Titus 3:1–8. Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. 3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. 8 The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. (ESV)
Ray Pennings co-founder and executive vice-president of the Canadian think tank Cardus. wrote about how faith plays a big role in how Canadians see the world. A majority of respondents — 52 per cent — told the pollster that personal faith or religious beliefs were an important factor in how they thought “about public issues and problems facing society.” Fully two-thirds of the religiously committed prioritized helping others. Asked whether “rich people” should enjoy spending their money as they wished or should share the wealth with the less fortunate. Almost 70 per cent of the religiously committed said that those with wealth had a responsibility to share it. Only 54 per cent of non-believers said the same. Religious faith has a role to play in Canada’s public life. It’s key to personal identity for most of us and helps us to make sense of the world. It doesn’t push us to the extremes. It impels us to care for others. (http://news.nationalpost.com/news/religion/canada-is-not-the-secular-society-that-we-thought-it-was)
In Titus 3, the Apostle Paul moves from how believers are to live in the church (chapter 2) to how they are to live in society chapter 3. The section opens with a collection of commands concerned especially with the relations of believers to outsiders. It deals specifically with subjection to the civil authorities, positive good works, avoiding contention with other people, and showing gentleness and courtesy to people in general. Similar teaching on the believers’ relation to society is found in 1 Tim 2:1–2; Rom 13:1–7; 1 Pet 2:13–3:17. The passage is analogous to Rom 12:17–13:7, but there is more stress here on meekness and gentleness. The qualities required here stand in contrast to the lifestyle of the writer’s opponents. Paul obviously was consumed with the divine mandate to evangelize when he wrote this letter to Titus. It was not his desire for Christians living in the pagan culture of Crete to turn on the unbelievers and try to force changes in cultural standards and personal behavior in order to be less offended by their society. (Marshall, I. H., & Towner, P. H. (2004). A critical and exegetical commentary on the Pastoral Epistles (p. 298). London; New York: T&T Clark International.).
But we must repudiate our confused loyalties and concerns for the passing world and put aside our misguided efforts to change culture externally. To allow our thoughts, plans, time, money, and energy to be spent trying to make a superficially Christian country, or to put a veneer of morality over the world, is to distort the gospel, misconstrue our divine calling, and squander our God-given resources. We must not weaken our spiritual mission, obscure our priority of proclaiming the gospel of salvation, or become confused about our spiritual citizenship, loyalties, and obligations. We are to change society, but by faithfully proclaiming the gospel, which changes lives on the inside.
In Titus 3:1-8, Paul admonishes Titus to remind Christians on Crete of realities they had heard many times before. The four major areas of remembrance pertain to 1) Our duties as Christians (Titus 3: 1–2), 2) to our former condition of unbelief and sin (Titus 3: 3), 3) To our salvation through Jesus Christ (Titus 3: 4–7), and finally 4) To our mission to an unbelieving, lost world (Titus 3: 8).
As a Christian to understand your Responsibility in Society, you must:
1) Remember Your Duties (Titus 3:1–2)
Titus 3:1–2 Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people (ESV).
The seven Christian duties listed here apply to all believers at all times. They are the attitudes and dispositions that should always characterize our lives among those who do not belong to God. The Holy Spirit here defines our obligation to pagan culture. Paul’s instruction to Titus is expressed with the present tense and imperative mood of the verb “remind” (hupomimnesko) and means keep reminding them. The choice of this term “remind” suggests that Paul may already have taught the Cretans concerning their obligations and standards of behavior within a pagan culture. Reminding Christians of these truths should keep them from feeling hostile toward and superior to the unconverted (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 317). Nashville: Broadman & Holman Publishers.).
First, we are to be submissive/subject to rulers and authorities. This duty pertains to our attitude and conduct in regard to secular government. It is important to note that Paul specifies no particular kind or level of government or any particular kind or level of government official. He allows for no exceptions or qualifications (cf. Mt. 17:15-21, 22:15-21; Rom. 13). This a PRESENT MIDDLE INFINITIVE, meaning “continue to put yourself under authority.” It was a military term for the chain of command. This same term is used of Christian wives in 2:5 and Christian slaves in 2:9. It is also used of all Christians in Eph. 5:20. It is basically an attitude of life for Christians in all areas (Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, p. 122). Marshall, Texas: Bible Lessons International.).
