Titus: Chapter 3

Wayne King

25 Dec 2025 • 11 min read

Historical and Literary Context

Original Setting and Audience: Titus was stationed on the island of Crete, a strategic Roman province with a notorious reputation for moral volatility and social turbulence. The Cretan culture was characterized by the ancient world as "always liars, evil brutes, lazy gluttons" (Titus 1:12), a stereotype Paul leverages to highlight the transformative power of the Gospel. The church, likely a network of house churches, was in its infancy and struggling to establish order amidst a society that prioritized self-interest, Greco-Roman paganism, and "Jewish myths." The audience consisted of new converts—both Jews and Gentiles—who needed to understand how their internal transformation through Christ should manifest in a society governed by Roman law and rigid social hierarchies.

Authorial Purpose and Role: Paul writes as a mentor and apostolic authority to Titus, his "true son in our common faith." His primary purpose in Chapter 3 is to transition from the internal behavior of the church (Chapters 1–2) to the believer’s public testimony. Paul aims to provide a theological basis for "good works" (kala erga), ensuring the Cretan Christians do not become isolationists or rebels, but rather exemplary citizens whose conduct makes the Gospel attractive. He establishes that ethical living is not the cause of salvation but the necessary consequence of God’s grace.

Literary Context: Chapter 3 serves as the "ethical climax" of the letter. Having established the criteria for elders (Chapter 1) and the conduct of the household (Chapter 2), Paul now addresses the believer’s relationship to the State and the broader community. The chapter moves from the imperative (what to do) to a profound indicative (what God has done in the Gospel) in verses 4–7—one of the richest soteriological summaries in the New Testament—before concluding with practical warnings against divisiveness.

Thematic Outline

A. Civic Duty and Public Virtue (vv. 1-2)

B. The Theological Foundation: Grace and Regeneration (vv. 3-7)

C. The Pragmatic Mandate: Devotion vs. Division (vv. 8-11)

D. Final Instructions and Apostolic Greetings (vv. 12-15)

Exegetical Commentary: The Meaning "Then"

Civic Duty and Public Virtue (vv. 1-2)

Verse 1: Paul opens with the command to "remind the people" (hypomimnēske), implying that these instructions were not novel but required constant reinforcement against the naturally rebellious Cretan temperament. The command to "be subject to rulers and authorities" (archais exousiais hypotassesthai) uses the middle voice of hypotassō, suggesting a voluntary submission to the divine order reflected in human government. In the Roman context, where the Emperor was often deified and dissent was viewed as treason, this was a matter of pietas (duty/loyalty). However, Paul adds the requirement to "be obedient" (peitharchein) and "ready to do whatever is good" (pros pan ergon agathon hetoimous). The term hetoimous (ready) shifts the Christian identity from passive law-abiding subjects to proactive contributors to the public good.

Verse 2: The ethical mandate expands to interpersonal speech: "to slander no one" (mēdena blasphēmein). In a culture of honor-shame where verbal retaliation was expected, Paul demands restraint. He pairs this with the call to be "peaceable" (amachous—literally "non-fighting") and "considerate" (epieikeis).

Deep Dive: Epieikeis (Considerate/Gentle) (v. 2)

Core Meaning: Often translated as "gentle," "yielding," or "sweetly reasonable," epieikeia describes a person who does not insist on the strict letter of the law when doing so would be unjust or harsh. It is the ability to extend grace beyond legal requirement.
Theological Impact: This term characterizes the nature of Christ Himself (2 Cor 10:1). By exhibiting epieikeia, Cretan believers were modeling the very forbearance God showed them, effectively de-escalating social friction caused by their conversion to a "foreign" religion.
Context: In Aristotelian ethics, epieikeia was the superior virtue that corrected legalistic justice. In the Greco-Roman world, where asserting one's rights was a sign of status, this "voluntary yielding" was counter-cultural and radical.
Modern Analogy: Imagine a driver who has the legal right of way but chooses to let a struggling car merge in smoothly; it is the choice of grace over the rigid insistence of "being right."

