King James Version
Titus 3
15 verses with commentary
Do Good Works
Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
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Put them in mind to be subject to principalities and powers, to obey magistrates—ὑπομίμνῃσκε (hypomimnēske, remind/put in remembrance) αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι (autous archais exousiais hypotassesthai, them to submit to rulers and authorities). πειθαρχεῖν (peitharchein, obey/be persuaded by rulers). Civil submission is Christian duty, not optional (Romans 13:1-7, 1 Peter 2:13-17).
To be ready to every good work (πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, pros pan ergon agathon hetoimous einai)—ἕτοιμος (hetoimos, ready/prepared). Christians should be society's most useful citizens, eager for common-grace good works benefiting all. This counters the charge that Christianity produced useless otherworldly mystics. Believers serve earthly authorities while awaiting the heavenly King.
To be ready to every good work (πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι, pros pan ergon agathon hetoimous einai)—ἕτοιμος (hetoimos, ready/prepared). Christians should be society's most useful citizens, eager for common-grace good works benefiting all. This counters the charge that Christianity produced useless otherworldly mystics. Believers serve earthly authorities while awaiting the heavenly King.
To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
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To speak evil of no man (μηδένα βλασφημεῖν, mēdena blasphēmein)—βλασφημέω (blasphēmeō, slander/revile) is strong language, the same verb for blaspheming God. Malicious speech against humans maligns God's image. To be no brawlers (ἀμάχους εἶναι, amachous einai)—ἄμαχος (amachos, peaceable/not combative), avoiding unnecessary quarrels (2 Timothy 2:24).
But gentle, shewing all meekness unto all men (ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους, epieikeis, pasan endeikmnenous prautēta pros pantas anthrōpous)—ἐπιεικής (epieikēs, gentle/reasonable/yielding). πραΰτης (prautēs, meekness/gentleness) is strength under control (Moses was meekest, Numbers 12:3, yet confronted Pharaoh). πρὸς πάντας ἀνθρώπους (pros pantas anthrōpous, toward all men)—universal application, not just believers.
But gentle, shewing all meekness unto all men (ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους, epieikeis, pasan endeikmnenous prautēta pros pantas anthrōpous)—ἐπιεικής (epieikēs, gentle/reasonable/yielding). πραΰτης (prautēs, meekness/gentleness) is strength under control (Moses was meekest, Numbers 12:3, yet confronted Pharaoh). πρὸς πάντας ἀνθρώπους (pros pantas anthrōpous, toward all men)—universal application, not just believers.
Saved by God's Mercy
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
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For we ourselves also were sometimes foolish, disobedient, deceived—γάρ (gar, for) explains why Christians should be gentle (v. 2): we remember our former state. ἦμεν γάρ ποτε (ēmen gar pote, for we were once) ἀνόητοι (anoētoi, foolish/senseless), ἀπειθεῖς (apeitheis, disobedient), πλανώμενοι (planōmenoi, deceived/wandering). Grace found us in this condition; we didn't climb out.
Serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another—δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις (douleuontes epithymiais kai hēdonais poikilais, enslaved to various desires and pleasures). ἐν κακίᾳ καὶ φθόνῳ διάγοντες (en kakia kai phthonō diagontes, living in malice and envy), στυγητοί (stygētoi, hateful/detestable), μισοῦντες ἀλλήλους (misountes allēlous, hating one another). This is the universal human condition apart from grace—comprehensive depravity.
Serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another—δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις (douleuontes epithymiais kai hēdonais poikilais, enslaved to various desires and pleasures). ἐν κακίᾳ καὶ φθόνῳ διάγοντες (en kakia kai phthonō diagontes, living in malice and envy), στυγητοί (stygētoi, hateful/detestable), μισοῦντες ἀλλήλους (misountes allēlous, hating one another). This is the universal human condition apart from grace—comprehensive depravity.
