Down to Earth But Heavenly Minded

What does Titus Chapter 3 mean?

Titus, 1 Timothy, and 2 Timothy are the three “Pastoral Epistles” of the apostle Paul. These were written in order to give instructions to local church leaders.

Titus chapter 3 applies the teachings which Paul gave in chapters 2 and 3. He encourages Christians to live separately from the immoral culture of Crete. Paul contrasts seven worthy behaviors with seven sins associated with unbelief. These are a reminder of what these believers had already been taught, not a new set of instructions.

Paul then explains that salvation is entirely on the basis of God’s mercy. It is not something we earn by doing good works. When a person accepts Christ, they experience a spiritual cleansing, or “regeneration.” The Holy Spirit is given to us as a result of God’s generosity and grace.

The text affirms that this depiction of grace is something to be trusted. Titus is given instructions to emphasize these basic principles—to insist on them. Paul also lists four activities which Titus is told to avoid. These are pointless debate, arguments over genealogy, quarrels, and debates over the law of Moses. These not only waste time, they give inappropriate attention to false teachers. Instead, those who teach false doctrine are to be warned, then cut off.

Paul concludes the letter with greetings of love from fellow believers. He instructs Titus to assist Zenas and Apollos, who had delivered the message. He also asks Titus to make plans to visit him in the Greek city of Nicopolis, where Paul plans to spend the winter.

Chapter Context
Titus chapter 1 focused on the character traits of a church leader, contrasted to the immoral culture of Crete. Chapter 2 explained the ideal traits of church members, especially in their acts towards each other. Chapter 3 focuses on the relationship between Christians and their surrounding culture. Through goodness and peace, we are to make a positive impact, so people will see Christ in us.

Verse by Verse

Verse 1. Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work,

Verse 1 begins an emphasis on applying the teachings Paul has spoken of in chapters 1 and 2. The culture of Crete was famous for immorality (Titus 1:12–13), and these verses instruct the Christians under Titus’ leadership not to be part of it. The term “them” used in this verse is in reference to these Christian church members of Crete.

Paul uses the word “remind,” which means these teachings are not new. These are probably instructions taught by Paul when he was at Crete with Titus. Three specific commands are given in this verse. First, believers are to be “subject to,” or “submissive to” authority figures. This is a frequent teaching of the New Testament. Christians are to submit to—not necessarily obey—authorities such as government (Romans 13). We are also instructed to pray for governing leaders (1 Timothy 2:1–4).

Second, Titus is to teach believers to “be obedient,” which is separate from submission. A person who refuses to comply with an unjust law, but who accepts the resulting punishment from the government is being submissive, not obedient. Believers are called on to obey God, when the commands of God and men contradict (Acts 5:29). However, in most cases, we are to comply with the laws and instructions of authority figures. Obedience was also an important theme in the Old Testament, as well as a common teaching for believers in the New Testament. Obedience is not part of earning salvation or becoming right with God, but is an expectation for the believer (2 Corinthians 10:5).

Third, Titus was to teach believers to “be ready” to do good works. This is similar to Ephesians 2:10, which teaches that we are created in Christ, in order to do the good deeds God planned for us in advance.

Context Summary
Titus 3:1–3 applies the teachings Paul gave Titus in chapters 1 and 2. Crete was famous for its immoral culture, but this letter encourages Christians to live according to better principles. This passage contrasts seven worthy behaviors (associated with belief), to seven sins (associated with unbelief). Paul tells Titus to “remind” people of these ideas, meaning they have been taught already.

Verse 2. to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.

Verse 2 continues the list of commands Titus is to “remind” believers of. Verse 1 included three commands; verse 2 adds four more. First, believers are not to gossip or tear others down with words. Second, they are to avoid arguments—to “be peaceable,” or “avoid quarreling.” Bickering was a major reason for Paul’s concern regarding the churches on Crete. False teachers argued that Christians had to be circumcised and obey the Mosaic Law. This problem was so serious that, in verse 10, Paul instructs that a divisive person be cut off after a second warning.