Second, we are to be obedient to human authorities. “To be obedient” states the result and visible demonstration of their attitude of submission. The compound infinitive (peitharchein) denotes practical obedience to particular authoritative orders. The context implies obedience to the particular demands of government. The only exception regards their commanding us to do something that is against the command of God. Such an exception is found in the account of Acts 4. When the Sanhedrin, the Jewish high council in Jerusalem, ordered Peter and John “not to speak or teach at all in the name of Jesus,” the apostles replied, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking what we have seen and heard” (Acts 4:18–20; cf. 5:40–42). (Hiebert, D. E. (1981). Titus. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 443). Grand Rapids, MI: Zondervan Publishing House)
Third, we are to be ready for every good work/deed. Paul is not speaking of reluctantly doing what we know we should do in society but of willingly and sincerely being ready and prepared to perform every good deed toward the people around us that we have opportunity to do. He is referring to a sincere, loving eagerness to serve others. No matter how hostile the society around us may be, we are to be good to the people in it whose lives intersect with ours. “While we have opportunity, [we are to] do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). We are to be known for what might be described as consistent aggressive goodness, done not simply out of duty but out of love for our Lord and for other people. The lives of believers should continually demonstrate the spiritual transformation they have received through faith in Jesus Christ. Paul’s emphasis is on living in such a way as to not bring shame on God’s name. (Mangum, D. (Ed.). (2020). Lexham Context Commentary: New Testament (Tt 3:1–7). Bellingham, WA: Lexham Press.)
• I believe one of the reasons why we have had so much push back for our building program is the failure to do this consistently. If we are seen as nothing but a threat to the tax base, parking need or congestion, then we should expect resistance. If we had shown ourselves to be of ongoing, active public good, there would be less resistance from the relevant parties to our plans. One of the best ways have natural gospel opportunities, is to be in the business of providing tangible service to others.
Fourth, verse 2 indicates, that we are to speak evil/malign no one, not even those who contribute most to the assault on biblical standards. Even while contending against the worst of sins committed by the worst of sinners, we must never stoop to maligning those whose sin we detest. Speak evil/Malign is from blasphemeo, from which we get the English blasphemy. It is to slander, curse, and treat with contempt, and it can never be done from a righteous motive. Christians should be careful not to speak evil of or verbally abuse others, who are created in God’s own image and the object of his saving grace (Jas 3:9). (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 319). Nashville: Broadman & Holman Publishers.)
Please turn to 1 Timothy 2
One of the saddest manifestations that I have seen and heard lately is the treatment that some believers are showing for other believers over their vaccination status. Neither side (and it pains me to talk about this as one side or another) should assume the intelligence, motives or lack of love for the other. When 1 Cor. 13 says that “Love believes all things”, it is the requirement that we give others the benefit of the doubt. If we wonder about their motives, then ask them politely. But to mock, ridicule and show general contempt for another believer in Christ, is reprehensible. It pains another image bearer in Christ, creates unnecessary divisions in His body, and is an extremely poor testimony to the world.
It is tragic that many Christians speak contemptuously of others not realizing that in doing so they hinder the work of redemption. Paul instructed Timothy:
1 Timothy 2:1–4 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. (ESV)
• Paul here calls for all sorts of prayer for all sorts of people. The lifestyle encouraged here (peaceful, quiet, godly, dignified), this sort of living commends the gospel. Our role is the free and universal offer of the gospel to every single human being. God’s greater desire, stemming from his hidden will, is to display the full range of his glory (Rom. 9:22–23), which results in election depending upon the freedom of His mercy and not upon human choice (Rom. 9:15–18). (Crossway Bibles. (2008). The ESV Study Bible (p. 2327). Wheaton, IL: Crossway Bibles.)