But after that the kindness and love of God our Saviour toward man appeared, love: or, pity
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But after that the kindness and love of God our Saviour toward man appeared—ἀλλά (alla, but) marks glorious contrast. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη (hote de hē chrēstotēs kai hē philanthrōpia epephanē, when the kindness and philanthropy appeared). χρηστότης (chrēstotēs, kindness/goodness) and φιλανθρωπία (philanthrōpia, love for humanity—literally "man-loving") both describe God's character.
ἐπεφάνη (epephanē, appeared/dawned)—the same verb as 2:11, referring to Christ's incarnation. τοῦ σωτῆρος ἡμῶν θεοῦ (tou sōtēros hēmōn theou, of God our Savior)—God's saving nature manifested historically in Christ. While we were enslaved (v. 3), God's kindness appeared—grace's initiative, not human seeking.
ἐπεφάνη (epephanē, appeared/dawned)—the same verb as 2:11, referring to Christ's incarnation. τοῦ σωτῆρος ἡμῶν θεοῦ (tou sōtēros hēmōn theou, of God our Savior)—God's saving nature manifested historically in Christ. While we were enslaved (v. 3), God's kindness appeared—grace's initiative, not human seeking.
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;
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Not by works of righteousness which we have done—οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς (ouk ex ergōn tōn en dikaiosynē ha epoiēsamen hēmeis)—emphatic negation of works-based salvation. ἔργα (erga, works) ἐν δικαιοσύνῃ (en dikaiosynē, in righteousness) are our best moral efforts. Paul demolishes all merit theology: salvation isn't earned.
But according to his mercy he saved us (ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς, alla kata to autou eleos esōsen hēmas)—κατὰ τὸ ἔλεος (kata to eleos, according to mercy) defines salvation's basis. ἔσωσεν (esōsen, he saved)—aorist tense: accomplished fact. By the washing of regeneration, and renewing of the Holy Ghost (διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, dia loutrou palingenesias kai anakainōseōs pneumatos hagiou)—λουτρόν (loutron, washing/bath), παλιγγενεσία (palingenesia, rebirth/regeneration), ἀνακαίνωσις (anakainōsis, renewal). Baptismal imagery depicts spiritual reality: cleansing, new birth, Spirit's work.
But according to his mercy he saved us (ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς, alla kata to autou eleos esōsen hēmas)—κατὰ τὸ ἔλεος (kata to eleos, according to mercy) defines salvation's basis. ἔσωσεν (esōsen, he saved)—aorist tense: accomplished fact. By the washing of regeneration, and renewing of the Holy Ghost (διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, dia loutrou palingenesias kai anakainōseōs pneumatos hagiou)—λουτρόν (loutron, washing/bath), παλιγγενεσία (palingenesia, rebirth/regeneration), ἀνακαίνωσις (anakainōsis, renewal). Baptismal imagery depicts spiritual reality: cleansing, new birth, Spirit's work.
Which he shed on us abundantly through Jesus Christ our Saviour; abundantly: Gr. richly
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Which he shed on us abundantly through Jesus Christ our Saviour—οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως (hou execheen eph hēmas plousiōs)—ἐκχέω (ekcheō, pour out) πλουσίως (plousiōs, richly/abundantly). The Holy Spirit wasn't given sparingly but lavishly poured out (Acts 2:17-18, 33). διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν (dia Iēsou Christou tou sōtēros hēmōn, through Jesus Christ our Savior)—Christ mediates the Spirit's outpouring.
Trinitarian salvation: the Father's mercy (v. 5a), the Spirit's regenerating work (v. 5b), the Son's mediation (v. 6). All three persons cooperate in redemption. The Spirit's abundance contrasts with our poverty (v. 3); we contribute nothing but sin, God supplies everything for salvation.
Trinitarian salvation: the Father's mercy (v. 5a), the Spirit's regenerating work (v. 5b), the Son's mediation (v. 6). All three persons cooperate in redemption. The Spirit's abundance contrasts with our poverty (v. 3); we contribute nothing but sin, God supplies everything for salvation.
That being justified by his grace, we should be made heirs according to the hope of eternal life.