Third, Christians were to be gentle, from the Greek term epieikeis, meaning “suitable” or “fair-minded.” Believers were not to be violent, or hot-tempered, especially church leaders (1 Timothy 3:3; Titus 1:7). Fourth, believers were to extend kindness both to believers and non-believers. This kindness is a trait also described by the Hebrew term hesed (Exodus 15:13; Psalm 13:5), which means “loving-kindness.” This is also one of the fruits of the Spirit (Galatians 5:22–23). Jesus likewise spoke of kindness to unbelievers (Matthew 5:16).

Verse 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.

Verses 1 and 2 emphasize how believers ought to behave. Verse 3 shows the contrast of how former non-believers, including both Paul and Titus, had previously lived in sin. Seven specific sins common to unbelief are noted: 1) foolishness (meaning irrationality), 2) disobedience, 3) being misled, 4) being addicted to desires and experiences, 5) living in evil, 6) living in jealousy, and 7) living in hatred towards one another.

Interestingly, verses 1–2 give seven commands while verse 3 gives a list of seven sins. Each of these concepts is intentionally contrasted against the other, showing the way believers are to live, as opposed to their previous actions. Verse 4 will strengthen this contrast. The difference between a godly and ungodly life is Jesus Christ and the salvation He brings. All three persons of the triune God are involved in our transformation, including God (Titus 3:4), the Holy Spirit (Titus 3:5), and Jesus Christ (Titus 3:7).

Verse 4. But when the goodness and loving kindness of God our Savior appeared,

The previous verses describe proper Christian behaviors. These are contrasted with pre-salvation ways of sinful living. Verse 4 explains the origin of the change from immoral living to a changed life: God Himself. Specifically, change is brought on by the kindness and love of God, our Savior. God alone is the reason for the changed life of a believer, not our efforts (Ephesians 2:8–9).

According to verse 3, God’s goodness and loving kindness “appeared.” This isn’t likely to mean the coming of Christ, though some interpret it this way. More likely, it is a reference to the time a person believes in Jesus by faith and is saved. This is the moment when God’s goodness and loving kindness “appear” in our life.

Verses 4–7 are frequently arranged as poetry in most edited Greek texts. This statement includes all three persons of the Trinity. It concludes in verse 7 with a three-part focus on grace, being inheritors, and eternal life. Verse 8 refers back to this block of Scripture, calling it “trustworthy.”

Context Summary
Titus 3:4–7 is a poetic description of how God saves us. Rather than depending on our good deeds, God rescues us on the basis of His mercy. When a person accepts Christ, they experience “regeneration,” meaning a spiritual cleansing. God generously gives us the Holy Spirit and forgives our sin through His grace.

Verse 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,

Verse 5 is part of a poetic stanza covering verses 4–7. The phrase “He saved us” specifically implies that God is the source of salvation, a theme common throughout Scripture. This verse also emphasizes how God saves. Being saved is not something we accomplish through our good deeds, but through the mercy of God. Salvation comes only from God, and only through God’s mercy.

Salvation includes “the washing of regeneration.” This refers to the spiritual cleansing which takes place when a person accepts Christ in salvation. At that moment, a person’s life is “regenerated,” or “made new.” The Holy Spirit renews our lives when we come to faith in Christ. This phrase does not imply baptism or an emotional experience.

This poetic section presents a word-picture of people cleansed by God and His grace. It emphasizes the involvement of the Father, Son, and Holy Spirit. This is a good example of a passage which is meant to convey a general idea. Squeezing each word in a literal way contradicts the intent of the original words. The text is written to give us a poetic explanation of salvation as a work of God in our lives—not an engineering schematic of our redemption.

Verse 6. whom he poured out on us richly through Jesus Christ our Savior,

Verse 5 ended with a reference to the Holy Spirit. Verse 6 specifies that He is what is “poured out.” The Holy Spirit came in power at Pentecost, which was the birth of the church (Acts 2). Here, Paul emphasizes the pouring out of the Holy Spirit in the life of each individual as he or she comes to faith in Christ. This is not a later experience, but something that takes places when a person is saved.

