Exegetical and Hermeneutical Commentary of Titus 3:3
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
3. For we ourselves also were sometimes foolish ] ‘Sometimes’ in the old sense of ‘sometime,’ Eph 2:13, ‘ye who sometimes were afar off.’ Cp. Shaksp. Rich. II. 1. 2. 54 ( Bible Word-Book, p. 551):
‘Farewell, old Gaunt: thy sometimes brother’s wife
With her companion grief must end her life.’
The position and tense of the verb and particle justify our rendering For there was a time when we too were foolish. ‘Foolish’; ‘in this word there is always a moral fault lying at the root of the intellectual,’ N. T. Syn. 75; as in Luk 24:25, ‘O foolish men and slow of heart,’ and Gal 3:1 ‘O foolish Galatians, who did bewitch you?’ so ‘wanting in spiritual sense,’ ‘blind’; cf. 1Ti 6:9 ; 2Ti 3:9.
disobedient, deceived ] disobedient, as Tit 1:16, 2Ti 3:2, and all other N.T. passages; ‘insuadibiles,’ Theod. Mops. Lat.; ‘inobedientes,’ Jerome; not as Vulg.’ increduli,’ ‘distrustful;’ going astray, rather than ‘deceived;’ the verb is no doubt used in both passive and neuter sense, but compare the use of the pres. part., Mat 18:12, ‘doth he not leave the ninety and nine and seek that which goeth astray?’ and 1Pe 2:25, ‘For ye were going astray like sheep;’ where the argument for patience from a sense of having erred and strayed is just the same. May not St Peter have taken up this very force of the word, and so been led to the quotation from Isaiah 53? It is a question whether even in 2Ti 3:13 ‘leading astray and going astray’ would not express the antithesis better than ‘deceiving and being deceived.’ There is no stress on their ‘being deceived,’ which might furnish rather an excuse than an aggravation.
serving divers lusts and pleasures ] The Greek is stronger, being the slaves of, as Luk 16:13 ‘to be God’s slave and Mammon’s slave’ and elsewhere. ‘Divers’ is only used by St Paul in these ‘Pastoral’ letters; of diseases, Luk 4:40: twice in Heb., twice in St Peter, once in St James. But the compound is used of ‘wisdom,’ Eph 3:10. ‘Pleasures’ in the N.T. use is stronger than our English word. It only occurs Jas 4:1; Jas 4:3 of lusts and adulteries, 2Pe 2:13 of day-revels and debauchery, and Luk 8:14 of their ‘choking’ effect, along with carking care and riches.
living in malice and envy ] ‘Malice’ is the ‘evil habit of mind’ which manifests itself in positive evil and harm-doing, see note on Tit 2:9 and Trench, N. T. Syn. 11. It comes between a state of envy and the actual working of ill to a neighbour.
hateful, and hating one another ] Vulg. ‘odibiles odientes invicem’; ‘hateful’ in the particular form of the Greek word here does not occur elsewhere in N.T., but is formed just as ‘abominable’ in Tit 1:16. The full sense is well seen in the compound ‘hateful to God’ (not as A.V. ‘haters of God’) Rom 1:30.
The whole verse seems an echo, in brief, of the fuller description of heathen life written ten years before in Rom 1:18-32. As in Tit 2:12, St Paul identifies himself with the Cretans in self-condemnation, and divine mercy; exemplifying the ‘meekness’ he inculcates.
Fuente: The Cambridge Bible for Schools and Colleges
For we ourselves – We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connection does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might, be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and they who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways.
Foolish – See this word explained in the notes at Luk 24:25, where it is rendered fools; compare Rom 1:14, where it is rendered unwise, and Gal 3:1, Gal 3:3; 1Ti 6:9, where it is rendered foolish.
Disobedient – To law, to parents, to civil authority, to God. This is the natural character of the human heart; see Luk 1:17; Rom 1:30; 2Ti 3:2; Tit 1:16, where the same word occurs.
