Runninghead: EXEGETICAL RESEARCH 1

Exegetical Research Paper of Titus 3:1-8

By Gary DeSha

BT 101 – Principles of Biblical Interpretation

Institute of Lutheran Theology

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Titus 3:1-8 “Doing Whatever Is Good”

“Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good

work, to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to

everyone. For we ourselves were once foolish, disobedient, led astray, slaves to various passions

and pleasures, passing our days in malice and envy, despicable, hating one another. But when the

goodness and loving kindness of God our Savior appeared, he saved us, not because of any

works of righteousness that we had done, but according to his mercy, through the water of rebirth

and renewal by the Holy Spirit. This Spirit he poured out on us richly through Jesus Christ our

Savior, so that, having been justified by his grace, we might become heirs according to the hope

of eternal life. The saying is sure. I desire that you insist on these things, so that those who have

come to believe in God may be careful to devote themselves to good works; these things are

excellent and profitable to everyone.” (NRSV)

Introduction

Titus is an epistle or letter written by the Apostle Paul around the early 60’s AD, to a

longstanding co-laborer in the Lord and child in the faith, Titus. Titus remained on the large

island of Crete being put in charge to clean up the missions’ loose ends, all the while ordaining

elders in every city. Crete is southeast of Greece and is the largest and most populous of the

Greek islands. Titus was the first Christian bishop on Crete. Titus was 94 when he died in 96 or

107 AD in Gortyn, Crete. Gortyn was the site of the largest Christian basilica on Crete, dedicated

as the Basilica of Saint Titus. The basilica was destroyed by an earthquake in 670 AD and

abandoned.
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Paul uses two theological creeds within his letter. The first one is evidenced in chapter one,

verses 1-3, “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of

God's elect and the knowledge of the truth that is in accordance with godliness, in the hope of

eternal life that God, who never lies, promised before the ages began— in due time He revealed

His word through the proclamation with which I have been entrusted by the command of God

our Savior…” The second one is in chapter 3:4-7, “But when the goodness and loving kindness

of God our Savior appeared, He saved us, not because of any works of righteousness that we had

done, but according to His mercy, through the water of rebirth and renewal by the Holy Spirit.

This Spirit He poured out on us richly through Jesus Christ our Savior, so that, having been

justified by his grace, we might become heirs according to the hope of eternal life.”

The letter to Titus has two themes that carry it through, first submission to authority within the

church and without, and doing whatever is good, not only for fellow Christians, but to everyone

within their community. Titus is reminded repeatedly to teach sound doctrine. He is reminded

how the people of Crete were thought of as “liars, vicious brutes, lazy gluttons.” These behaviors

marked the lives of unbelievers on Crete as well as others Paul mentions in the letter. What

comes forth from this letter is that godly behavior is the result of a transformed life – the fruit of

sound biblical teaching. The text I am considering in this paper brings these thoughts to a

conclusion.
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Literal Translation: Titus 3:1-8

1 Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν

Remind them! Subordinate yourselves to principalities, to authorities, yielding to

ἔργον ἀγαθὸν ἑτοίμους εἶναι,

obedience, to make yourselves ready for every good deed;

2 μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα

to speak reproachfully of no one, not to be contentious, but lenient, demonstrating

πρὸς πάντας ἀνθρώπους.

humility to all human beings;

3 Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις

For indeed we ourselves were once unwise, resisting persuasion, led astray, being

καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες

slaves to various desires and pleasures and in living a life of evil, prompted by

ἀλλήλους.

envy, hateful, detesting one another.

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

And when the moral goodness and the love for mankind of God our Savior

appeared,

5 οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος

Not from works which we accomplished in righteousness, but according to His mercy,

ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,

He saved us, through the bath of new-birth and renewing of Holy Spirit

6 οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν,
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Whom He poured forth upon us abundantly through Jesus Christ our Savior,

7 ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν

in order that, having been justified by His grace, we become inheritors

κατ᾽ ἐλπίδα ζωῆς αἰωνίου.

according to the expectation of life eternal.

