Titus

3:1-8

Paul's commission to Titus, 1:5-3:11

2. Matters concerning the Christian fellowship, 2:1-3:11

iii] Living as the church in the world, 3:1-8

Having examined right behavior within the church fellowship, Paul now examines right behavior in the wider society. As in chapter 2, he supports his exhortation with a word on God's grace in salvation and on the renewing work of the Spirit.

In this instruction to Titus, Paul follows a similar format to that of his earlier instructions. The ethical instruction in v1-2 is given a theological base in v3-7. Again, the atonement serves as the fundamental doctrinal truth, as in 2:11-15, but here it is applied to the life of a believer through the "rebirth and renewal" of the Holy Spirit. The importance of this doctrinal truth is underlined by giving it the status of "a trustworthy saying", v8a. Paul concludes in v8b by telling Titus that when it comes to his teaching ministry "these are the points I want you to stress", Barclay.

Ethical instruction toward living a considerate and peaceable life within the wider secular society, v1-2.

uJpotassesqai (uJpotassomai) pres. pas. inf. "to be subject" - to be subordinate, subject. Infinitive used to introduce a dependent statement expressing what Titus is to remind his congregation. The present tense is possibly durative, expressing ongoing action. "Remind your people to obey", CEV.

arcaiV exousiaiV "to rulers and authorities" - to powers authorities. Dative of direct object after the possessive verb uJpotassw, sometimes classified as a dative of subordination. Elsewhere Paul has used the term "rulers and authorities" to refer to spiritual powers, but obviously here, it is the secular authorities we are to submit to. "To submit to the government and the authorities", Barclay.

peiqarcein (peiqarcew) pres. inf. "to be obedient" - to obey one in authority. Again the infinitive is introducing a dependent statement, indirect discourse. "To obey them", Barclay, ie. the secular authorities, "magistrates", AV.

einai (eimi) pres. inf. "to be" - The infinitive introduces the third dependent statement expressing what Paul is reminding his readers.

etoimouV adj. "ready" - prepared, ready.

proV pan ergon agaqon "to do whatever is good" - for every good work. "To turn their hands to every good work", Bruce. These words seem to apply to the ethical instructions that follow, rather than to the requirement to submit to secular authorities.

blasfhmein (blasfhmew) pres. inf. "to slander" - to blaspheme, treat with contempt, slander. The infinitive again expressing indirect discourse, as above. Usually of God, but here of people, so "insult", "speak evil of", TEV.

einai (eimi) pres. inf. "to be [peaceable]" - to be [not a brawler]. The infinitive as above. "Peaceable" in the sense of showing forbearance.

endeiknumenouV (endeiknumi) part. "to show" - displaying, demonstrating, showing forth. The participle is possibly imperatival, "display perfect gentleness to all people", but more likely an attendant circumstance participle identifying action accompanying the infinitives, as NIV, "showing" = "and to show." Also used in the sense of doing something to someone. The sense of "doing" seems best here as Paul is obviously not saying we should "display" our humility, but rather that we should "do" it; "they should be gentile and kind to everyone", CEV, ie., exhibiting a gentle disposition.

Paul now outlines the theological basis for his instructions toward considerate and peaceful living, v3-7. It does seem that these instructions are what Paul would call "a trustworthy saying", v8a.

gar "-" - for. Expressing cause/reason, introducing an explanation as to why a believer should act ethically, namely because we were once lost, but are now found, v3-7. "After all, there was a time when we ourselves were without sense", Cassirer.

pote "at one time" - once. Paul is referring to his pre-Christian state. "For we ourselves have known what it is to be ......", Phillips.

anohtoi adj. "foolish" - without understanding. Spiritually foolish, "senseless", is intended.

apeiqeiV adj. "disobedient" - Obviously disobedient to God, "unrepentant".

planwmenoi (planaw) pas. part. "deceived" - being led astray, deceived, misguided. The participle is possibly functioning adjectivally, "for we ourselves were once senseless, disobedient, astray, ...", Moffatt, or better an attendant circumstance participle identifying action accompanying the main verb, here the verb to-be, "we were", "foolish and disobedient and had lost our way ..." For Paul, it was "led astray by the Law."

douleuonteV (douleuw) pres. part. "enslaved" - being slaves. The participle as above.

poikilaiV dat. adj. "by all kinds" - to various kinds. The dative is possibly instrumental, as NIV, but better a dative of direct object after the verb douleuw, "serve as a slave."

hdonaiV (h hV) "pleasures" - physical pleasures (often sexual). This is the only time Paul uses this common word. Possibly "luxuries", JB, but linked to "passions". Paul probably has "sexual pleasures" in mind.

diagonteV (diagw) pres. part. "we lived" - living, spending time at something. The participle is probably again attendant circumstance, "passing our lives / and we passed our lives in malice and envy". "Passing our days", NRSV.

de "but" - but, and. Here adversative, as NIV, underlining the altered situation that developed. "But when once there shone upon us the kindness of God our Saviour, his love for mankind, then he saved us from all these things", Bruce. "Saved", the main verb, is found in v5; "saved" from our state of loss rather than an outward expression of that state.

oJte "when" - Temporal conjunction serving to introduce a temporal clause.