Fifth, we are to avoid quarreling/be uncontentious, meaning friendly and peaceful toward the lost rather than belligerent. In an ungodly,immoral society it is easy to become angry with those who corrupt it, condemning them and writing them off as hopeless and beyond the pale of God’s grace. But we have no right to become hostile when unbelievers act like unbelievers. “If possible,” Paul admonished believers in Rome, “so far as it depends on you, be at peace with all” (Rom. 12:18). Since God so loved the world that He sent His sinless Son to redeem it, how can we, as sinful recipients of His redeeming grace, be callous and loveless toward those who have not yet received it? Christians were to be known as peacemakers in their relationships and within the church. There may be disagreements, but the believers should actively avoid, not the disagreement, but quarreling about it. When disagreements degenerate into quarreling, there is little possibility of preserving peace and working toward a solution (Barton, B. B., Veerman, D., & Wilson, N. S. (1993). 1 Timothy, 2 Timothy, Titus (pp. 283–284). Wheaton, IL: Tyndale House Publishers.).
Sixth, we are to be gentle. Epieikes (gentle) carries the basic idea of that which is moderate, fair, and forbearing in regard to treatment of others. It has been referred to as “sweet reasonableness,” an attitude that does not hold grudges but always gives others the benefit of any doubt. (1 Cor. 13. A believer is to be anxious to heal rather than to deepen wounds; to preserve peace rather than to destroy it (Campbell, D. (2007). Opening up Titus (p. 94). Leominster: Day One Publications.).
Seventh, and finally, we are to show perfect courtesy/every consideration toward all people, a characteristic closely related to the previous two. In the New Testament it is always used of genuine courtesy/consideration (prautes ) for others and is sometimes translated in this verse as “meekness” (KJV), or “humility” (NIV). In a gracious appeal to His followers, Jesus used the same adjective of Himself, saying, “Take My yoke upon you, and learn from Me, for I am gentle [praus] and humble in heart; and you shall find rest for your souls” (Matt. 11:29).Genuine, heartfelt courtesy/consideration toward all people, is one of the most foundational spiritual virtues. As followers and imitators of Jesus Christ, our calling is not to fight for our rights or privileges against the ungodly. Rather, as we live in this corrupt world in subjection and obedience to human authority, doing good deeds, maligning no one, and being uncontentious, gentle, and meek, we will thereby demonstrate the gracious power of God to transform sinners and make them like Himself. It seems so proper that courtesy should be taught as one of the Christian virtues. Essentially it means humbly thinking of others, putting others first, and saying and doing the gracious thing. Courtesy serves others before self, jumps at opportunities to assist, and expresses prompt appreciation for kindnesses received. It is never crude, vulgar, or rude (MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2143). Nashville: Thomas Nelson.).
Illustration:
The natural question to consider from these admonitions is if a Christian should go into politics. People often confuse directives by not noting the difference between instructions to an individual, and instructions to a collection of individuals. Individual Christian are free to go into politics, but the church, the collective of individual Christians, should not go into politics. If we would have a real moving of the Spirit of God, many of the Christians from our churches would go into these different offices in government today. A good example of this was through the work of the Wesley’s in England. John and Charles Wesley never tried to straighten out the king of England or even the Church of England. They just went out and preached the Word of God. People were converted, among whom were men like William Wilberforce, the great philanthropist and abolitionist. They were men who had been gamblers and drunkards, with no concern for the poor, until they came to know Christ. These men started the great labor movement associated with revival in England, which was the beginning of the movement against child labor and the protection of workmen on the job. We need individuals who will enter into government and take social action, but the church as an organization is not called upon to go into politics. (McGee, J. V. (1991). Thru the Bible commentary: The Epistles (1 and 2 Timothy/Titus/Philemon) (electronic ed., Vol. 50, pp. 170–171). Nashville: Thomas Nelson.)