Paul concludes the verse with the command to be "gentle (prautēs) toward everyone" This universal scope ("everyone" not just fellow believers or social equals) shattered the boundaries of Roman class stratification.

The Theological Foundation: Grace and Regeneration (vv. 3-7)

Verse 3: Paul employs a "vice list" to create a sharp "then vs. now" contrast. Crucially, he uses the inclusive "we too" (ēmen gar pote kai hēmeis), identifying the apostles and the Cretans with the same fallen condition. They were "foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures." The term douleuontes (enslaved) diagnoses the human condition not merely as bad behavior, but as ontological bondage to hēdonais (hedonism). By highlighting their former malice and envy, Paul removes any ground for self-righteousness against the pagan neighbors mentioned in verse 2.

Verse 4: The conjunction "But" (de) marks the divine interruption. The text shifts from human depravity to the "kindness and love of God our Savior." The word for "love" is philanthrōpia (literally "love for humanity"). In the Greco-Roman context, philanthrōpia was a virtue ascribed to a "good Emperor" or wealthy patron who bestowed gifts upon the city to secure loyalty. Paul subverts the Imperial cult by identifying God as the true "Philanthropist" who acts not out of political necessity, but out of genuine chrēstotēs (kindness).

Verse 5: Paul explicitly denies the efficacy of human merit: "he saved us, not because of righteous things we had done." The focus is entirely on God’s eleos (mercy). The mechanism of this salvation is described as the "washing of rebirth" (loutrou palingenesias) and "renewal by the Holy Spirit."

Deep Dive: Palingenesia (Rebirth) (v. 5)

Core Meaning: Palingenesia literally means "regeneration," "new birth," or "genesis again." It appears only twice in the NT (here and Matthew 19:28).
Theological Impact: It signifies a total ontological shift—not a moral renovation but a re-creation. Paul uses it to emphasize that the source of "good works" is a divine act of creation that instills a new nature.
Context: In Stoic philosophy, palingenesia referred to the cosmic restoration of the universe after a periodic great fire. Paul "baptizes" this term, moving it from a cosmic cycle to the individual believer's soul, effected by the Holy Spirit.
Modern Analogy: It is like "factory resetting" a corrupted device and installing an entirely new operating system. You don't just patch the bugs (sins); you replace the underlying architecture so it functions as originally designed.

Verse 6: This renewal is not a trickle but a flood: the Spirit is "poured out on us generously" (plousiōs—richly). This adverb contrasts the scarcity of Roman patronage with the abundance of God’s grace. The mediation of this pouring is "through Jesus Christ our Savior," emphasizing the Trinitarian structure of salvation: the Father sends the Spirit through the Son.

Verse 7: The goal of this process is forensic and relational. Having been "justified" (dikaiōthentes—declared righteous) by His grace, believers become "heirs" (klēronomoi). In Roman law, the heir had a legal claim to the father's estate and status. Paul uses this legal framework to assure the Cretans that their "hope of eternal life" is not wishful thinking but a guaranteed inheritance, legally secured in the heavenly court.

The Pragmatic Mandate: Devotion vs. Division (vv. 8-11)

Verse 8: Paul ratifies the preceding theology (vv. 4-7) with the formula, "This is a trustworthy saying" (pistos ho logos). He commands Titus to "stress these things" (diabebaiousthai—speak confidently) so that believers may be "careful to devote themselves to doing what is good." The verb proistasthai (devote) implies taking the lead or standing first. It is a strategic commitment to being the most helpful members of society. Paul labels these works "excellent and profitable," using economic language to show their value to the community.

Verse 9: In sharp contrast, Titus is to "avoid" (periistaso—literally "turn around from") "foolish controversies and genealogies and arguments and quarrels about the law,". In the Cretan context, these likely referred to speculative Jewish-Christian "myths" regarding ancestral lineages or Torah observance. Paul deems them anōpheleis (unprofitable) and mataioi (useless/empty). While good works yield a "profit" for the community, these debates are spiritually bankrupt.

Verse 10: Paul establishes a clear protocol for maintaining church unity. He addresses the "divisive person" (hairetikon).