Deceived – By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions; compare Mat 24:4-5, Mat 24:11; 2Ti 3:13; 1Pe 2:25; Rev 12:9; Rev 18:23, where the same word occurs; see also Rev 20:3, Rev 20:8,Rev 20:10, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans.
Serving divers lusts and pleasures – Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them ( douleuontes); that is, we implicitly obeyed them; see the notes at Rom 6:16-17.
Living in malice – Greek, in evil – en kakia; that is, in all kinds of evil; see the notes at Rom 1:29, where the word is rendered maliciousness.
And envy – Displeasure at the happiness and prosperity of others; Notes, Rom 1:29.
Hateful – stugetoi. This word does not elsewhere occur in the New Testament. It means that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true?
And hating one another – There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life.
Fuente: Albert Barnes’ Notes on the Bible
Tit 3:3
We ourselves also were sometimes foolish
The transforming power of the gospel
I.
What even Christians were. Their lives and characters were distinguished by
1. Folly;
2. Disobedience;
3. Liability to deception;
4. Sensuality;
5. Passion;
6. Unloveliness;
7. Unbrotherliness.
II. What Christians become. Their lives display
1. Humility of spirit;
2. Gentleness in action;
3. Truthfulness in word. (F. Wagstaff.)
Before conversion and after
This verse layeth down a weighty reason whereby our apostle would bow and bend the minds of Christian men to the practice of the former virtues, namely, of equity, lenity, long-suffering, and meekness towards all men, foes as well as friends, yea, the worst as well as the best. The reason is drawn frown the consideration of the present condition of converted Christians, compared with that estate they were in before their conversion and calling to the faith, to which purpose he is very large in describing.
1. Our estate of corruption (Tit 3:3).
2. Our estate after conversion (Tit 3:4-6), from both which the apostle thus concluded the same thing thus: First, the former; if we ourselves were in times past in the self-same condition, which other men are not called out of, then ought we to be meek and merciful even to those who are not yet converted. But we ourselves were in times past as they are; we lay in the same puddle of corruption, were hewn out of the same pit, and though we may think we were never so graceless, as we see some others, yet we cannot charge them so deeply for time present, but they may come over us with the same in times past, as this third verse will teach us, and therefore we ought to show all lenity and meekness to all men. Secondly, from our latter condition of conversion, thus our apostle frameth his reason. If God have been so bountiful a benefactor unto us, when we were so unworthy, as the former verse describeth, that His mere and alone mercy saved us; then must we in imitation of our heavenly Father do the like to our brethren. But God hath done thus (Tit 3:4-5) so as from both we may well reason that a new condition requireth a new conversation; new men must have new manners; we being Christians may not carry ourselves so crookedly as in times past, nor so roughly towards those who now do the same things which then we did, considering our own selves. (T. Taylor, D. D.)
The difference between the present and the past of life
1. The consideration of the common condition is a notable ground of meekness and moderation towards those who are yet uncalled to the faith. For
(1) Whereas pride maketh the heart to swell against the brother, and is a root whence these bitter fruits arise, this consideration pulleth those peacock feathers, and humbleth the heart, so as when it can find no other reason of forbearance, here it never wanteth a most effectual one.
2. This consideration not only subdueth that violent affection of pride, but worketh the heart to such affections as not only beseem ourselves but befit the offender, and these are two
(1) For time present pity and compassion.
(2) Hope for time to come.