8 Πιστὸς ὁ λόγος καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν

Trustworthy is the word, and with respect to this, you be willing to speak

confidently

καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ·

in order that those having faith in God

ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις.

be intent to take the lead in good works. These are the good and beneficial things

to all mankind.

Translation notes:

"new-birth" = palinggenesia is a compound word from palin, "again," and genesis, "birth."

"Renewing" = anakainōsis is a compound word from ana "again." and kainos, "new."

“bath” = loutron from the root “louo” bath, bathing or the act of bathing
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Outline of Titus 3:1-8:

a) Paul reminds Titus what believers are redeemed for – verses 1-2

b) Paul reminds Titus what believers are redeemed from – verse 3

c) Paul reminds Titus of God’s goodness and love toward mankind – verse 4

d) Paul reminds Titus of God’s merciful salvation; that salvation is not earned by works of
righteousness; that God alone accomplishes our salvation; that Christians are born again and are
a new creation by means of water and the Holy Spirit – verse 5

e) Paul reminds Titus that the Holy Spirit and His gifts are poured out upon us – Verse 6

f) Paul reminds Titus that believers are justified by faith alone, and that believers should expect
life eternal – verse 7

g) Paul insists that what he just said is a trustworthy statement, and that Titus teach believers to
devote themselves to good works – verse 8
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Historical Context

During Paul’s missionary journeys, he and Titus landed on Crete and proclaimed the Gospel of

our Lord Jesus Christ, setting up the church. In chapter 1 verse 5, Paul gives the reason Titus

remained on Crete. The Jewish community had been there since the second century BC. Rome

had taken over the island in 67 BC. Paul may have written this letter on his way to Rome

crossing through Greece. In chapter 3 verse 13, Paul asks Titus to meet him in Nicopolis after he

has completed his assignment on Crete. Nicopolis was the capital city of the Roman province of

Epirus Vetus. It was in the western part of Greece. During the time this letter was written, there

were various pagan religions influencing the people of Crete, along with Jews who also delved

into mysticism and other philosophies contrary to Christian doctrine.

Literary Context

The passage of Titus 3:1-8 concludes Paul’s letter which began in chapter one, verse 5 with the

qualification of elders/bishops. Here, Paul reminds Titus teach believers to be zealous to do good

works. This is one of the main themes in the letter. However, there are two sub-themes which

underlie the two main themes in Paul’s letter to Titus: 1) to renounce impiety and worldly

passions – 2:12; 2) to live lives that are self-controlled, upright, and godly – 2:12. Paul touches

on these two themes within the passage of my study, especially in verse 3 regarding impiety and

worldly passions, and verses 1-2 regarding being self-controlled, upright and godly. Paul does

not hesitate to remind Titus what he wrote in chapter 2:11 about the grace of God appearing,

bringing salvation to all in verses 4-5.

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Form, Structure, and Movement

In the letter to Titus, Paul teaches that there is a difference in the behavior of the unbelieving

pagan, the Jew and the Christian: 1) For elders and bishops: 1:6-8; 2) For Titus: 2:1, 7-8; 3) For

so-called Jewish Christians who act like Pharisees colored with Gnosticism.: 1:10-12, 14-16; 4)

For older men, older women to young women, younger men: 2:2-6. Paul teaches this specifically

in Titus 3:1-8 where in verse 3 he describes the behavior of those who have not been born again

and to those who are new creations in Christ Jesus in verses 1-2. He contrasts the behavior or

lifestyle of those in Christ with those who do not know God through Jesus Christ. This style of

comparison flows like water from Paul’s pen. He loves illustrating his point like this in many of

his letters, for example in 1 and 2 Corinthians and Galatians. Paul is very didactic in his writing,

very pastoral, and very stern. He does speak plainly, as we like to say, “calling a spade a spade”

or “if it quacks like a duck, it most assuredly is a duck.” He does this when writing about false

teachers and some of the nonsense that they are teaching, and of the absurdity when people

believe it! Paul always writes in a way to assure the reader of what God has done for us by His

mercy and grace in Jesus Christ. For example, verses 4-7. Paul’s lyrical style reminds Titus in

chapter 2, verse 15 to “Declare these things; exhort and reprove with all authority. Let no one

look down on you.”