As a Christian to understand your Responsibility in Society, you must:
2) Remember Your Former Condition (Titus 3:3)
Titus 3:3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. (ESV)
Rather than resent and slander unbelieving leaders, educators, the media, and people in the entertainment industry, and rather than becoming incensed and venomous in our attacks on the immoral agendas of various organizations and movements, we should remember that we ourselves were once like those whom we now are inclined to defame and condemn. We were once just like them and would still be like them if it were not for the saving grace of God, which alone delivered us. In order for us as believers to give a godly testimony in a pagan culture, we must remember that such is to be expected from the ungodly. In our former condition, we ourselves were once foolish, just like the unbelievers among whom we now live and witness and by whom we are so agitated. To reinforce his point, Paul lists seven vices that characterize the unsaved, vices in which we ourselves were once engaged. What Paul is stating is that everyone, including Paul himself were like those whom we are now trying to encourage to live upright lives. There are those who outwardly engage in such behaviors, and these are often punished by society and rulers. However, these same traits can also be harbored inwardly in thoughts and feelings. It is this understanding that explains how Paul is able to confidently declare everyone has lived in these ways. (Mangum, D. (Ed.). (2020). Lexham Context Commentary: New Testament (Tt 3:1–7). Bellingham, WA: Lexham Press.)
First, Paul reminds us, we ourselves were once foolish, ignorant and uninformed. Anoetos (foolish) denotes complete lack of understanding, total ignorance in regard to a particular area of knowledge. Paul’s point here is that no matter how advanced a person’s education and intellectual accomplishments may be, if one does not recognize God and trust in Him for deliverance from sin, such a person is foolish concerning the most important truth regarding themselves. With God, even the wisdom of men is foolishness (cf. Rom. 1:28; 1 Cor. 1:20, 25). Elsewhere Paul refers to unbelievers as those who “are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Eph. 4:18–19) (Black, R., & McClung, R. (2004). 1 & 2 Timothy, Titus, Philemon: a commentary for bible students (p. 254). Indianapolis, IN: Wesleyan Publishing House.).
Second, we should be patient and gracious to the unsaved of our society because, as unbelievers, we too were once by nature disobedient to all authority instituted by God. Fully, this includes being disobedient to both divine and human authority (Titus 1:6, 10; 3:1; then 2 Tim. 3:2; Rom. 1:21, 30), heeding neither the voice of conscience nor the admonitions of parents or the laws of civil magistrates. (Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Pastoral Epistles (Vol. 4, p. 388). Grand Rapids: Baker Book House.)
Third, as unbelievers we were once, by our very nature, led astray/deceived (Planao). This has the basic idea of being purposely led astray. Satan’s objective is to lead sinners into ever greater sin and ungodliness. John refers to him as “the great dragon [who] was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world” (Rev. 12:9). Whether they acknowledge it or not—and the vast majority do not—all unbelievers are children of their “father the devil, and … want to do the desires of [their] father, … [who] was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies” (John 8:44). Reflecting the nature and following the example of their spiritual father, “evil men and impostors will proceed from bad to worse, deceiving and being deceived” (2 Tim. 3:13). In the end times, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24). The first three terms of Paul communicate that once we possessed no wisdom, resisted God’s wisdom, and followed others’ lies. This precisely reflects the past experience of many of us who determined that Christ should lead us because we had followed a path that the world called wise, only to discover that it leads to emptiness (see Ecclesiastes 2:1, 10, 11; 1 Peter 1:18). We must be careful not to return to such deceptive wisdom even in our Christian lives, for virtually all the temptations to find fulfillment in this world’s positions, people, or pleasures remain (Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 359). Wheaton, IL: Crossway Books.).
Please turn to Romans 3
Fourth, as unbelievers we were once, by our very nature, slaves to various passions/lusts and pleasures. Although the unsaved willfully chooses to sin, they do so because their very constitution is sinful, and they have neither the desire nor the ability to be anything but sinful. They are therefore both willingly and inevitably slaves to sin in its many and various passions/lusts and pleasures. The Passions/lusts referred to in Titus 3:3, refers to sinful desires and pleasures to sinful satisfactions. The apostle is speaking of the full gamut of things that fallen people naturally pursue and enjoy. Pleasures is from hedone, from which we derive hedonism, the insatiable pursuit of self-satisfaction that so characterizes modern society. Whether the various passions/lusts and pleasures. involve the misuse of good things that the Lord provides or are intrinsically evil, the natural person desires and enjoys them for purely selfish and sinful reasons. Paradoxically, the hedonistic exercise of freedom does not result in greater freedom; it results in bondage and a lack of freedom. (Gloer, W. H., & Stepp, P. L. (2008). Reading Paul’s Letters to Individuals: A Literary and Theological Commentary on Paul’s Letters to Philemon, Titus, and Timothy. (C. H. Talbert, Ed.) (p. 113). Macon, GA: Smyth & Helwys Publishing, Incorporated.)