3. Whosoever are called unto the faith have experience of a double estate in themselves, one in time past, another for the present, the one of nature, the other of grace. Our apostle affirmeth it of all believers, of which there is none but he had his once, his time past, in regard of which he may now be said to be changed into another man (Rom 7:5-6). The time was when the Romans were in the flesh, when sinful motions had force in them unto death; and there was an aftertime when they were delivered from the law, and served God not in the oldness of the letter, but in the newness of spirit (Eph 2:3). Among whom the Gentiles we believers had our conversation in time past. Wherein ye walked also once, but now, etc. (1Co 6:11). And such were some of you, but ye are washed. And good reason there is that he that is now beloved should see that once he was not beloved, and that he who now is in the state of grace should see that he was once in the state of wrath as well as others, which will cause him to love much; and indeed the elect could not be elect, nor justified, nor washed, if they were always the children of God, and were it not for this once, and time past, wherein there was no difference between them and the reprobate, but only in Gods counsel and possibility of calling. I add, further, that the converted may and must have experience of this change, for the conversion of a sinner is a miracle above all natural wonders; and therefore, except in some Jeremiah, John Baptist, and some few sanctified from the womb, is no such insensible thing as cannot be perceived. It is no such natural change as is effected by insensible degrees, as when he that was a child is now become a man; but a supernatural change by the Spirit of grace, such as when a man is born into the world, or when a blind man is restored to his sight, or rather a dead man unto life, which are things of much note and manifest alteration, and that of the whole man. Again, faith it is which as an internal instrument purgeth the Augean Stable, and purifieth the foul cage of the heart. Now this we may know, and must examine whether we be in the faith or no; know ye not that Christ is in you, unless ye be reprobates. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (1Co 3:16). Know ye that ye are dead to sin, but are alive to God in Jesus Christ our Lord (Rom 6:11). Labour to find this change in thyself and examine whether thou canst put difference between time past and time present, for otherwise I see not but thou must set thyself down without comfort, as one that hath no sound proof of thy conversion. Hence may many a one learn what to think of himself. Some profess they love God with all their hearts and have ever so done since they can remember; they always believed in Christ and never doubted but they were ever dear unto God. But all this is nothing but a deceitful skinning over the sores of their souls with peace, peace, whereas the case that was ever so good was never good at all; no, if thou canst not remember the time past, when thy state was worse than nought, I can never be persuaded that it is good for the present.
Every Christian learn hence
1. If we see a change in ourselves or others to bless God that hath made this separation (Rom 6:17). God be thanked that ye were such, but now ye obey the form, and blessed be God for this unspeakable gift.
2. Not to deem of men as they were once in time past, when once this change is come, the Lord esteemeth of men according to the present grace received, and never casteth them in the teeth with that they were in time past; and why should we upbraid men with sins or infirmities past, which the Lord hath covered? Paul accounted not James, John, Peter, fishermen, as they had been in times past, but highly esteemed of them as apostles of Christ, being called thereunto. (T. Taylor, D. D.)
Foolish
1. The main property of fools and silly bodies is that they know not the end of their lives, why God made them and put them into this world; even to ask many men why God did inspire the breath of life on their faces, how few would give this direct answer, that by glorifying God in my calling I might be led to a better life hereafter. Ask many a man concerning heaven, and earth, and sea, and other sensible things, and they will give some sensible answers, as that the earth was made for man and beast to live upon; the sea for fish and navigation; the air for man and beast to breathe in; the sun, moon, and stars for light, heat, and comfort; the beasts, fishes, fowls, etc., for man; but why thyself? Fewest would say for God; but if they speak true, some for themselves, some for their family, some for their pleasures, some for wealth, or some baser end, to which such a noble creature as man is should be destinated.
2. As fools live for the present time if they can get meat, drink, clothes, and necessaries for the present, they forecast nothing to come; even so ungodly men, if they can get wealth, and lay up things present for many years to come, they dream of no other heaven, they forecast no day of death, nor judgment; but oh, fool, what if thy soul be taken away this night? This was that which that fool thought not of; and as of their own, so they judge of all other mens felicity by things present, into which folly David himself was sliding, when he confesseth himself as ignorant as a beast in this point, until he went into the sanctuary.
3. Fools are indocible and incorrigible; so the natural man put him to school, he learneth nothing by the book of the creatures, nor of the Creator in the Scriptures. Let God the great schoolmaster whip him, and bray him in the mortar of His judgments. He is a fool still, be leaveth not his old wonts.
