Titus / Chapter 3

Titus 3

15 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Paul instructs Titus to remind the Cretan believers to be subject to rulers and authorities, to be ready for every good work, and to speak evil of no one. He grounds this ethical instruction in a stunning theological statement: God saved us not because of works done in righteousness but according to his own mercy, through the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior — so that, being justified by his grace, we might become heirs according to the hope of eternal life. Paul identifies this as a 'trustworthy saying' and urges Titus to insist on it. He warns against foolish controversies and genealogies, instructs Titus on handling divisive persons, shares travel plans, and closes with greetings.

What Makes This Chapter Remarkable

Verses 4-7 form the second great soteriological passage in Titus (paired with 2:11-14). Together they constitute a comprehensive summary of salvation: its source (God's mercy and kindness), its means (the washing of regeneration and the Holy Spirit), its agent (Jesus Christ our Savior), its legal basis (justification by grace), and its goal (becoming heirs of eternal life). The phrase 'washing of regeneration' (loutron palingenesias) is unique in the New Testament and has been central to baptismal theology since the earliest centuries. The word palingenesia ('regeneration, new birth, new creation') appears only here and in Matthew 19:28.

Translation Friction

The relationship between 'washing of regeneration' and water baptism is debated. The language strongly evokes baptism but may describe spiritual regeneration symbolized by baptism rather than baptismal regeneration per se. We render the Greek without resolving the theological debate. The 'trustworthy saying' formula (pistos ho logos, v. 8) is the fifth and final occurrence in the Pastoral Epistles — whether it introduces or concludes the theological statement is debated. The instruction to reject a 'divisive person' after two warnings (v. 10) has shaped church discipline practices throughout history.

Connections

The salvation summary (vv. 4-7) parallels Titus 2:11-14, Ephesians 2:4-10, and Romans 3:21-26 in structure. The 'washing of regeneration' connects to John 3:5, Ezekiel 36:25-27, and the baptismal imagery of Romans 6:3-4. The 'pouring out' of the Spirit echoes Joel 2:28 (Acts 2:17) and Pentecost. The 'trustworthy saying' formula links to 1 Timothy 1:15, 3:1, 4:9, and 2 Timothy 2:11. The rejection of a factious person connects to Matthew 18:15-17.

Titus 3:1

Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι,

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

KJV Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,

Notes & Key Terms

Translator Notes

  1. The Greek archais exousiais ('rulers and authorities') refers to civil government, not spiritual powers (as in Eph 6:12). The Cretan churches needed this instruction because the false teachers' insubordination (1:10) may have extended to civic life. The phrase 'every good work' (pan ergon agathon) recurs throughout the Pastoral Epistles as a summary of the Christian life's practical aim.
Titus 3:2

μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους.

To talk wicked of no person, to be no brawlers, but gentle, shewing all meekness to all people.

KJV To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

Notes & Key Terms

Translator Notes

  1. The scope is universal: 'no one' (mēdena) and 'all people' (pantas anthrōpous) — Christian conduct is not reserved for fellow believers but extends to everyone. The Greek epieikeis ('gentle, yielding, gracious') describes a quality that does not insist on its strict rights — the opposite of the combative false teachers.
Titus 3:3

Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους.

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.

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

Notes & Key Terms

Translator Notes

  1. Paul includes himself ('we ourselves,' hēmeis) in the pre-conversion portrait — this is not self-righteous judgment but shared confession. The catalogue of seven vices describes the human condition apart from grace: intellectual darkness (anoētoi), rebellion (apeitheis), deception (planōmenoi), slavery to desire (douleuontes), malice (kakia), envy (phthonos), and mutual hatred (misountes allēlous). This dark backdrop makes the light of verses 4-7 all the more brilliant.
Titus 3:4

ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ,

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

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

Notes & Key Terms 1 term

Key Terms

φιλανθρωπία philanthrōpia
"loving kindness" — love for humanity, benevolence, kindness, philanthropy

Used of God only here and in Acts 28:2 (of the Maltese islanders). Applied to God, it declares that the motive for salvation is God's inherent love for human beings — not their merit.

