, which contain what is the good and perfect will of God; these show what are good works, and direct unto them, and furnish the man of God for them; and also the grace part of the Scripture, the doctrines of the grace of God, teach to deny sin, and to live sober, righteous, and godly lives; and from the examples of the apostles and followers of Christ; and above all from Christ himself, the great pattern and exemplar of good works: and this lesson of good works is to be learnt by ours; meaning not only those of the same function, who were in the same office, ministers of the Gospel, as were the apostle and Titus; but all that believed in God, who were of the same Christian community and society, professors of the same religion, and partakers of the same grace; and were not only nominally, but really of the same number, even of the number of God's elect, the redeemed from among men, the family of Christ, sharers in the common faith, and heirs of the grace of life; who lie under the greatest obligations to learn to do good works: "for necessary uses"; not to make their peace with God, or to atone for their sins, or to procure the pardon of them, or to cleanse them from them, or for their justification before God, or to obtain salvation and eternal life; but to glorify God, testify their subjection to him, and gratitude for mercies received; to show forth their faith to men; to adorn the doctrine of Christ, and a profession of it; to recommend religion to others; to stop the mouths of gainsayers, and put to silence the ignorance of foolish men: and "that they be not unfruitful"; in them, and in the knowledge of Christ; good works are the fruits of the Spirit, and of his grace; they are fruits of righteousness; and such as are without them are like trees without fruit, useless and unprofitable.
(c) T. Bab. Beracot, fol. 32. 2. & Gloss. in. ib.
John Wesley
3:14 And let ours - All our brethren at Crete. Learn - Both by thy admonition and example. Perhaps they had not before assisted Zenas and Apollos as they ought to have done.
Robert Jamieson, A. R. Fausset and David Brown
3:14 And . . . also--Greek, "But . . . also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.
for necessary uses--to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare Tit 1:8, "a lover of hospitality."
3:153:15: Ողջո՛յն տան քեզ որ ընդ ի՛ս են ամենեքին։ Ողջո՛յն տուր սիրելեաց մերոց հաւատովք։ Շնորհք ընդ ձեզ ամենեսին[5061]Առ Տիտոս Կրետացւոց եկեղեցւոյն առաջին ձեռնադրեալ եպիսկոպոս, գրեցաւ ՚ի Նիկոպաւլսէ Մակեդովնացւոց։ Տունք ղէ̃։։[5061] Օրինակ մի ընդ Ոսկանայ յաւելու. Ընդ ձեզ ամենեսին. ամէն։
15 Ողջունում են քեզ բոլոր նրանք, որ ինձ հետ են: Ողջունի՛ր հաւատի մէջ մեզ սիրողներին: Շնո՜րհ՝ ձեզ բոլորիդ:
15 Բարեւ կ’ընեն քեզի ամէնքն ալ որ ինծի հետ են. բարեւ տուր անոնց որ մեզ կը սիրեն հաւատքով։ Շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
Ողջոյն տան քեզ որ ընդ իս են ամենեքին. ողջոյն տուր սիրելեաց մերոց հաւատովք. շնորհք ընդ ձեզ ամենեսին:[6] Առ Տիտոս, Կրետացւոց եկեղեցւոյն առաջին ձեռնադրեալ եպիսկոպոս, գրեցաւ ի Նիկոպոլսէ Մակեդոնացւոց:

3:15: Ողջո՛յն տան քեզ որ ընդ ի՛ս են ամենեքին։ Ողջո՛յն տուր սիրելեաց մերոց հաւատովք։ Շնորհք ընդ ձեզ ամենեսին[5061]

Առ Տիտոս Կրետացւոց եկեղեցւոյն առաջին ձեռնադրեալ եպիսկոպոս, գրեցաւ ՚ի Նիկոպաւլսէ Մակեդովնացւոց։ Տունք ղէ̃։։
[5061] Օրինակ մի ընդ Ոսկանայ յաւելու. Ընդ ձեզ ամենեսին. ամէն։
15 Ողջունում են քեզ բոլոր նրանք, որ ինձ հետ են: Ողջունի՛ր հաւատի մէջ մեզ սիրողներին: Շնո՜րհ՝ ձեզ բոլորիդ:
15 Բարեւ կ’ընեն քեզի ամէնքն ալ որ ինծի հետ են. բարեւ տուր անոնց որ մեզ կը սիրեն հաւատքով։ Շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Приветствуют тебя все находящиеся со мною. Приветствуй любящих нас в вере. Благодать со всеми вами. Аминь.