4. Fools are so wise in their own conceits as they will abide no counsel; the natural man is wiser in his own eyes than seven men that can give a reason. (T. Taylor, D. D.)
A significant contrast
The whole sentence is in form a contrast. It reminds the Cretans of what they had been in their unconverted conidition. Against that it sets their present position as Christians. It grandly magnifies the Divine grace which had made them to differ. Out of this little biographical sketch there sprang two arguments for a meek behaviour. In the first place, these heathen neighbours, whose abusive attitude is so irritating, are not at all different from what you used to be. Recall what you were before Gods grace changed you: precisely such as they are today. You did not then see your own foulness–not then, before the light came; neither do they see theirs now. Yet contemplate, the hateful picture! What is pagan life?
1. So dark on religious matters as to possess no true acquaintance with God nor any just apprehension of spiritual truth at all.
2. As a result in part of this ignorance, disobedient in practice to all the requirements of Divine law.
3. Deluded indeed and misled to false conceptions of duty and false superstitions in worship.
4. Worse than that, enslaved to the desire for enjoyment, given over to indulgence in what seems most pleasant, no matter how immoral.
5. Socially leading a life too selfish to be either just or generous to others, cherishing rancour against one another for imagined slights and jealousy on account of superior fortune. Is this a just picture of the natural life as it mirrors itself in the enlightened Christian conscience? Sum it up in a single word: Are not such men repulsive as well as repellant–hateful as well as hating? Yet such were you. By the recollection of your former state, remembering the old darkness out of which you indeed have been rescued but not they, bear with them tenderly, think of them kindly! To this argument, a second joins itself: Out of that universal degradation of unregenerate nature, how is it that you have been rescued? By an effort of your own, or by anothers favour? Nay; not through any righteous actions or meritorious struggles to grow better, as you very well know; but through the mere mercy and cleansing and renewing power of God our Saviour; by a salvation which came to you unsought, found you helpless, surprised you with its benefits, and by its own virtue made new men of you in that day when you turned from your idols to become through Jesus Christ the heirs of life eternal! Saved thus by the sheer philanthropy of Heaven, have you none for your unsaved brothers? Changed by Divine mercy from a state like theirs, where is your mercy to them? They are as you were: treat them, then, as God treated you! How if He had been as resentful against us, as quick to take offence and ready to strike? Ah, how ill it becomes a Christian to speak evil of others, to brawl, to give back word for word and blow for blow! By the kindness your Saviour has returned for your wrong, show to your still wrongful fellows what is that love of God to man which has been manifested unto you; that they too may be won to taste that God is good! (J. O. Dykes, D. D.)
Transforming power of the Holy Spirit
Many years ago the people of Paris used to throw out the offal of fish and other garbage into the streets to be carted away as useless, but a clever man found out a way to extract from this filth a sweet scent, so pleasant and good that the Queen on her throne has it in her boudoir. This is an example of what men can do with vile materials; but God can do greater and mightier things with man than this, He can and will take the vilest person out of the mire and slime of sins foul gutter, and make him glorious like His own Son by the transforming power of the Holy Spirit. (J. Lawson.)
Disobedient
Frowardness
This second degree of corruption of mind showeth that we are not only ignorant but froward in the things of God, and such as will not be persuaded, as the word in the original sounded; and this is nothing else but a perverse disposition which fighteth against the truth. Which a little better to understand, we must know that before our fall the mind of man had two faculties about the truth of God.
1. The knowledge of it so far as was meet.
2. An assent approving that knowledge.
Instead of which are succeeded two contrary corruptions since the fall.
1. Darkness instead of that light of knowledge.
2. Frowardness or reasoning against it.
For example: when the understanding of man, unconverted, conceiveth something of that we deliver out of the Word, whereas it should assent unto the law that it is good, and the gospel that it is the arm of God unto salvation, the wisdom of the flesh on the contrary, it becometh enmity to all this; it can find evasions to shift off the curse; it can covenant with hell and death. And for the gospel, it is to one foolishness, to another offence. Pauls preaching shall be counted madness, or malice, or something else which shall be reason and warrant enough to contemn it. (T. Taylor, D. D.)