Translator Notes

  1. The 'but' (de) marks the decisive turn from human depravity to divine initiative. Two divine attributes — chrēstotēs ('goodness, kindness') and philanthrōpia ('love for humanity, benevolence') — are the source of salvation. The word philanthrōpia (literally 'love of human beings') is the root of English 'philanthropy.' Once again, epephanē ('appeared') describes God's saving act as a visible, historical manifestation — paralleling 2:11.
Titus 3:5

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,

Not by works of righteousness which we have done, but in keeping with to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit;.

KJV 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;

Notes & Key Terms 1 term

Key Terms

παλιγγενεσία palingenesia
"regeneration" — regeneration, rebirth, new creation, renewal

A compound of palin ('again') and genesis ('birth, origin'). In Stoic philosophy it referred to the cyclical renewal of the cosmos; here it describes the individual believer's spiritual rebirth, closely parallel to John 3:3-5.

Translator Notes

  1. The denial is categorical: 'not from works in righteousness which we did' (ouk ex ergōn tōn en dikaiosynē ha epoiēsamen hēmeis). Salvation is kata to autou eleos ('according to his mercy') — entirely God's initiative. The phrase loutrou palingenesias ('washing of regeneration') combines baptismal imagery with the concept of new birth/new creation. The word palingenesia (palin + genesis, 'again + origin') occurs only here and in Matthew 19:28 (where it refers to cosmic renewal). 'Renewal of the Holy Spirit' (anakainōseōs pneumatos hagiou) describes the Spirit's work of making all things new — echoing Ezekiel 36:25-27.
  2. [TCR Cross-Reference] This verse quotes Ezekiel 36:25-27 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Titus 3:6

οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν,

God poured out the Spirit on us generously through Jesus Christ our Savior,

KJV Which he shed on us abundantly through Jesus Christ our Saviour;

Notes & Key Terms

Translator Notes

  1. The verb execheen ('poured out') echoes Joel 2:28 and Acts 2:17-18 — Pentecost language applied to every believer's experience of the Spirit. The adverb plousiōs ('richly, abundantly') emphasizes the lavish generosity of God's gift. 'Through Jesus Christ our Savior' (dia Iēsou Christou tou sōtēros hēmōn) places Christ as the mediator of the Spirit's outpouring — the Savior title now returns to Christ (cf. v. 4 where it applied to God the Father).
  2. [TCR Cross-Reference] Quotes Joel 2:28. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Titus 3:7

ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ' ἐλπίδα ζωῆς αἰωνίου.

That while justified by his grace, we should be fashioned heirs according to the confident expectation of eternal life.

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

Notes & Key Terms

Translator Notes

  1. The sequence is complete: saved by mercy (v. 5), renewed by the Spirit (vv. 5-6), justified by grace (v. 7), and constituted as heirs (klēronomoi) of eternal life. Justification (dikaiōthentes, 'having been declared righteous') is by grace (tē ekeinou chariti), not by works (v. 5). The inheritance language connects to the Old Testament land promise now transformed into 'the hope of eternal life' (kat' elpida zōēs aiōniou) — the same phrase that opened the letter (1:2).
Titus 3:8

Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·

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.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The fifth and final 'trustworthy saying' (pistos ho logos) in the Pastoral Epistles likely refers back to verses 4-7. Paul's instruction to 'insist' (diabebaiousthai, 'affirm confidently, speak with certainty') shows that doctrine must be taught with conviction. The purpose is practical: believers are to 'devote themselves to good works' (kalōn ergōn proistasthai). Sound theology produces good works — the connection is causal, not coincidental.
Titus 3:9

μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικὰς περιΐστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι.