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That being justified by his grace—ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι (hina dikaiōthentes tē ekeinō chariti)—δικαιόω (dikaioō, justify/declare righteous) is forensic: God's legal verdict of "not guilty." τῇ χάριτι (tē chariti, by grace)—instrumental dative: grace is the means. Justification is by grace alone through faith alone (implied from context), not works (v. 5).
We should be made heirs according to the hope of eternal life (κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου, klēronomoi genēthōmen kat elpida zōēs aiōniou)—κληρονόμος (klēronomos, heir) means we inherit what we didn't earn. κατ᾽ ἐλπίδα (kat elpida, according to hope)—we possess legally but await experientially. ζωῆς αἰωνίου (zōēs aiōniou, of eternal life) echoes v. 2—what God promised before time, we inherit through justification.
We should be made heirs according to the hope of eternal life (κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου, klēronomoi genēthōmen kat elpida zōēs aiōniou)—κληρονόμος (klēronomos, heir) means we inherit what we didn't earn. κατ᾽ ἐλπίδα (kat elpida, according to hope)—we possess legally but await experientially. ζωῆς αἰωνίου (zōēs aiōniou, of eternal life) echoes v. 2—what God promised before time, we inherit through justification.
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.
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This is a faithful saying—πιστὸς ὁ λόγος (pistos ho logos, faithful/trustworthy the word)—formula appearing five times in Pastorals (1 Timothy 1:15, 3:1, 4:9; 2 Timothy 2:11; Titus 3:8), likely marking early Christian creedal summaries or hymns. Verses 4-7 constitute trustworthy doctrine demanding full confidence.
And these things I will that thou affirm constantly (καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, kai peri toutōn boulomai se diabebaiousthai)—βούλομαι (boulomai, I desire/will) σε διαβεβαιοῦσθαι (se diabebaiousthai, you to insist/affirm confidently). That they which have believed in God might be careful to maintain good works (ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ, hina phrontizōsin kalōn ergōn proistasthai hoi pepisteurkotes theō)—φροντίζω (phrontizō, be thoughtful/give attention to) good works. Faith necessarily produces works (James 2:14-26). These things are good and profitable unto men—καλὰ καὶ ὠφέλιμα (kala kai ōphelima, beautiful and beneficial).
And these things I will that thou affirm constantly (καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, kai peri toutōn boulomai se diabebaiousthai)—βούλομαι (boulomai, I desire/will) σε διαβεβαιοῦσθαι (se diabebaiousthai, you to insist/affirm confidently). That they which have believed in God might be careful to maintain good works (ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ, hina phrontizōsin kalōn ergōn proistasthai hoi pepisteurkotes theō)—φροντίζω (phrontizō, be thoughtful/give attention to) good works. Faith necessarily produces works (James 2:14-26). These things are good and profitable unto men—καλὰ καὶ ὠφέλιμα (kala kai ōphelima, beautiful and beneficial).
Avoid Foolish Controversies
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
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But avoid foolish questions, and genealogies, and contentions, and strivings about the law—μωρὰς δὲ ζητήσεις (mōras de zētēseis, foolish speculations) καὶ γενεαλογίας (kai genealogias, and genealogies) καὶ ἔρεις (kai ereis, and quarrels) καὶ μάχας νομικάς (kai machas nomikas, and disputes about the law). These describe the Judaizers' obsessions: speculative midrash, rabbinic genealogical debates, legal hairsplitting.
For they are unprofitable and vain (εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι, eisin gar anōpheleis kai mataioi)—ἀνωφελής (anōphelēs, useless/unprofitable) and μάταιος (mataios, empty/futile). Compare verse 8: sound doctrine is "profitable" (ὠφέλιμα, ōphelima); false teaching is "unprofitable" (ἀνωφελεῖς). The test: does teaching produce godliness (v. 8) or empty controversy?
For they are unprofitable and vain (εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι, eisin gar anōpheleis kai mataioi)—ἀνωφελής (anōphelēs, useless/unprofitable) and μάταιος (mataios, empty/futile). Compare verse 8: sound doctrine is "profitable" (ὠφέλιμα, ōphelima); false teaching is "unprofitable" (ἀνωφελεῖς). The test: does teaching produce godliness (v. 8) or empty controversy?