Detailed Analysis and Interpretation

1. Remind them! Subordinate yourselves to principalities, to authorities, yielding to obedience, to

make yourselves ready for every good deed.

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The mood of the verb “remind them!” is imperative. Paul is saying it is very important that

Christians live counter to the Cretan cultural norm. Instead of being insolent or rebellious, the

Christian is to be subordinate to municipal leaders and the authorities of their local government.

So that, in yielding as obedient people, doors are opened to share the Gospel, and they make

themselves ready to do good works for those in the community.

2. To speak reproachfully of no one, not to be contentious, but lenient, demonstrating humility to

all human beings.

The second verse reminds me of what goes on in our society today. Sometimes we hear

Christians talking this way about their governmental leaders. The Greek word βλασφημειν blas-

fay-meh'ein is where we get the English word blaspheme. When someone speaks ill of God, we

call it blasphemy. It means to speak evil of someone, and Paul says not to speak that way about

anyone, especially of your government leaders. It means to avoid speaking words of reproach

against someone that defame or attack their good name. We live in times where there is always

contention. “Not to be contentious” is a compound Greek word meaning to fight or to brawl. It

gives the sense of being in an intense argument. “But lenient” gives the sense of being peaceable

or to yield to someone else, not out of weakness, but in order to demonstrate humility toward

everyone.

3. For indeed we ourselves were once unwise, resisting persuasion, led astray, being slaves to

various desires and pleasures and in living a life of evil, prompted by envy, hateful, detesting one

another.
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Paul makes us think about where we came from, and what our condition was before we were

born again and made a new creation in Jesus Christ. Unwise is beyond foolish. Why is that so?

Before the Lord came to us and created faith in us, we were resistant. Resistant to God. Resistant

to the Gospel. Paul defines this in Romans 3:10-18, “As it is written: "There is no one who is

righteous, not even one; there is no one who has understanding, there is no one who seeks God.

All have turned aside, together they have become worthless; there is no one who shows kindness,

there is not even one." "Their throats are opened graves; they use their tongues to deceive." "The

venom of vipers is under their lips." "Their mouths are full of cursing and bitterness." "Their feet

are swift to shed blood; ruin and misery are in their paths, and the way of peace they have not

known." "There is no fear of God before their eyes." Each verb in verse 3 describing how

Christians used to be is sobering. Evil perpetrates all these descriptors. We were slaves to it all.

As a slave, we were bound and led around by a leash. We are led astray as a slave who was not

in control of their life. Did we realize that we lived a life of evil, being envious, hateful, so much

so that we detested everyone? Oh, how wretched we were!

4. And when the moral goodness and the love for mankind of God our Savior appeared, not from

works which we accomplished in righteousness

Paul, instead of being completely negative, shares this wonderful explanation of our salvation.

“The moral goodness” is the character of Jesus the Messiah. Χρηστοτης chrestotes, the noun

echoes Jesus moral goodness toward the woman caught in adultery, “And Jesus said, "Neither do

I condemn you. Go your way, and from now on do not sin again." John 8:11. Jesus exemplified

moral goodness, not just human kindness. Everyone has sinned and fallen short of the glory of

God. We have no recourse. We have nowhere to turn except to God’s moral goodness and His
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love for all humanity. φιλανθρωπια philanthropia is God’s love for humanity as human beings.

He loved that He created humanity and we were created in His image and in His likeness.

Therefore, this moral goodness and love for all humanity took its shape and form in the

Incarnation of the Word Who became a human being, born of a woman, conceived by the Holy

Spirit. God appeared in the Messiah, Jesus, as our Savior and Redeemer.