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

KJV But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

Notes & Key Terms

Translator Notes

  1. The contrast with the 'profitable' things of verse 8 is explicit: these controversies are anōpheleis ('unprofitable, useless') and mataioi ('worthless, futile'). The 'genealogies' (genealogias) likely refer to speculative expansions of Old Testament genealogies — a feature of early Jewish and proto-gnostic speculation. 'Quarrels about the law' (machas nomikas) specify that the circumcision party (1:10) is still in view.
Titus 3:10

αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ,

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

KJV A man that is an heretick after the first and second admonition reject;

Notes & Key Terms

Translator Notes

  1. The Greek hairetikon ('divisive, factious, heretical') is the source of English 'heretic,' but its primary sense here is 'one who creates factions' rather than the later technical meaning of doctrinal heresy. The two-warning process before rejection shows that the goal is correction, not punishment — only persistent divisiveness warrants exclusion. This parallels the two-or-three-witness principle in Matthew 18:15-17 and Deuteronomy 19:15.
  2. [TCR Cross-Reference] This verse quotes Deuteronomy 19:15 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Titus 3:11

εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.

Being aware that he that is these people is subverted, and sinneth, being condemned of himself.

KJV Knowing that he that is such is subverted, and sinneth, being condemned of himself.

Notes & Key Terms

Translator Notes

  1. The Greek exestraptai ('has been turned inside out, has been perverted') is a perfect passive — the person's distortion is established and ongoing. The striking word autokatakrites ('self-condemned') appears only here in the New Testament. The divisive person's continued factious behavior after two warnings constitutes his own verdict — no external judgment is needed because his actions condemn him.
Titus 3:12

Ὅταν πέμψω Ἀρτεμᾶν πρὸς σὲ ἢ Τυχικόν, σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν, ἐκεῖ γὰρ κέκρικα παραχειμάσαι.

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.

KJV When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me unto Nicopolis: for I have determined there to winter.

Notes & Key Terms

Translator Notes

  1. Artemas is mentioned only here in the New Testament. Tychicus appears in Acts 20:4, Ephesians 6:21, Colossians 4:7, and 2 Timothy 4:12. One of them will replace Titus on Crete so Titus can join Paul. Nicopolis ('victory city') — most likely the city in Epirus, on the western coast of Greece — was a common winter destination. Paul's travel plans indicate this letter was written before the final Roman imprisonment.
Titus 3:13

Ζηνᾶν τὸν νομικὸν καὶ Ἀπολλῶν σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ.

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

KJV Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

Notes & Key Terms

Translator Notes

  1. Zenas is called 'the lawyer' (ton nomikon) — possibly an expert in Jewish law or Roman law. He appears only here. Apollos is the well-known Alexandrian teacher of Acts 18:24-28 and 1 Corinthians 1:12. 'Speed on their way' (propempson) is a technical term for providing travelers with supplies and assistance for their journey — an early form of missionary support.
Titus 3:14

μανθανέτωσαν δὲ καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας, ἵνα μὴ ὦσιν ἄκαρποι.

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

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

Notes & Key Terms

Translator Notes

  1. The phrase 'our people' (hoi hēmeteroi) refers to the Cretan believers. The instruction to 'devote themselves to good works' (kalōn ergōn proistasthai) repeats the language of verse 8 — the letter ends where it has been pointing throughout. The fruit metaphor (mē ōsin akarpoi, 'not be unfruitful') connects to Jesus' vine imagery (John 15:2, 4, 8) and the broader New Testament expectation that faith produces visible results.
Titus 3:15

Ἀσπάζονταί σε οἱ μετ' ἐμοῦ πάντες. Ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει. Ἡ χάρις μετὰ πάντων ὑμῶν.

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

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

Notes & Key Terms

Translator Notes

  1. The closing follows standard Pauline form: greetings from companions, greetings to the community, and a grace benediction. 'Those who love us in the faith' (tous philountas hēmas en pistei) specifies that the love is grounded in shared faith — this is not generic well-wishing but community solidarity. The final word is charis ('grace') — the same grace that appeared in 2:11 and saved in 3:5 now accompanies the community as Paul's parting gift. The SBLGNT does not include 'Amen,' which appears in some later manuscripts.
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