A man that is an heretick after the first and second admonition reject;
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A man that is an heretick after the first and second admonition reject—αἱρετικὸν ἄνθρωπον (hairetikon anthrōpon, heretical/divisive man) μετὰ μίαν καὶ δευτέραν νουθεσίαν (meta mian kai deuteran nouthesian, after first and second admonition) παραιτοῦ (paraitou, reject/refuse/avoid). αἱρετικός (hairetikos, heretic) means one who creates factions/divisions through false teaching, not mere doctrinal error but church-splitting behavior.
The procedure: (1) first warning (νουθεσία, nouthesia, admonition), (2) second warning, (3) rejection. Matthew 18:15-17 provides parallel church discipline process. παραιτοῦ (paraitou) doesn't necessarily mean excommunication but avoiding fellowship and platform. Persistent divisive teachers must be silenced (1:11) and avoided after patient attempts at correction fail.
The procedure: (1) first warning (νουθεσία, nouthesia, admonition), (2) second warning, (3) rejection. Matthew 18:15-17 provides parallel church discipline process. παραιτοῦ (paraitou) doesn't necessarily mean excommunication but avoiding fellowship and platform. Persistent divisive teachers must be silenced (1:11) and avoided after patient attempts at correction fail.
Knowing that he that is such is subverted, and sinneth, being condemned of himself.
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Knowing that he that is such is subverted—εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος (eidōs hoti exestraptai ho toioutos)—ἐκστρέφω (ekstrephō, turn inside out/pervert/corrupt). Perfect tense ἐξέστραπται (exestraptai) indicates settled condition: the heretic is fundamentally twisted. And sinneth, being condemned of himself (καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος, kai hamartanei, ōn autokatakritos)—present tense ἁμαρτάνει (hamartanei, keeps sinning) shows habitual action. αὐτοκατάκριτος (autokatakritos, self-condemned) is compound: αὐτός (autos, self) + κατακρίνω (katakrinō, condemn).
The heretic condemns himself by persisting in error after clear warning. His continued false teaching demonstrates hardened rebellion, not mere ignorance. Church discipline reveals heart condition: humble sheep receive correction; wolves reject it (Acts 20:29-30).
The heretic condemns himself by persisting in error after clear warning. His continued false teaching demonstrates hardened rebellion, not mere ignorance. Church discipline reveals heart condition: humble sheep receive correction; wolves reject it (Acts 20:29-30).
Final Instructions and Greetings
When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
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When I shall send Artemas unto thee, or Tychicus—Ἀρτεμᾶς (Artemas, not mentioned elsewhere) ἢ Τυχικός (ē Tychikos, or Tychicus—Paul's trusted messenger, mentioned five times: Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12; Titus 3:12). One would replace Titus in Crete. Be diligent to come unto me to Nicopolis (σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν, spoudason elthein pros me eis Nikopolin)—σπουδάζω (spoudazō, be diligent/make every effort). Nicopolis ("victory city") existed in several locations; probably Epirus in northwestern Greece.
For I have determined there to winter (ἐκεῖ γὰρ κέκρικα παραχειμάσαι, ekei gar kekrika paracheimasai)—κρίνω (krinō, decide/determine) perfect tense indicates settled decision. παραχειμάζω (paracheimaxō, winter/spend the winter). Mediterranean travel ceased in winter (Acts 27:9-12); Paul planned stationary ministry during that season.
For I have determined there to winter (ἐκεῖ γὰρ κέκρικα παραχειμάσαι, ekei gar kekrika paracheimasai)—κρίνω (krinō, decide/determine) perfect tense indicates settled decision. παραχειμάζω (paracheimaxō, winter/spend the winter). Mediterranean travel ceased in winter (Acts 27:9-12); Paul planned stationary ministry during that season.
Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
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Bring Zenas the lawyer and Apollos on their journey diligently—Ζηνᾶν τὸν νομικὸν (Zēnan ton nomikon, Zenas the lawyer—mentioned only here) καὶ Ἀπολλῶν (kai Apollōn, and Apollos—Acts 18:24-28; 1 Corinthians 1:12, 3:4-6, 22, 4:6, 16:12). νομικός (nomikos, lawyer) could mean Torah expert or Roman jurist; context unclear. προπέμψον σπουδαίως (propempson spoudaiōs, send forward diligently)—προπέμπω (propempō, send on one's way/help on journey) with σπουδαίως (spoudaiōs, earnestly/diligently).
That nothing be wanting unto them (ἵνα μηδὲν αὐτοῖς λείπῃ, hina mēden autois leipē)—comprehensive provision for traveling missionaries. Early Christian hospitality networks enabled gospel spread. Missionaries didn't charge for the gospel but relied on believers' support (3 John 5-8), demonstrating fellowship and shared mission.
That nothing be wanting unto them (ἵνα μηδὲν αὐτοῖς λείπῃ, hina mēden autois leipē)—comprehensive provision for traveling missionaries. Early Christian hospitality networks enabled gospel spread. Missionaries didn't charge for the gospel but relied on believers' support (3 John 5-8), demonstrating fellowship and shared mission.
And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. maintain: or, profess honest trades
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And let our's also learn to maintain good works for necessary uses—μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι (manthanetōsan de kai hoi hēmeteroi, let our people also learn) καλῶν ἔργων προΐστασθαι (kalōn ergōn proistasthai, to engage in/practice good works) εἰς τὰς ἀναγκαίας χρείας (eis tas anankaias chreias, for urgent/necessary needs). μανθάνω (manthanō, learn) suggests this requires teaching and practice. προΐστημι (proistēmi, lead/engage in/practice) means active involvement.
That they be not unfruitful (ἵνα μὴ ὦσιν ἄκαρποι, hina mē ōsin akarpoi)—ἄκαρπος (akarpos, unfruitful/barren). Christians demonstrate genuine faith through concrete helpfulness, especially meeting urgent needs (supporting Zenas and Apollos, v. 13, is the immediate example). Faith without works is dead (James 2:17); living faith bears fruit (John 15:1-8).
That they be not unfruitful (ἵνα μὴ ὦσιν ἄκαρποι, hina mē ōsin akarpoi)—ἄκαρπος (akarpos, unfruitful/barren). Christians demonstrate genuine faith through concrete helpfulness, especially meeting urgent needs (supporting Zenas and Apollos, v. 13, is the immediate example). Faith without works is dead (James 2:17); living faith bears fruit (John 15:1-8).
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.
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All that are with me salute thee—ἀσπάζονταί σε οἱ μετ᾽ ἐμοῦ πάντες (aspazontai se hoi met emou pantes, greet you all those with me)—Paul's missionary team sends corporate greeting. Greet them that love us in the faith (ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει, aspasai tous philountas hēmas en pistei)—φιλέω (phileō, affectionate love) ἐν πίστει (en pistei, in/by faith). Christian love operates within faith community, grounded in shared gospel belief.
Grace be with you all. Amen (ἡ χάρις μετὰ πάντων ὑμῶν. ἀμήν, hē charis meta pantōn hymōn. amēn)—Paul's characteristic closing: χάρις (charis, grace), the letter's beginning (1:4) and end. Grace is Christianity's alpha and omega—the gift of God from start to finish. ἀμήν (amēn, truly/so be it) affirms all preceding truth. The plural ὑμῶν (hymōn, you all) addresses the entire Cretan church, not just Titus.
Grace be with you all. Amen (ἡ χάρις μετὰ πάντων ὑμῶν. ἀμήν, hē charis meta pantōn hymōn. amēn)—Paul's characteristic closing: χάρις (charis, grace), the letter's beginning (1:4) and end. Grace is Christianity's alpha and omega—the gift of God from start to finish. ἀμήν (amēn, truly/so be it) affirms all preceding truth. The plural ὑμῶν (hymōn, you all) addresses the entire Cretan church, not just Titus.