epefanh (epifainw) aor. pas. "appeared" - "Appear" in the same sense as the light of the sun appears in the morning. "Appeared upon the scene", Barclay. Paul uses the word of Christ's second coming, but also of his incarnation. Here obviously the epiphany of Christ, in his coming to live with us and die for us, is in mind and for this reason the passage serves as one of the epistles for Christmas.

tou ..... qeou (oV) gen. "of God" - The genitive is probably ablative, source/origin, of characteristics that flow from God. "God" is obviously God the Father here, functioning as our savior.

kata + acc. "because of" - according to, in accordance with, in the manner of. Our salvation is dependent on the mercy of God.

dia + gen. "[he save us] through" - through, by means of. Introducing a clause made up of four genitive nouns and a genitive adjective, "holy", all of which make translation difficult. The NIV, as with RSV, NRSV, JB, REB ..., take "rebirth" and "renewal" as two separate events, the first achieved by "washing" and the second "by the Holy Spirit". It is likely that the genitive, "of the Holy Spirit", is a genitive of means = "by means of the Holy Spirit", but he is probably the agent of both rebirth and renewal, in fact, probably the agent of "washing", which serves as an image of both rebirth and renewal. "God saved us by means of the renewing power of the Holy Spirit."

loutrou (on) "washing" - Here in the sense of cleansing. Not used here as a reference to water baptism.

paliggenesiaV (a) "rebirth" - regeneration. The idea is of recreation / renewal and was used by the Jews of a restored Eden in the new kingdom, to be realized at the time of the messiah's coming. Here the idea is of personal recreation.

anakainwsewV (iV ewV) "renewal" - renewing, making new. Probably of our relationship with God. "He gave us new birth and a fresh beginning", CEV. Possibly, but unlikely (see above), in an ethical sense as a consequence of regeneration, thus "moral renewal", Phillips.

execeen (ekcew) aor. "poured out" - pour out, shed. cf. Joel 2:28-30. The "washing" image continues, but a simple "bestowed", "gave", CEV, is less confusing to the modern mind. Since regeneration seems to be on Paul's mind in v5b, a simple "which he gave us so generously", Phillips, probably makes the point.

dia + gen. "through" - through, by means of. That Jesus is the agent / instrument of the gift of the Holy Spirit and his work of regeneration, serves here as a once-only Pauline statement.

iJna + subj. "so that" - that. Forming either a final (purpose) clause, "in order that ...... [we might become]", or a consecutive (result) clause, "with the result that." "The result is that", Phillips.

dikaiwqenteV (dikaiow) aor. pas. part. "having been justified" - The participle is adverbial, probably causal; "since/because we have been justified by his grace". Although the root is "justify", in the sense of "make right", Paul's usage is usually forensic. God puts a person into a right relationship with himself by "declare right / righteous" (although what God declares so is so = "make right"!!). Beasley Murray argues that, as in 1Cor.6:11, the meaning here is not forensic but rather dynamic. "We are acquitted by his grace", Phillips.

klhronomoi (oV) "heirs" - For a Jew this means inheritors of the promised land, which of course is a "hope."

kata "having [the hope]" - [we might become heirs] according to [the hope of eternal life]. Becoming heirs in line with the hope. The phrase is confusing, but well paraphrased by Phillips, "and (we) can look forward to inheriting life for evermore."

Paul concludes the paragraph by noting that the theological truths outlined in v3-7 should be taken as a "trustworthy saying", v8a. Paul applies these truths, possibly by encouraging his readers to "engage in honorable occupations", NEB, v8b, for kalwn ergwn proistasqai, "to be involved in good works." Barrett is by no means convinced that this is the intent of Paul's words, accepting the translation "those who have come to believe in God should make it their business to practise virtue. These precepts are good in themselves and useful to society." Barrett argues that Paul's intent in v3-8 is to explain "the depraved state of mankind apart from the gospel; the divine act of redemption, which takes place independently of man's desert; the constant desire to do good which those who have put their trust in God should feel, not with a view to earn his favor, but in gratitude for it."

pistoV oJ logoV "this is a trustworthy saying" - trustworthy the word. The trustworthy truth is revealed in the previous verses, not what follows. The saying would mark the end of the paragraph, so Barrett, "this has been said and truly said." "This is a solid truth", Phillips.

diabebaiousqai (diabebaioomai) mid. inf. "to stress these things" - to affirm confidently, insist, make a point of it. Complementary infinitive completing the sense of the verb "I want."

iJna + subj. "so that" - that. Forming a purpose clause, "in order that ..."

oi pepisteukonteV (pisteuw) perf. part. "those who have trusted [in God]" - the ones having trusted. The participle forming a substantive.

frontizwsin (frontizw) subj. "may be careful" - may take thought, give heed to, think carefully about.

proistasqai (proisthmi) mid. inf. "to devote themselves" - to be involved in, engaged in. Complementary infinitive, completing the sense of the verb "may be careful." Literally "stand before", or technically "to practice a profession", and so, "maintain / keep / take the lead", etc.

kalwn ergwn gen. "what is good" - of good works. A genitive of direct object after the verb proisthmi. Possibly "make a point of practicing honorable occupations", Moffatt, but note above. Of course, Paul fills out his "good works" as things which are "good and profitable to men (all people)." The word "honorable" defines was is good and profitable.

Titus Introduction

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