Titus 3 · The Lantern

Remind them to be subject to rulers and authorities, to obey magistrates, to be ready to every good work,

Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight.

Remind them to be subject to the rulers and authorities, to obey; to be prepared for every good work; not to blaspheme anyone, not to be quarrelsome; to be modest, showing all meekness to all people. Such a thing is also written to the Romans: Let every soul be subject to the higher powers. For there is no power but from God (Romans 13:1).

Above, the Apostle gave specific admonitions suited to particular states; here he gives general admonitions for all: first, he gives them; second, he gives the reason for them, at for we ourselves; third, he exhorts Titus to insist on these things, at and these things.

To speak evil of no man, to be not quarrelsome, but gentle, showing all meekness to all men.

That we must not use detraction. In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away." Also in the forty-ninth Psalm: "Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block." Also in the Epistle of Paul to the Colossians: "To speak ill of no man, nor to be litigious."

Do not speak evil of anyone, even if someone acts badly — that is, do not reproach. Our mouths should be clean from reproach. Whether justly or falsely — it is not for us to judge. Consider what danger there may be. To show all meekness to all men — to both Jews and Greeks, and to those who cause harm, and to the unjust.

Then when he says, speak evil of no man, he shows how Titus should act toward his equals: first, in regard to avoiding evil; second, in regard to doing good, at but gentle. He warns them particularly about words, because in the early Church few sinned in deed.

For we ourselves also were formerly foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.

Paul, the apostle from Israel, came to us as one "blameless according to the justice in the law." Yet he says "we ourselves," those from Israel, "were then deceitful, foolish." So not only those from the pagan nations were "deceitful," nor only sinners, but we "also," who have been taught by the law, were such before the coming of Christ.

Nor let us be disturbed by what he wrote to the Philippians: "Touching the righteousness which is in the law, one who is without blame." For he could be within in evil affections a transgressor of the law, and yet fulfil the open works of the law, either by the fear of men or of God Himself; but by terror of punishment, not by love and delight in righteousness.… And knowing him…

Then when he says, for we ourselves also were sometimes unwise, he gives the reason behind this advice, and especially the last, namely, that he be meek. For someone could say: how are we to be meek to unbelievers and to the wicked? For we cannot do this. He answers: consider what you once were.

But after that the kindness and love of God our Savior toward man appeared,

Every kind of help comes to our souls through Christ. Various appropriate titles have been devised for each particular kind of care. When he presents a blameless soul to himself, a soul which like a pure virgin has neither spot nor wrinkle, he is called Bridegroom.

But when the kindness and love of God our Savior appeared, not because of works done by us in righteousness, but according to His own mercy, He saved us through the washing of rebirth and renewal by the Holy Spirit. kindness and love of God our Savior appeared. Through His incarnation. not because of works done by us in righteousness.

Then, he describes the present state of our salvation, when he says, but when the benignity. First, he describes its order and process; second, he confirms what he has said, at it is a faithful saying.

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 Spirit;

I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the ins…

If the forgiveness of sins were not to be had in the church, there would be no hope of a future life and eternal liberation. We thank God, who gave his church such a gift. Here you are; you are going to come to the holy font, you will be washed in saving baptism, you will be renewed in "the bath of rebirth." You will be without any sin at all as you come up from that bath.

Then, when he says, not by the works, he states the reason why he saves: first, he rejects the supposed reason; second, he mentions the true reason. The supposed reason is that we are saved because of our own merits.

Which he shed on us abundantly through Jesus Christ our Savior;

Ver. 6. "Which He shed on us abundantly through Jesus Christ our Saviour." Thus we need the Spirit abundantly.

How is this evident? "Whom He poured out," he says, "upon us abundantly." He not only recreated us through Him, but also generously bestowed Him upon us, so that this too might be manifest through Him. And rightly so. After He had cleansed us, He abundantly filled us with the Spirit as well. This is what "poured out" means. For what is clean does not enter into the unclean.

But what power can cause the heart to be cleansed? The power that comes from the holy and undivided Trinity: "in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19). Hence at Christ's baptism were present the Father in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove.

That being justified by his grace, we should be made heirs according to the hope of eternal life.

"That being justified by His grace"-again by grace and not by debt-"we may be made heirs according to the hope of eternal life." At the same time there is an incitement to humility, and a hope for the future.

From Christ is the fruit of grace. This fruit of grace is fourfold: it consists in steadying the soul through faith, blessing it through divine love, lifting it up through hope, curbing it through divine fear. The third is mentioned in the Epistle to Titus: "Justified by His grace, we are heirs in the hope of life everlasting."

Then when he says, that, being justified by his grace, he puts down the goal of our salvation, which is the participation of eternal life. Hence he says, heirs. Now, justified is the same as that which he previously called regeneration.

This is a trustworthy saying, and these things I will that you affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable to men.

Having spoken of the love of God to man, of His ineffable regard for us, of what we were and what He has done for us, he has added, "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works"; that is, Discourse of these things, and from a consideration of them exhort to almsgiving.