3:15  ἀσπάζονταί σε οἱ μετ᾽ ἐμοῦ πάντες. ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. ἡ χάρις μετὰ πάντων ὑμῶν.
3:15. Ἀσπάζονταί ( They-draw-along-to ) σε (to-thee,"οἱ (the-ones) μετ' (with) ἐμοῦ (of-ME) πάντες . ( all ) Ἄσπασαι ( Thou-should-have-drawn-along-to ) τοὺς (to-the-ones) φιλοῦντας ( to-caring-unto ) ἡμᾶς (to-us) ἐν (in) πίστει. (unto-a-trust) Ἡ (The-one) χάρις (a-granting) μετὰ (with) πάντων ( of-all ) ὑμῶν. (of-ye)
3:15. salutant te qui mecum sunt omnes saluta qui nos amant in fide gratia Dei cum omnibus vobis amen.All that are with me salute thee. Salute them that love us in the faith. The grace of God be with you all. Amen.
15. All that are with me salute thee. Salute them that love us in faith. Grace be with you all.
3:15. All those who are with me greet you. Greet those who love us in the faith. May the grace of God be with you all. Amen.
All that are with me salute thee. Greet them that love us in the faith. Grace [be] with you all. Amen. < It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia:

15: Приветствуют тебя все находящиеся со мною. Приветствуй любящих нас в вере. Благодать со всеми вами. Аминь.
3:15  ἀσπάζονταί σε οἱ μετ᾽ ἐμοῦ πάντες. ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. ἡ χάρις μετὰ πάντων ὑμῶν.
3:15. salutant te qui mecum sunt omnes saluta qui nos amant in fide gratia Dei cum omnibus vobis amen.
All that are with me salute thee. Salute them that love us in the faith. The grace of God be with you all. Amen.
3:15. All those who are with me greet you. Greet those who love us in the faith. May the grace of God be with you all. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: All that are with me - He means his companions in the ministry.
Salute thee - Wish thee well, and desire to be affectionately remembered to thee.
Greet them that love us in the faith, - All that love us for Christ's sake, and all that are genuine Christians.
Grace be with you - May the Divine favor be your portion for ever.
Some MSS. read, The grace of the Lord be with you all; others, The grace of God be with you all; and one, Grace be with Thy spirit, as if the greeting was sent to Titus only, whereas the others send it to the whole Church at Crete.
Amen - This is wanting in ACD, and some others.
The subscriptions are, as usual, various. Those of the Versions are the following: -
The Epistle to Titus was written from Nicopolis; and sent by the hands of Zena and Apollo. - Syriac.
To the man Titus. - Aethiopic.
The end of the epistle: it was written from Nicopolis. Incessant and eternal praise be to the God of glory. Amen. - Arabic.
Written in Nicopolis, and sent by Artemas, his disciple. - Coptic.
The Epistle to Titus is ended, who was the first bishop of the Church of the Cretans: and it was written from Nicopolis of Macedonia. - Philoxenian Syriac.
There is no subscription in the Vulgate.
The Manuscripts are also various.
To Titus. - C, and Clarom.
That to Titus is completed: that to Philemon begins. - DEFG.
To Titus, written from Nicopolis. - A.
To Titus, written from Nicopolis of Macedonia. - of the Macedonians. - From Nicopolis, which is a province of Macedonia.
Paul the apostle's Epistle to Titus.
To Titus, ordained the first bishop of the Church of the Cretans: written from Nicopolis of Macedonia. - Common Greek Text.
To Titus, archbishop of Crete. - One of the Vienna MSS., written a.d. 1331.
There is not one of these subscriptions of any authority, and some of them are plainly ridiculous. We do not know that Titus was what we term bishop, much less that he was ordained bishop of Crete, as appointed to a particular see; and still less that he was the first bishop there. As to his being archbishop, that is the fiction of a time of deep darkness. That the epistle was written from some place near to Nicopolis, of Epirus, is very probable. That it was not written at Nicopolis is evident; and that this was not Nicopolis of Macedonia is also very probable. See the preface to this epistle for farther information on this point. And see a treatise by old Mr. Prynne entitled, The unbishoping of Timothy and Titus, 4to. Lond. 1636 and 1660, where, among many crooked things, there are some just observations.