For Paul understood that, “works which we accomplished in righteousness” meant we are not

justified by what we do according to God’s Law. We are not justified by our works. Paul uses a

takeoff from the Jewish phrase ‫“ מעשים צדקה‬acts of charity.” This highlights the fact that there is

none righteous, no not one. There is nothing we have done or will do that is good or righteous.

“We are all like one who is unclean, all our so-called righteous acts are like a menstrual rag in

your sight. We all wither like a leaf; our sins carry us away like the wind.” Isaiah 64:6 (NET)

The Hebrew is “a garment of menstruation [are] all our righteous acts"

5. But according to His mercy, He saved us, through the bath of new-birth and renewing of Holy

Spirit.

Because of God’s tender compassion, He saved us. αλλα κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς This

act of God is seen as a definite historical act accomplished once for all; at a point in time, God

saved us. εσωσεν is a verb in the aorist tense the active voice indicative mood 3rd person

singular, meaning God effected our salvation at a point in time. When?

διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου - through the bath of new-birth

and renewing of Holy Spirit. This phrase does not imply two separate events. The new birth is

what Jesus told Nicodemus in John 3:3, "Truly, truly, I say to you, unless one is born again he
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cannot see the kingdom of God." The new birth is the renewing. "Renewing" = anakainōsis is a

compound word from ana "again." and kainos, "new." Paul wrote to the Corinthians, “Therefore

if anyone is in Christ [that is, grafted in, joined to Him by faith in Him as Savior], he is a new

creature [reborn and renewed by the Holy Spirit]; the old things [the previous moral and

spiritual condition] have passed away. Behold, new things have come [because spiritual

awakening brings a new life]. 2 Corinthians 5:17 (AMP)

Attention must be paid to the fact that in verse 5 there is no definite article in front of πνεύματος

ἁγίου – Holy Spirit. In every critical text, from the Robinson/Pierpont Byzantine text, to the

Westcott-Hort Text, to the up to date Nestle Aland 28, and the UBS Greek New Testament 5th

edition, there is no definite article in the text. Why is that? Was it a mistake? Why is it inserted in

all the English translations? Does it matter?

First, πνεύματος is a noun, and its case is the subjective genative which gives the sense of

possession “of” or of origin “from.” ἁγίου is an adjective and it is also subjective genative.

Secondly, Paul places the object, new-birth and renewing, before the subject, Holy Spirit. This

“ending” is tied to the beginning of verse 6 οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς -- Whom He poured forth directs

us that it is the Person of the Holy Spirit accomplishing the new-birth and renewing. Therefore, it

matters because there is no mistake, and it was not just inserted as an interpretive edit.

The conjunction καί connects the two nouns παλιγγενεσίας and ἀνακαινώσεως giving the sense

of and or even. The bath of new-birth and renewal of the Holy Spirit tell us that both the new-

birth and renewal are accomplished by God, the Holy Spirit. It tells us that when we interpret

Scripture with Scripture, the new-birth that Jesus spoke of is the same new-birth that Paul speaks

of, and the result is the new creation, the ἀνακαινώσεως the renewing. ἀνακαινώσεως is from the
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root word ἀνακαινόω which means to renovate, to make brand new. We are born again and have

been made a new creation. Where?

διὰ λουτροῦ παλιγγενεσίας Through the bath of new-birth. Some Bible translations have

washing, or water for the noun λουτροῦ. The Revised Version in the margin of 3:5 says laver.

What did Paul mean by using this term? We know because of the use of the genitive singular for

each word λουτροῦ, παλιγγενεσίας and ἀνακαινώσεως, we understand that διὰ λουτροῦ through

the bath is the place where new birth and renewing occur; and the Holy Spirit is the effectual

cause of the new-birth and renewing. Is λουτροῦ the bath, the laver, the washing, or the water?