Deep Dive: Hairetikon (Divisive Person) (v. 10)

Core Meaning: The root hairesis means "choice" or "opinion." In the NT, a hairetikon is one who chooses their own opinion over the received apostolic truth, creating a faction or sect.
Theological Impact: Paul prioritizes the unity of the body (koinōnia) above individual speculative "insights." A person who creates factions threatens the church's witness more than external persecution does.
Context: In Greek philosophy, hairesis was a neutral term for a school of thought (e.g., the Stoic school). Paul redefines it negatively: in the Church, truth is revealed, not chosen. To create a private "school" within the church is to fracture the body of Christ.
Modern Analogy: It is like a member of an orchestra who decides to play their own improvised melody in a different key and tempo than the rest of the ensemble. They are not just "different"; they are ruining the harmony for the entire audience and must be removed to restore the music.

Verse 11: The rationale for rejection is that such a person is "warped" (exestraptai—twisted inside out) and "sinful." They are autokatakritos ("self-condemned"). By persisting in division after two clear warnings, their own actions provide the judicial evidence against them; they have judged themselves unworthy of the community.

Verse 12: Paul pivots to logistics, mentioning "Artemas or Tychicus." This reveals the collaborative, mobile nature of the apostolic mission. Titus is not a permanent monarch of the Cretan church but a delegate. Paul instructs him to come to "Nicopolis" (City of Victory), a strategic hub in Epirus, for the winter.

Final Instructions and Apostolic Greetings (vv. 13-15)

Verse 13: Paul issues a specific logistical command: "Do everything you can to help Zenas the lawyer and Apollos on their way." The phrase "help on their way" translates the technical missionary term propempō, which meant provisioning travelers with food, money, and companions for the next leg of their journey.

Zenas the Lawyer: He is the only person in the NT identified as a nomikos. Whether he was an expert in Roman civil law or Jewish Torah is debated, but his pairing with Apollos (a famous preacher) suggests that professional expertise and spiritual gifting were equally valued in the mission.
Apollos: A native of Alexandria known for his eloquence (Acts 18:24). Their presence indicates that Titus was part of a larger, interconnected apostolic network.

Verse 14: Paul reiterates his central theme one final time: "Our people must learn to devote themselves to doing what is good." The verb manthanetōsan ("let them learn") is crucial; it implies that "good works" are not always instinctive but require paideia (training) and discipline. The specific goal is to "provide for urgent needs" and "not live unproductive lives" (akarpoi—literally "unfruitful"). This command serves as the final antidote to the Cretan stereotype of the "lazy glutton" (1:12); the Gospel transforms consumers into producers.

Verse 15: The letter closes with a standard but warm greeting: "Everyone with me sends you greetings. Greet those who love us in the faith." The final benediction is "Grace be with you all." The "you" is plural (pantōn hymōn), confirming that while the letter was addressed to Titus, Paul intended it to be read aloud to the entire Cretan congregation as a public charter for their community life.

The Hermeneutical Bridge: The Meaning "Now"

Timeless Theological Principles

The Source of Ethics is Grace: Christian behavior is not an attempt to earn God's favor but a reflexive response to the "kindness and love" (philanthropy) of God already received.
The Public Witness of the Church: The way believers interact with secular authorities and neighbors—specifically through "sweet reasonableness" (epieikeia)—is a primary tool for making the Gospel attractive.
The Nature of Salvation: Salvation is a monergistic (God-alone) act involving the Trinitarian agency: the Father’s mercy, the Son’s mediation, and the Spirit’s regenerating wash.
Ecclesial Hygiene: Unity is so vital to the mission that persistent divisiveness must be handled with clear, firm discipline (rejection) rather than endless debate.