It’s important to know that the spirit is referred to using the Greek word hou, which is a masculine “personal pronoun.” This is a fancy way of saying that the term means “whom,” in reference to a person. The Holy Spirit is being described in personal terms, not as an object or impersonal force.

The Holy Spirit was poured out “richly” or “abundantly.” Jesus sent the Holy Spirit, as described in Acts 1:4–5. Paul again refers to Jesus Christ as “our Savior.” This stresses the fact that both Paul and Titus are followers of Christ, and of the same Savior. This is despite the fact that Paul was a Jew and Titus was an uncircumcised Gentile.

Verse 7. so that being justified by his grace we might become heirs according to the hope of eternal life.

This verse continues comments on salvation which Paul began in verse 4. Paul states that grace is what “justifies” us, meaning God’s grace declares us forgiven, and reconciled to God. Justification is being made right with God. The New Testament continually states that this is the result of God’s grace, not our works (Ephesians 2:8–9). Romans 3:24 notes that grace justifies us as a gift, through Christ. Romans 3:28 also states that faith, not following the law, leads to justification. The book of Romans was written about 10 years prior to this letter to Titus. So, these are teachings that Titus should be reminding people of (Titus 3:1).

It’s important to understand that justification takes place by faith. The result is peace with God. Titus 3:7 also adds that we become inheritors of hope of eternal life. The phrase “we might,” or “we may,” as seen in the English translation, does not mean something unsure. It means that the opportunity for eternal life is the result of being justified by faith. Without faith, there is no justification; without justification, there is no salvation.

If obtaining eternal life depended on human goodness, no one would qualify. Only salvation by grace through faith makes eternal life possible. Likewise, referring to “hope” doesn’t imply something which may or may not occur. Rather, eternity in heaven is something positive we anticipate.

Verse 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.

Here, Paul refers to the poetic statement running from verses 4–7 as “trustworthy.” Salvation by grace through faith was Paul’s core teaching. He had personally experienced God’s grace on the road to Damascus (Acts 9). Paul knew his changed life was not the result of his many works as a devout Jew, but was the result of God’s grace (Ephesians 2:8–9).

Paul told Titus to “insist,” or demand, these teachings. These were not preferences, but core points of the earliest Christian church. The purpose of holding to these foundations was to cause believers to make a purposeful commitment to doing good deeds. These good works do not earn salvation; good works are the result of salvation. A person changed by God will seek to live for Him.

Paul affirmed that these things were “beneficial,” or “profitable,” for all people. This is not meant in the sense of money, but that healthy, sound doctrine was beneficial to the church. By comparison, the unhealthy teachings of the false teachers on Crete were poisonous.

Context Summary
Titus 3:8–11 affirms that the previous description of God’s grace can be trusted. Paul instructs Titus to insist on these basic principles. On the other hand, Paul lists four activities which should be purposefully avoided. Most of these involve an element of bickering. False teachers, according to this passage, should be warned, then cut off completely.

Verse 9. But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless.

After giving Titus many positive instructions, Paul tells him four areas which he should avoid. First, Titus is to avoid “foolish controversies,” or “foolish debates.” Bickering over certain issues is poisonous to the Christian life. Paul took this so seriously that, in verse 10, he commands Titus to completely cut off a divisive person after giving them a second warning.

Second, Titus was to avoid genealogies. This sounds like an odd point, but certain false teachers took great pride in proving that they were direct descendants of Abraham. Yet God is not concerned with who one’s parents are—He is concerned about our salvation. Titus was a Gentile and had no Jewish lineage. Instead of comparing family history, Titus is to preach the good news of Christ.

Third, Titus was commanded to avoid “dissensions,” “strife,” or “quarrels.” This comes from a Greek word ereis, referring to arguments or debates. In other words, Titus is not to be known for being argumentative. The New Testament gives many positive instructions to contend for the Christian faith (1 Peter 3:15–16; Acts 17:3; , referring to arguments or debates. In other words, Titus is not to be known for being argumentative. The New Testament gives many positive instructions to contend for the Christian faith (1 Peter 3:15–16; Acts 17:3; Acts18:28; Acts 19:8). This, however, is different from arguing for the sake of arguing.