In Romans 3:9–18, Paul graphically depicts the sad state of sinners:
Romans 3:9–18 9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.” 13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” 14 “Their mouth is full of curses and bitterness.” 15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.” (ESV)
• Therefore, although we cannot help being dismayed when we see evil flourishing, we should not be surprised. Apart from saving trust in Jesus Christ, a person has no alternative to sin. Paul reminded believers in Rome that before salvation, “you presented your members as slaves to impurity and to lawlessness … resulting in further la lawlessness” (Rom. 6:19).
Fifth, as unbelievers we were once, by our very nature, passing our days/spending our life in malice. Passing our day/Spending translates a form of diago, which has the basic meaning simply of living. But this present active participle carries the further idea of a normal, typical manner of life and is therefore here rendered as, passing our days/spending our life. Malice translates kakia, meaning “evil” or, as one Greek scholar refers to it, “the vicious character generally.” To varying degrees, but inevitably, the unsaved person spends their life maliciously. The malicious person is not kindly disposed toward their neighbor but is malignant toward them (Burk, D. (2018). Titus. In I. M. Duguid, J. M. Hamilton Jr., & J. Sklar (Eds.), Ephesians–Philemon (Vol. XI, p. 520). Wheaton, IL: Crossway.)
Sixth, as unbelievers we were once, by our very by nature, living in envy. Envy is a sin that carries its own judgement: it guarantees its own frustration and disappointment. By definition, the envious person cannot be satisfied with what they have and will always crave for more. Their evil desires and pleasures are insatiable, and they cannot abide any other person’s having something that they themselves do not have or having more of something than they have (MacArthur, J. F., Jr. (1996). Titus (p. 149). Chicago: Moody Press.).
Seventh and finally, as unbelievers we were once, by our very nature, hated by others. Hate is a natural fruit of envy, but it is also produced by many other things. It often has no rational base and simply is expressed for its own sake. It does not need a reason. Hateful persons despise anyone or anything that stands in their way or displeases them. They find themselves hating one another and eventually hating everyone, including those who are most like them. Hatred is not an appealing sin, even to those hated by others. While a veneer of civilization often obscures the bleak truth, the slightest crack in the surface of society reveals the reality behind the facade. The painful truth is that apart from God, people degenerate into little more than animals wrangling over bones. ( Litfin, A. D. (1985). Titus. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 766). Wheaton, IL: Victor Books.)
Illustration: Many have seen the successful show Les Misérables, based on Victor Hugo’s great novel of the same name. Set in France in the last century, it tells the tale of Jean Valjean. He has served a nineteen-year jail sentence of hard labour for stealing a loaf of bread and by the time he is released from prison he is a hardened, violent man, hating all authority. He has been released from prison, but he is still not free. He has to carry an identity card as an ex-convict, and as he travels no innkeeper will let a dangerous felon like him stay the night. He wanders for days until finally a kindly bishop takes him in. But when the house is asleep Valjean gets up and steals the bishop’s silver plates and makes off. The next morning three policemen knock at the bishop’s door. They have found Jean Valjean escaping with the stolen silver and the law is ready to put him in chains for life. Jean has failed to live up to the freedom he had. However, the bishop does the very opposite of what the police or Jean expect. He greets Jean like an old friend. ‘I am delighted to see you,’ he says. ‘Have you forgotten I gave you the candlesticks as well? They are worth a good 200 francs. Did you forget them?’ Jean’s eyes widen in disbelief. The bishop answers the police that the silver was a gift to Jean and, satisfied, they eventually leave. The bishop’s kindness does not change when they are alone. He gives Jean the silver and says, ‘Do not forget that you promised me to use the money to make yourself an honest man.’ The next day as Jean travels on from the bishop’s house his knee buckles under him. It is as if he is overwhelmed by an invisible power and the weight of a bad conscience. He falls to the ground exhausted. ‘What a wretch I am!’ he cries. Then his emotions overflow, he bursts into tears of remorse, guilt and shame. But then those tears turn into tears of broken-hearted love as a great sense of God’s love and having been totally forgiven sweeps over him. It is like an extraordinary light that completely transforms his life. The bitterness of his soul is melted, and now he is truly a free man! He is free to love, ready to do good to all. The story unfolds as a vengeful detective, who dislikes Valjean, stalks him for the next twenty years trying to prove something against him. But he cannot catch him out, for Valjean is a changed man. Valjean has been transformed by the knowledge of full forgiveness. That same forgiveness in all its fulness is ours as we come in repentance and faith to the Lord Jesus who died for sinners. That same freedom, in all its fulness, is there for us. (Benton, J. (1997). Straightening Out the Self-Centered Church: The Message of Titus (pp. 150–151). Darlington, England: Evangelical Press.)