When I think about the laver, it takes me back to the book of Exodus, chapter 40:7, "You shall

set the laver between the tent of meeting and the altar and put water in it.” And again in 40:11-

12, “"You shall anoint the laver and its stand and consecrate it. "Then you shall bring Aaron and

his sons to the doorway of the tent of meeting and wash them with water.” Lastly, in 40:30-32,

“He placed the laver between the tent of meeting and the altar and put water in it for washing.

From it Moses and Aaron and his sons washed their hands and their feet. When they entered the

tent of meeting, and when they approached the altar, they washed, just as the LORD had

commanded Moses.” Moses, Aaron, and his sons were declared holy by washing in the laver

before they entered the Tent of Meeting and approached the altar. The Hebrew is make it holy, so

that it shall be holy. It brings to us the memory of God consecrating the seventh day of Creation

in Genesis 2:3 where God “declared it holy.” Moses, Aaron and his sons had to wash every time

they entered the Tent of Meeting to approach the altar. Now there has come a most holy High

Priest offering His own blood to cleanse us from all unrighteousness, “For Christ did not enter a

holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in
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the presence of God for us…” Hebrews 9:24. He was already holy, for He is the Son of God, the

Word made flesh Who enters the Holy of Holies on our behalf. The laver was the place where

Moses, Aaron and his sons washed their hands and feet so that they would be made holy to enter

the Tent of Meeting and approach the altar in the Holy of Holies where the Ark of the Covenant

was placed, and atop it, the Mercy Seat.

Paul was a Jew, and a rabbi, he says of himself, “circumcised the eighth day, of the nation of

Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a

persecutor of the church; as to the righteousness which is in the Law, found blameless.”

Philippians 3:5-6. When Paul uses the word λουτροῦ he is referring to the laver, and he is

thinking of what the laver is. He is not thinking of the water put into the laver. He is thinking of

it as the bath in which you bathe. Paul is thinking of the mikveh. Mikveh means a gathering of

water and is a Jewish ritual bath (a pool, a baptistry). In Jewish tradition, immersion in the

mikveh gives substance to the transition between the convert to Judaism’s old identity and his or

her new identity as a Jew. The person converting to Judaism is immersed into water and all their

desires, and personality are submerged and are transformed from their old self to their new self.

Jewish Rabbi Maurice Lamm says, “Just as in the days of the ancient Temple in Jerusalem, the

mikveh was used by all Jews who wanted to enter the precincts of the Sanctuary. The Law

required every person inside the Temple grounds to be in a spiritually pure state appropriate to

the pristine spirituality of the Sanctuary itself.”1 Rabbi Lamm goes on to say, “By spiritually

cleansing the convert, the mikveh water prepares him or her to confront God, life, and people

with a fresh spirit and new eyes–it washes away the past, leaving only the future.”2 Rabbi Lamm

1
From The Mikveh’s Significance in Traditional Conversion, by Rabbi Maurice Lamm.
2
Ibid.
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says something very astounding, “In a sense, it is nothing short of the spiritual drama of death

and rebirth cast onto the canvas of the convert’s soul.”3 This remark calls to mind Paul’s letter to

the Romans, “Or do you not know that all of us who have been baptized into Christ Jesus have

been baptized into His death? Therefore, we have been buried with Him through baptism into

death, so that as Christ was raised from the dead through the glory of the Father, so we too might

walk in newness of life.” Romans 6:3-4 Interestingly, the Complete Jewish Bible (CJB)

translates Titus 3:5 in this way, “He delivered us. It was not on the ground of any righteous deeds

we had done, but on the ground of His own mercy. He did it by means of the mikveh of rebirth

and the renewal brought about by the Ruach HaKodesh.”

In the phrase διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, Paul is alluding to

the mikveh. Paul is writing to Titus, who is a Gentile, however, he is writing so that Titus would

read the letter to the Christians in Crete, both Jew and Gentile. Therefore, it would not be hard

for the readers of this letter to understand what Paul meant in verses 4-7. So, my conclusion

about the word λουτροῦ is that it should be translated the bath as the place where new birth and

renewing occur by the power of the Holy Spirit. The bath for the new believer is baptism.