Albert Barnes: Notes on the Bible - 1834
3:15: All that are with me salute thee - Notes, Rom 16:3. Paul, at the close of his epistles, usually mentions the names of those who sent affectionate salutations. Here it would seem to be implied that Titus knew who were with Paul, and also that he himself had been traveling with him. He evidently refers not to those who were residing in the place where he was, but to those who had gone with him from Crete as his companions.
Greet them that love us in the faith - In the faith of the gospel, or as Christians. No names are here mentioned; compare Th1 5:26; Col 4:15.
Grace be with you all - Notes, Rom 1:7; Rom 16:20.
The subscription, "It was written to Titus," etc., is, like the other subscriptions at the close of the epistles, of no authority whatever; see the close of the notes at 1 Cor. In this subscription there are probably two errors:
(1) In the statement that Titus was "ordained the first bishop of the church of the Cretians;" because:
(a) there is no evidence that there was a church there called "the church of the Cretians," as there were doubtless many churches on the island;
(b) there is no evidence that Titus was the first Bishop of the church there, or that he was the first one there to whom might be properly applied the term "bishop" in the Scriptural sense. Indeed, there is positive evidence that he was not the first, for Paul was there with him, and Titus was "left" there to complete what he had begun.
(c) There is no evidence that Titus was "bishop" there at all in the prelatical sense of the term, or even that he was a settled pastor; see the notes at Tit 3:1, Tit 3:5.
(2) that the epistle was written "from Nicopolis of Macedonia;" for
(a) there is no certain evidence that it was written at Nicopolis at all, though this is probable;
(b) there is no reason to believe that the Nicopolis referred to was in Macedonia; see Introduction 4.
These subscriptions are so utterly destitute of authority, and are so full of mistakes, that it is high time they were omitted in the editions of the Bible. They are no part of the inspired writings, but are of the nature of "notes and comments," and are constantly doing something, perhaps much, to perpetuate-error. "The opinion that Timothy and Titus were prelatical bishops, the one of Ephesus and the other of Crete, depends far more on these worthless subscriptions than on anything in the epistles themselves." Indeed, there is no evidence of it in the epistles; and, if these subscriptions were removed, no man from the New Testament would ever suppose that they sustained this office at all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: with me: Rom 16:21-24
Greet: Rom. 16:1-20
love: Gal 5:6; Eph 6:23; Ti1 1:5; Plm 1:5; Jo2 1:1, Jo2 1:2; Jo3 1:1
Grace: Co1 16:23; Eph 6:24; Ti2 4:22; Heb 13:25
John Gill
3:15 All that are with me salute thee,.... All the apostles, fellow labourers, and the ministers of the Gospel that were with him; and all the members of the church where he was, sent their Christian salutation to Titus; he being a person greatly esteemed, and whose praise was in all the churches:
greet them that love us in the faith; not merely as men, as their countrymen, as related to them in the flesh; or on account of any external things, but as believers; because of the doctrine of faith, professed and preached; and because of the grace of faith obtained and possessed; or who love us faithfully, sincerely, and uprightly, from their hearts, and not in word and tongue only:
grace be with you all, Amen; which is the common concluding salutation in all Paul's epistles. This shows that this epistle was not designed for Titus only, but for the saints at Crete.
Tit was written to Titus the first bishop of the church of the Cretians. But this subscription, as many others, is not to be depended upon; it is not very likely that Titus was bishop of this church at all; since his stay there was but short, nor indeed elsewhere, seeing he was an evangelist; though this is asserted both by Eusebius (d), and Sophronius (e), who adds, that he died and was buried here: and what follows, that it was written
from Nicopolis of Macedonia, does not seem to be just, as may be concluded from Tit 3:12. Many learned men think it was written from Colosse, or some neighbouring place; though when he wrote his epistle to the Colossians it looks as if he had never been there before: the Syriac version adds, "sent by the hands of Zenas and Apollos"; which is not unlikely, since he desires they might be accommodated by Titus with what was necessary for the remaining part of their journey, Tit 3:13.
(d) Eccl. Hist. l. 3. c. 4. (e) In Hieron. Eccl. Script. Catalog. sect. 12.
Robert Jamieson, A. R. Fausset and David Brown
3:15 Greet--"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.
Grace--Greek, "The grace," namely, of God.
with you all--not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.