As a Christian to understand your Responsibility in Society, you must:
3) Remember Your Salvation (Titus 3:4–7)
Titus 3:4–7. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. (ESV)
As the apostle moves to his third reminder, the transitional conjunction “But” turns the emphasis from remembering our former condition of lostness to the equally important need to remember our present condition of salvation. Again, Paul lists seven categories (as in both previous points), this time the seven aspects of salvation that are revealed in the single sentence that comprises verses 4–7. In this short passage Paul sweeps across the glorious truths of salvation, every facet of which is sovereignly initiated and empowered by God alone. The first two things that we should remember is that we were saved by the goodness and lovingkindness of God our Savior. God’s “goodness” (Chrestotes ) includes His generosity especially toward humanity and for humanity’s benefit (cf. Rom 2:4). The term rendered “lovingkindness” is philanthropia, from which the English word “philanthropy’ is derived. It specifically denotes God’s “love for humanity”, manifested in ways like common grace. The purpose of the manifestation of God’s lovingkindness was to bring salvation; therefore, God is referred to as “our Savior”. Paul again refers to God as Savior, the central title for both God the Father and for Christ the Son and the theme of this letter (see also 1:3, 4; 2:10, 11, 13; 3:6). It is the sovereign lovingkindness of God that initiates repentance, the first step in salvation. (cf. Lk. 6:35; Eph. 2:4-7) (Lea, T. D., & Griffin, H. P. (1992). 1, 2 Timothy, Titus (Vol. 34, p. 321). Nashville: Broadman & Holman Publishers.).
Third, we should remember that we did not save ourselves by self-effort or any other means, but according to verse 5, God saved us, “He saved us” simply records the historic fact of His saving work in all who have accepted salvation in Christ. The aorist tense records the past saving act; we now possess His salvation, although it is still incomplete, awaiting its consummation at Christ’s return. He saved us not because of/on the basis of works/deeds done by us in righteousness, but according to His own mercy. Saved is from sozo, which, although it is sometimes used in the New Testament of physical, temporal deliverance (see, e.g., Matt. 8:25; John 12:27), is most often used of spiritual salvation. In the negative sense, salvation relates to our deliverance from the penalty of sin, that is, from divine wrath, spiritual death, and hell (Rom. 5). In the positive sense, salvation grants us the privilege “to come to the knowledge of the truth” (1 Tim. 2:4), to be made “alive together with Christ” (Eph. 2:5), to be delivered “from the domain of darkness, and transferred … to the kingdom of His beloved Son” (Col. 1:13), and to have “the hope of eternal life” (Titus 1:2). (Hiebert, D. E. (1981). Titus. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 445). Grand Rapids, MI: Zondervan Publishing House.).
Please turn to Ephesians 2
No deeds, even those done in relative righteousness, could have earned or merited our salvation. Apart from the sin necessitating salvation, people make no contribution to God’s sovereign and gracious work of salvation. We did not deserve deliverance from sin and death. We did not deserve to be born again, recreated in the very image of our Lord. We did not deserve to become God’s children and joint heirs with His only begotten Son, Jesus Christ. We did not deserve the promise of everlasting life, which we will spend in heaven in the continual presence of God. These words emphasize that our salvation is a consequence of what is in God’s heart, not what is in our heart (Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 361). Wheaton, IL: Crossway Books.)