The metaphor Paul uses here is different than what Peter uses of baptism in 1 Peter 3:21, where

the metaphor has to do with the water itself. It isn’t the act of washing either, which Paul alludes

here, “Such were some of you; but you were washed, but you were sanctified, but you were

justified in the name of the Lord Jesus Christ and in the Spirit of our God.” 1 Corinthians 6:11

Washed here is not loutron but apo-looo a compound word meaning apo – off or away and looo

to bathe or wash the whole person. So, it means washed off. This denotes the outcome of the new

3
Ibid.
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birth and new creation by the Holy Spirit. It is like taking the clean clothes out of the washing

machine. Therefore, the bath or the laver = baptism. As Paul says, “so that He might sanctify

her, having cleansed her by the washing of water with the word…” Ephesians 5:26. Baptism is

the place where the new birth and renewing occur by the Holy Spirit. As Ananias told Paul,

“Now why do you delay? Get up and be baptized, and wash away your sins, calling on His

name.” Acts 22:16

I want to be clear, it is God’s Holy Spirit who regenerates us (new-birth) and makes us new

creatures (renewing) in Christ Jesus, however, since His grace is invisible and hidden, it is

visibly given to us in baptism. Also, we must take caution to understand that “Baptism is not

mere water, but embraces also the command of God; the promise of God; the effectual work of

the Holy Ghost, offering to faith, in connection with the outward part of baptism, the grace of

God. Whatever is wrought in baptism, is wrought by the Holy Ghost, through the Word, with the

water, in the believing soul.”4

6. Whom He poured forth upon us abundantly through Jesus Christ our Savior.

We understand here the proof that new-birth and renewing are accomplished by the power of the

Holy Spirit, the Third Person of the Godhead. This phrase recalls the words of the prophet Joel

and of Jesus, “It will come about after this That I will pour out My Spirit on all mankind; And

your sons and daughters will prophesy, your old men will dream dreams, your young men will

see visions. Even on the male and female servants I will pour out My Spirit in those days.” Joel

2:28-29

4
From The Conservative Reformation and its Theology, by Charles Porterfield Krauth, p. 583.
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“When the Counselor comes, the One I will send to you from the Father—the Spirit of truth who

proceeds from the Father—He will testify about Me.” John 15:26

The word πλουσίως translated abundantly means more than an overflowing supply. The intent of

Paul is to show how much of God we receive! I can visualize an eternal waterfall that never stops

flowing, and I am standing underneath it, showered with water which is the Holy Spirit and His

gifts! Who sends us the Holy Spirit and His gifts? Jesus does! “Nevertheless, I am telling you the

truth. It is for your benefit that I go away, because if I don’t go away the Counselor will not

come to you. If I go, I will send Him to you.” John 16:7

7. In order that, having been justified by His grace, we become inheritors according to the

expectation of life eternal.

In order that, having been justified is Paul explaining ινα hinah, the result or purpose of the new-

birth and renewing; justification by grace, through faith in Jesus Christ. χαριτι grace is in the

dative case meaning it is the means by which we are declared righteous in the sight of God. Τη

εκεινου by His is a pronoun with a definite article demonstrating whose grace it is by which we

are declared righteous.

What happens then is κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου – we become inheritors

according to the expectation of life eternal.

We become γενηθωμεν this verb is in the aorist tense passive voice subjunctive mood first person

plural – we become, we are made inheritors of life eternal, we come into being as ones inheriting

life eternal. This is so because God has declared us righteous; we have been justified by His

grace through faith in Jesus Christ. Jesus Christ promises us eternal life. Therefore, we anticipate
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eternal life with great joy and expectation! “My sheep hear My voice, and I know them, and they

follow Me; and I give eternal life to them, and they will never perish; and no one will snatch

them out of My hand. My Father, who has given them to Me, is greater than all; and no one is

able to snatch them out of the Father's hand. I and the Father are one." John 10:27-30 What joy

and solace this should bring to our hearts!