Bridging the Contexts

i. Elements of Continuity (What Applies Directly)

Civic Responsibility: The command to be "subject to rulers and authorities" (v. 1) remains a direct mandate. Believers are called to be exemplary citizens who contribute to the common good, honoring the order God has placed in society.
Verbal Restraint: The prohibition against "slandering" neighbors (v. 2) applies universally. In an age of digital polarization, the call to be "peaceable and considerate" is a distinctive mark of the Spirit.
Missionary Support: The practice of propempō (provisioning Zenas and Apollos) translates directly to the modern church’s responsibility to financially and logistically support those sent out for the Gospel.
Rejection of Divisiveness: The protocol for warning and avoiding a "divisive person" (v. 10) is a permanent rule for church governance.

ii. Elements of Discontinuity (What Doesn't Apply Directly)

Specific "Jewish Myths": The "genealogies and arguments about the law" (v. 9) refer to specific First Century Jewish-Christian speculations. While the principle of avoiding useless debate stands, the specific content of those debates (Mosaic dietary laws, ancestral lineages) is not the primary threat to the modern church.
Roman Patronage Dynamics: Paul’s use of "philanthropy" and "heirs" draws heavily on Roman social structures where a client was legally indebted to a patron. While the theological debt remains, the specific social institution of Roman patronage does not exist in the same form today.
Apostolic Delegates: Titus functioned as a direct apostolic representative with authority to appoint elders across an entire island. This unique, foundational office does not exist today; modern pastors do not hold the same "plenipotentiary" authority over multiple cities.
Logistical Particulars: The instructions to meet in "Nicopolis" or specifically support "Zenas" are historical artifacts of Paul's itinerary and do not constitute a command for modern leaders to winter in Greece.

Christocentric Climax

The Text presents the "Warped and Self-Condemned Rebel."

In Titus 3, the human condition is diagnosed as a structural twisting of the soul—a state where we are "enslaved by passions," "hated by others," and biologically prone to "foolish controversies." We are the "lazy gluttons" of the spiritual world, unable to produce fruit.

Christ provides the "Philanthropic Healer and the New Genesis."

Jesus appears as the Philanthrōpos—the God who loves humanity not for its merit, but out of His own kindness. He enters the chaos of our "malice and envy" and, through the "washing of rebirth" (palingenesia), provides the re-creation we could not manufacture. He is the ultimate "Good Work" of God. Where the first Adam brought a "warped" existence and social strife, Christ, the True Heir, shares His inheritance with us, transforming "self-condemned" rebels into "heirs of hope" empowered by the Spirit.

Key Verses and Phrases

Titus 3:4-5: "But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy."

Significance: This is the theological anchor of the epistle. It defines the "Gospel of Grace" by contrasting the utter inability of human "righteous things" with the objective, historical appearance of God’s kindness.

Titus 3:5b: "...He saved us through the washing of rebirth and renewal by the Holy Spirit."

Significance: It introduces the concept of palingenesia (regeneration), defining salvation as a radical restart of the human operating system by the Holy Spirit.

Titus 3:8: "This is a trustworthy saying... so that those who have trusted in God may be careful to devote themselves to doing what is good."

Significance: This verse bridges the gap between doctrine and duty. It shows that the purpose of high theology is to produce a people who are "careful" (thoughtful/strategic) about doing good in the world.

Concluding Summary & Key Takeaways

Titus 3 serves as the "public charter" for the Christian church. Paul argues that the only way for the church to survive and thrive in a hostile, "Cretan-like" culture is not by withdrawing into a holy huddle, nor by fighting back with political aggression, but by overwhelming the world with "good works" and "sweet reasonableness." This counter-cultural behavior is fueled entirely by the "philanthropy" of God, who washed and renewed believers when they were at their worst.

Key Takeaways:

The Logic of Kindness: We are gentle with "all men" (v. 2) because God was kind to us when we were "foolish" (v. 3). Our ethics toward the world mirror God’s grace toward us.
Good Works are Learned: Christians must "learn to devote themselves" (v. 14) to good works. It requires training to move from being a "consumer" of grace to a "producer" of public good.
Stop the Bleeding: The church must ruthlessly cut off "foolish controversies" and "divisive people" (v. 10) because they drain the energy needed for the mission.
Salvation is Holistic: It is not just forgiveness of sins; it is a "washing of rebirth" and a "renewal" that changes the believer's ontological status from slave to heir.