Fourth, Titus is to avoid “quarrels [or disputes] about the law.” The false teachers of Crete were using the law of Moses to make accusations against Titus’ fellow Christians. Paul tells Titus not to lose focus by arguing about details of the Jewish law. Instead, he is to center his ministry on the good news of Jesus, promoting sound doctrine in the local churches.

All four of these practices—pointless debate, arguments over genealogy, quarrels, and debates over the law of Moses—are considered a waste of time. All they accomplish is taking energy and resources away from the ministry Paul had entrusted to Titus.

Verse 10. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him,

In verse 9, Titus had been commanded by Paul to avoid wasting time on certain activities. Most of these involved some aspect of bickering, arguing, or squabbling. Here, Paul adds a warning about people who insist on stirring up division. Titus is to warn them twice, then have nothing to do with them. This is similar to the pattern given in Matthew 18:15–17. However, false teachers, agitators, and such are not to be given a platform or undue attention in the church. Their own conduct condemns them, as verse 11 will explain. Titus is told in no uncertain terms not to have any association with someone who tries to cause divisions within the church.

As the early Christian church grew, problems with false teachers grew as well. Later New Testament writings will speak often against false teachers, warning believers to stay away from them. Second John 1:10–11 teaches something similar to Paul’s warning, that those who insist on rejecting sound doctrine should not be supported in any way whatsoever. Jude 1:4 suggests that some of those who are divisive have come into the churches unnoticed, and may only be found later.

Even today, false teachers and trouble-makers cause problems within churches. Church leaders must carefully and courageously correct false teaching. And, at times, they must make a point of having nothing to do with false teachers, or dividers.

Verse 11. knowing that such a person is warped and sinful; he is self-condemned.

This verse specifies three traits of false teachers. First, false teachers are “warped,” from the Greek word exestraptai. This can also be translated as “twisted,” or “perverted.” Such a person has turned what is good into something evil. Second, false teachers are “sinful.” They are not innocently mistaken, but arrogantly, stubbornly, and intentionally promote these incorrect doctrines.

Third is the end result of warped and sinful teaching: the false teacher is self-condemned. It’s not necessary for Titus or the local church to proclaim them condemned. They have already condemned themselves. While Titus is to speak against false teachings and false teachers, he does not need to take a false teacher through the process of church discipline (Matthew 18:15–17). The false teacher has condemned himself by promoting teachings which are clearly false, and sinful.

The apostle John mentions an instance similar to this in 3 John 1:9–10. There, he mentions a local leader named Diotrephes, who rejects church authority and disrupts care for missionaries. John’s intent is to come to that church, in person, and publicly confront Diotrephes for his errors. False teachers, unlike sincere, but mistaken fellow Christians, are to be directly and publicly rejected.

Verse 12. When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Verse 12 begins the final instructions and conclusion of Paul’s letter to Titus. He states several facts about his current situation. First, Paul plans to send either Artemas or Tychicus to Titus. Artemas is not referred to anywhere else in the New Testament. Tychicus, however, is mentioned four other places. He was with Paul on his trip from Greece to Macedonia (Acts 20:4). Tychicus was with Paul in Rome and delivered letters to Ephesus (Ephesians 6:21) and the Colossians Christians (Colossians 4:7). Second Timothy 4:12, written shortly before Paul’s death, says Tychicus had been sent by Paul to Ephesus. He was likely with Titus for a time in Rome as well.

Paul asks Titus to join him at Nicopolis, a city on the west side of Greece. Paul had decided to spend the winter there. This indicates that this letter to Titus was written in the fall, most likely in the year AD 64. Paul’s hope was probably to send a stand-in quickly enough for Titus to leave Crete before winter weather prevented safe boat travel, usually in November. We don’t know if Titus ever did go to Nicopolis, but he does appear alongside Paul later on, in Rome (2 Timothy 4:10).