The Savior did not redeem us because of anything that we were, or could ever be, in ourselves. Ephesians 2 makes it clear:
Ephesians 2:4–9 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them (ESV).
We were rather saved, as Titus 3:5 continues, according to His own mercy. Mercy is from eleos, which refers to the outward manifestation of pity and assumes need on the part of those who receive it and sufficient resources to meet the need on the part of those who show it. In some ways, mercy is similar to grace, which Paul mentions in verse 7. But whereas grace relates to guilt, mercy relates to affliction. Whereas grace relates to the state of the sinner before God the judge, mercy relates to the condition of the sinner in their sin. Whereas grace judicially forgives the offender for his wrongdoing, mercy compassionately helps them recover. The three words, “kindness,” “love,” and “mercy” (Titus 3:4–5) all represent aspects of God’s grace. (Litfin, A. D. (1985). Titus. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 766). Wheaton, IL: Victor Books.)
Fourth, we should remember that we were saved by God’s mercifully deciding to grant the washing of regeneration. When we were saved, we were cleansed of our sin, the decay and filth that is produced by spiritual deadness. Speaking of that truth in his letter to the church at Ephesus, Paul explains that we were cleansed “by the washing of water with the word” (Eph. 5:26). Palingenesia (regeneration) carries the idea of receiving new life, of being born again, or born from above. (Eph. 5:26; 1 Jn. 2:29, 3:9, 4:7, 5:1). The Holy Spirit is the instrumental means of our inner transformation—cleansing sin (washing), providing new life (rebirth), and making us new creatures (renewal). (Hughes, R. K., & Chapell, B. (2000). 1 & 2 Timothy and Titus: to guard the deposit (p. 362). Wheaton, IL: Crossway Books.)
Fifth, we should remember that our salvation came through our renewal of the Holy Spirit. This phrase moves to the next logical step: the effect, or result, of regeneration—namely, the new life that emerges from the new birth. In Romans 8:2, Paul reveals that “the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.” The Holy Spirit, working through the Word, empowers our new life in Christ. (2 Cor. 5:17; 1 Pt. 1:2; 2 Cor. 3:18). In this beginning of sanctification, in his Systematic Theology, Louis Berkhof wrote, “Sanctification is that gracious and continuous operation of the Holy Spirit, by which He delivers the justified sinner from the foolishness of sin, renews his whole nature in the image of God, and enables him to perform good works.” God does enable us. But we must partner with his Spirit to produce the goodness he intends, putting faith into practice through the commitment of our wills. .( Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, p. 384). Nashville, TN: Broadman & Holman Publishers.)
To further enable this sanctification verse 6 notes, He poured out His Spirit upon us richly and without measure when we were born again (cf. Acts 2:38–39; 1 Cor. 12:7, 11, 13). The Holy Spirit gives us spiritual life, sustains our spiritual life, empowers our spiritual life, and guarantees that our spiritual life will become eternal life, because He is the seal, or guarantee, of eternal life (Eph. 1:13–14).
Sixth, in order to prevent feelings of hostility toward the corrupters of our society, we should remember that we were saved only by the substitutionary and atoning sacrifice of God’s Son, Jesus Christ our Savior, which God, by His eternal decree, made efficacious for us before we were even born. His death in our place and for us is the means, and the only means, of our salvation. (Acts 2:23). In one simple way we can consider of salvation here that God thought it, Christ bought it, and the Spirit caused it (Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2524). Nashville: Thomas Nelson.).
The seventh and final aspect of sovereign salvation is equally from God alone. We should remember that we were saved, as verse 7 notes, “so that being justified by his grace we might become heirs according to the hope of eternal life”. “So that” is a purpose statement (hina) like 3:8, 13 and 14) (Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, p. 127). Marshall, Texas: Bible Lessons International.) salvation entails being justified by by God’s grace, as Paul has already alluded to in verse 5 (2 Tim. 1:9; cf. Rom. 4:2–8; 9:11; Eph. 2:8–9). Paul is not here using justified in its narrow, forensic sense of God’s declaring believers righteous based on the merits of Jesus Christ that are applied on their behalf (see, e.g., Rom. 4:6–8; cf. 3:24, 26; Gal. 2:7). He is rather using justified in its broad, more general sense as a synonym for salvation. That divine saving grace provides another amazing benefit to undeserving sinners: By faith they become heirs according to the hope of eternal life. As Paul declares more fully in his Roman letter, “The Spirit Himself bears witness with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him” (Rom. 8:16–17). Peter exults: “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven” (1 Pet. 1:3–4). It’s important to realize that our heavenly citizenship (Phil. 3:20) does not absolve us from responsibilities as citizens on earth (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 267). Wheaton, IL: Victor Books.).