The saying is trustworthy; and concerning these things I want you to insist on, so that those who have trusted in God may be careful to excel in good works. These things are good and beneficial to people. Since Paul spoke about future things, which were unclear to most, he adds, The saying is trustworthy, that is, true and certain to come to pass.

Then when he says, it is a faithful saying, he corroborates what he said about our salvation and hope. As if to say: this saying is trustworthy: "these words are trustworthy and true" (Rev 22:6). Then when he says, and these things I will, he commands that this be preached: first, he gives the command; second, he assigns the reason, at these things are good.

But avoid foolish controversies, and genealogies, and quarrels and disputes about the law; for they are unprofitable and vain.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing!

But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. For there are many questions and divers contentions, wherefore Solomon said: "Those who seek God in the right way, find peace" (Proverbs 8:35). Therefore, those who do not seek God in the right way cannot find peace.

Above, the Apostle taught Titus what to propose when instructing his people. Now he shows what to avoid in his teaching: first, he shows this; second, he writes of familiar matters, at when I shall send. In regard to the first he does two things: first, he shows how to avoid useless and aimless questions; second, how to avoid heretics, at a man that is a heretic.

A man that is a heretic after the first and second admonition reject;

There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "…

This monster's cavern [of heresies], your sacred Majesty, is thick laid (as seafaring men do say it is) with hidden lairs, and all the surrounding neighborhood, where the rocks of unbelief echo to the howling of her black dogs, we must pass by with ears stopped up. For it is written: "Hedge your ears about with thorns" and again: "Beware of dogs.

Then, when he says, a man that is a heretic, he shows which men are to be avoided: first, he shows that heretics are to be avoided; second, he gives the reason, at knowing that. He says, therefore, a man that is a heretic.

Knowing that he that is such is warped, and sins, being condemned of himself.

It is the same Paul who, in his epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus that "a man who is a heretic" must be "rejected after the first admonition." This is on the ground that "he that is perverted and commits sin as a self-condemned man." Indeed, in almost every epistle, when enjoining on us [the duty] of avoiding…

For the heretic damns himself when he casts himself out of the Catholic church and under no compulsion leaves the gathering of the saints. He who separates himself from everyone by his own judgment shows what is merited from everyone.

But the reason for avoiding a heretic is that one must start from the beginning, if a heretic is to be corrected: "those who are well have no need of a physician, but those who are sick" (Matt 9:12).

When I shall send Artemas to you, or Tychicus, do your best to come to me to Nicopolis: for I have determined there to winter.

Ver. 12. "When I shall send Artemas unto thee, or Tychicus; be diligent to come unto me to Nicopolis." What sayest thou? After having appointed him to preside over Crete, dost thou again summon him to thyself? It was not to withdraw him from that occupation, but to discipline him the more for it.

When I send Artemas or Tychicus to you, make haste to come to me at Nicopolis; for I have decided to spend the winter there. make haste to come to me. Why indeed, having established Titus in Crete, does Paul call him back to himself again? In order that he may be better structured and may advise on what is to be done. Nicopolis is a city of Thrace. — [THEODORET] at Nicopolis.

Then, he writes of personal matters, at when I shall send to you: first, about taking care of certain matters affecting him; second, he closes with a greeting. He says, therefore, when I shall send to you Artemas or Tychicus. These were two of the Apostle's disciples. He sent the others because he wanted Titus to come to him.

Bring Zenas the lawyer and Apollos on their journey diligently, that they may lack nothing.

Ver. 14. "Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them." These were not of the number to whom Churches had been intrusted, but of the number of his companions. But Apollos was the more vehement, being "an eloquent man, and mighty in the Scriptures." (Acts xviii.

I have earnestly sent Zenas the lawyer and Apollos, so that nothing may be lacking for them. I have earnestly sent Zenas the lawyer. Experienced in the Jewish laws. Yet these had not yet been entrusted to the Church. But Apollos was a certain great man, both learned and mighty in the Scriptures. so that nothing may be lacking for them.

Apollos, who is mentioned here and in Acts (Acts 19:1) was a bishop of the Corinthians, but on account of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back. He calls Zenas the lawyer, although Apollo, too, was very learned; for he was a teacher among the Jews.

And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.

All that are with me greet you. Greet them that love us in the faith. Grace be with you all. Amen.

Those who are with me greet you. And he had accustomed himself to say hello to Titus from everyone who was with him or at least properly to Titus, because he was such that he deserved the love of all who were with Paul. Truly great praise was attributed to Titus by everyone through Paul. Salute those who love us in faith.

Or: "loving" Him truly and without hypocrisy, or: "loving" His faithful ones, that is, Christians. He prayerfully wishes them well, that the gift of God may be preserved in them, or that His love for mankind may always abide with them, preserving them by grace.

Then he greets them: first, on the part of the others; second, he asks them to greet the others; third, he sends his own greeting. In regard to the first, he says, all that are with me greet you, i.e., wish you health.

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