Context Summary
Titus 3:12–15 concludes Paul’s letter to Titus. Paul sends greetings of love from other Christians to the churches on Crete. Paul instructs Titus to provide assistance to two fellow believers, and asks him to make plans to visit Paul in Nicopolis prior to winter. This conclusion suggests that Paul’s letter is meant to be read to all of the local churches on Crete.

Verse 13. Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing.

Paul continues winding down his letter to Titus in verse 13. The request to assist Zenas the lawyer and Apollos in their travels implies that these two men had brought the letter to Titus. Both were certainly Christians. Zenas was likely a Gentile, and Apollos was Jewish. The lawyer Zenas is only mentioned here in the Bible.

Apollos, however, is mentioned in both Acts and 1 Corinthians. In Acts 18:24, we read that he was from Alexandria, well-educated in Scripture, and well-spoken. More than likely, Apollos had been baptized by John the Baptist (Acts 18:25). Priscilla and Aquila then taught Him about Jesus (Acts 18:26). Apollos soon traveled to Achaia to help the church there (Acts 18:27) and was known as a strong Christian speaker (Acts 18:28). Apollos then traveled to Corinth (Acts 19:1). He is mentioned six times in 1 Corinthians. Apollos was not in Corinth when 1 Corinthians was written, though he planned to later return (1 Corinthians 16:12).

The final phrase of verse 13 is a clear instruction for Titus and the church. They are to provide hospitality and other resources to help Zenas and Apollos on their travels.

Verse 14. And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful.

After telling Titus that the church should assist Zenas and Apollos on their mission trip, Paul adds a plea. Christians should be diligent in pursuing good works, something mentioned frequently in this letter (Titus 1:16; Titus 2:7; Titus 2:14; Titus 3:5; Titus 3:8). This is specifically meant to apply to Zenas and Apollos, and the care given them by the churches of Crete.

Beyond that, believers of Crete are instructed to be efficient in their support, prioritizing issues of urgent need. This refers to meeting dire needs, or time-sensitive concerns. The Good Samaritan represents an example of this type of scenario. There, Jesus taught that a “neighbor” is a person in need (Luke 10:25–37). Believers are commanded to love neighbors as we love ourselves (Matthew 22:40), which includes meeting the practical needs of those around us.

Second Peter 1:8 also mentions this idea: acting out Christian principles is a way of avoiding “unfruitful,” or “wasted” living.

Verse 15. All who are with me send greetings to you. Greet those who love us in the faith. Grace be with you all.

This is the concluding verse of Paul’s letter to Titus. First, Paul sends the love of the Christian church in Nicopolis to the fellow believers on Crete. This included Paul, Artemas, Tychicus, and other Christians.

Second, Paul says that this greeting is meant both for Titus and other believers throughout the island. This phrase is likely an encouragement to have the entire letter read in all of the local churches of Crete. Paul and Titus were the co-founders of the churches in Crete. And, Paul’s writings were considered authoritative Scripture or authoritative by their readers (2 Peter 3:15–16).

Finally, Paul ends with his usual phrase, “Grace be with you all.” If there was one word to summarize Paul’s ministry, it was the word “grace.” His salvation was the result of God’s grace in his own life. Paul likewise sought to share this grace with Jews and Gentiles, even to the point of suffering as a criminal. In his final letter, Paul declares that even though he suffered imprisonment and persecution, God’s Word could not be contained (2 Timothy 2:8–9).

Grace marked Paul’s life, ministry, and even his death. Grace expresses Paul’s eternal life, as a man who would be with Christ and forever, experiencing His grace in heaven alongside all of God’s people.

Book Summary
The book of Titus is a letter written by the apostle Paul, to a Christian leader on the island of Crete. This is one of Paul’s three Pastoral Epistles, where he offers instructions to younger believers caring for large groups of others. Paul uses the book of Titus to emphasize the importance of selecting church elders carefully. Many of the topics discussed in Titus are mentioned elsewhere in the New Testament. Though the details of this message are specifically for Titus, and the believers of Crete, they offer insight useful for churches today.

End of Chapter 3, and the book of Titus.

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