Illustration: “Sharing the Glory”
The documents of surrender officially ending World War II were signed by the Japanese and designated representatives of allied nations on September 2, 1945. General Douglas MacArthur, officiating the ceremony aboard the USS Missouri, was the last to sign on behalf of the United States. MacArthur took his Parker fountain pen and simply signed his first name, “Douglas.” He then passed the pen to General Wainwright, who signed “Mac.” MacArthur then handed the pen to General Percival, who signed “Arthur.” This unusual procedure was MacArthur’s way of honoring the two U.S. generals who had suffered severe persecution as prisoners of war. They had persevered, and now they were allowed to share in the glory of victory. Likewise, Paul describes those who persevere in the spiritual battles fought this side of heaven. In Romans 8:17 he calls them “co-heirs.” Those who share in the sufferings of Christ will also share in his glory (Larson, C. B., & Ten Elshof, P. (2008). 1001 illustrations that connect (p. 441). Grand Rapids, MI: Zondervan Publishing House.)
Finally, as a Christian to understand your Responsibility in Society, you must:
4) Remember Your Mission (Titus 3:8)
Titus 3:8 8 The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. (ESV)
Fourth, and only briefly, if we want to live the way God wants us to live in a pagan society, not resenting the very people we are to reach, we must remember our divinely ordained mission to that society. We must live as we have been instructed in chapter 2. These things refer to everything Paul has emphasized in that chapter and in the first seven verses of chapter three: namely, the way believers should live and act in regard to one another within the church (Titus 2:1–15) and the way they should live and act before the unbelieving world (Titus 3:1–7). Titus was to insist/speak confidently about those truths to the churches, in order that, as Paul already has mentioned (Titus 3:1), those who have believed in God may be careful to devote themselves/engage in good works/deeds. This is a PERFECT ACTIVE PARTICIPLE, which describes a past act with continuing results which becomes a settled state of being. Good works/deeds are the result, not the cause, of the saving, transforming power of God’s grace in one’s life. Theologically, they have no saving, transforming power. C. H. Spurgeon rightly states: “Works of righteousness are the fruit of salvation, and the root must come before the fruit. The Lord saves His people out of clear, unmixed, undiluted mercy and grace, and for no other reason.” (C. H. Spurgeon, The Treasury of the Bible, vol. 7 (Grand Rapids: Baker, reprint, 1988), 905).
Biblically grounded and faithful believers remember their duty to submit to human authority, even that which is unjust, ungodly, and pagan. They remember their former condition as unbelievers, knowing that, but for the grace of God, they would still be lost and condemned. They remember the marvelous gift of salvation, which they have received because of God’s kindness, His love, His mercy, His washing of regeneration, His renewing by the Holy Spirit, by His Son—all by His sovereign grace. And they remember that the Lord has called them to be His witnesses before the lost and condemned world in which they now live. They therefore recognize that it is not their calling to change culture, to reform outward behavior, or to try to redeem society superficially. When Christians exalt the Word of God and demonstrate God’s power to transform lives, these things are excellent/good and profitable for people—for the believers themselves and, even more significantly as far as the emphasis of this passage is concerned, for the unsaved sinners around them who are drawn to Christ by the exemplary lives of those He has graciously transformed. By a devotion to what is morally right as well as beneficial to others, the Christian’s good works make a distinct contribution to society and also bring glory to God. (Richards, L. O. (1991). The Bible reader’s companion (electronic ed., p. 849). Wheaton: Victor Books.)
(Format Note: Outline & some base commentary from MacArthur, J. F., Jr. (1996). Titus (pp. 133–157). Chicago: Moody Press.)