8. Trustworthy is the word, and with respect to this, you be willing to speak confidently in order

that those having faith in God be intent to take the lead in good works. These are the good and

beneficial things to all mankind.

Paul begins verse 8 by encouraging his readers that what he just said in verses 4-7 is very

trustworthy and true. Because the saying (verses 4-7) is trustworthy, the truth of the Gospel will

enable Titus to speak confidently encouraging the Christians of Crete to be the ones setting the

example going about doing good works. Everything that Paul told Titus in verses 1-2 are good

and beneficial toward all people. Christians are to be intentional in doing good works. This goes

back to God’s command to love Him with all our heart, soul, mind, and strength and our

neighbor as ourselves. Loving God in this way works its way back down to earth, loving our

neighbors for their advantage and God’s glory.

Conclusion

Titus 3:1-8 is the conclusion of the main body of the letter written by Paul to his friend and co-

laborer in Christ, Titus. Paul brings his point home by reminding Titus of several things. Paul

writes that believers are redeemed to give glory to God by demonstrating Spirit-led behavior.

Being respectful and honoring governmental leaders and the leadership in the Church is based
EXEGETICAL RESEARCH 19

upon our love of God. Paul wrote that Titus and all Christians everywhere should be intentional

in doing good works. Jesus said, “Treat others the same way you want them to treat you.” Luke

6:31 It means loving your neighbor as yourself. The opposite of Spirit-led behavior is that which

is led by sin, the flesh, and the devil. Paul mentions to Titus and his readers that we were all once

slaves to sin, rebellious God haters who did not consider our fellow man.

With the understanding of how wretched we are, Paul begins a saying that brings freedom to the

soul. He speaks of God’s moral goodness and love toward mankind. God loves us because we

are human beings. He loves us because He created us in His image and His likeness. God did this

out of mercy and compassion for His beloved creation. Because of His mercy and compassion,

we could not have earned our salvation based upon any works done in our own so-called

righteousness. Paul affirms that God alone saves us; it is His gift to those who believe. He writes

that when we are born again, we become a new creation. He tells Titus that it is the Holy Spirit

Who is the effectual cause of our new-birth and our becoming a new creation. Paul illustrates

that the bath of baptism is the place where this new-birth and new creation occurs.

With this new-birth we are assured that Jesus Christ sent the Holy Spirit. The Holy Spirit with

His gifts were poured out upon us abundantly. Paul tells Titus the purpose of God’s loving

kindness and mercy was to declare us righteous, so that we could approach the throne of grace

without fear and with that, be expectant, awaiting the hour when eternal life would begin. With

all that in mind, Paul states that what he said is to be trusted. It is the truth, and it is the Gospel.

Paul says that because they are those who have placed their faith and trust in God through Jesus

Christ, they must devote themselves to doing good to others, not only toward those of the faith,
EXEGETICAL RESEARCH 20

but those outside the faith. Intentionally doing good works gives honor and glory to God and is

how the light of the Gospel is shown throughout all the earth.
EXEGETICAL RESEARCH 21

Bibliography

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Aland, Barbara and Aland, Kurt and Karavidopoulos, Johannes and Martini, Carlo M. and
Metzger, Bruce Eds. 2016. Nestle-Aland Novum Testamentum Graece. 28th Revised Edition.
Stuttgart: Deutsche Bibelgesellschaft.

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Thayer, Joseph H. 2014. Thayer’s Greek-English Lexicon of the New Testament. Peabody:
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The Mikveh’s Significance in Traditional Conversion. Accessed January 15, 2017.

https://www.myjewishlearning.com/article/why-immerse-in-the-mikveh/

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Abridged Edition. Grand Rapids: Zondervan.

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