Deceived
Various kinds of deceived persons
I. First, what a fearful deceit is that of many who strengthen themselves in their sins, sometimes putting off all the fear of Gods justice, and growing into contempt of His judgments; sometimes absolving themselves from the guilt and curse of sin in hope of impunity, as though the Lord were become an idle essence, who hath put off the power of judging the world and revenging the wickedness of it. Zephaniah noted in his time such a knot of ungodly men that were frozen in their dregs; but how came they to this settledness in sin? They said in their hearts, Tush! the Lord will do neither good nor evil. And did this sin die with that age?
II. A second and as fearful deceit as the former is that proud conceit of a kind of inbred and inherent righteousness of many reputed Christians, but indeed of such as wanting Christs righteousness, seek to sew their own fig leaves together. The Pharisees in their time thanked God that they were not as other men; they were whole and needed no physician. The Laodiceans took themselves to be rich and increased and stood in need of nothing, but were deceived, and saw not themselves in a true glass, which would have showed their blindness and nakedness and poverty. So how many civil, just dealing, and harmless men everywhere are there at this day who overthrow themselves with this deceit, which ariseth sometimes by measuring themselves with themselves, as the proud preachers of Corinth seemed somewhat comparing themselves with themselves, and otherwhiles comparing themselves with others, whom they take greater sinners than themselves as the Pharisees did; but especially through ignorance, or a dead knowledge of the righteousness of the law, they see not what strict righteousness God requireth, not their own corruption boiling within them, and so neglect all the sense of their secret lusts rising up against the love of God or man and that incessantly in them?
III. A third sort of men as far deceived as the former are secure persons, who being baptized into the name of Christ as yet never came unto Him, but plod on in all dirty and sinful ways with many pretences underpropplng themselves, but never examining duly whether they be right or no.
1. Superstitious persons who take up a voluntary religion which hath some show of wisdom and humbleness of mind; worship God they think they do, but it is uncommanded; devout they are, but resist the truth as those devout women which resisteth Paul.
2. General or Catholic Protestants of all, any, or no religion, these content themselves with the Jews to say, the temple, the temple, the covenant, Abrahams seed, etc., so these find a religion established, and they love it because it is crowned and bringeth in abundance of property with it.
3. A rabble of idle Protestants whose carnal hearts turn the grace of God into wantonness.
4. The fourth sort may well carry the title of crafty Christians, as also of free will Protestants, who for the present walk in a secure path and will not yet be acquainted with repentance for their sin they think.
5. The fifth sort of secure persons may be called sensible Protestants, who by outward things judge themselves high in Gods books; and many, both rich and poor, tread in this path. Thus David observed of wicked rich men; their houses were peaceable without fear, and because they are not in affliction like other men, pride compasseth them as a chain; they seek not after God, nor sound and settled peace in Him, but little know they the end of that fat pasture. He learned at the sanctuary that they were lifted up above other, as felons on the ladder, to come down with a greater mischief and breakneck. But more marvellous it is that corrections and afflictions should become a pillow for security in many, which are Gods spurs in the flank of the godly to prick them up, and rouse them from their drowsiness; and yet many determine hence, and conclude without further ground, the Lords love towards them, because of long and durable afflictions, of which they could never come to make good use, nor take any profit by them, whom God loveth, say they, He chasteneth. And we are judged of the Lord, that we should not be condemned of the world, and when they are exceeding crossed in the world, and indeed cursed in their counsel and attempts, they thank God they have their punishment here in this life and so secure themselves from all future pains. But this is but a guile and stratagem of Satan to cast his poison into the Lords cup, and bane and destroy men with that which might be a special mean of their good, even a special provocation to make them seek reconciliation with God in Jesus Christ.
IV. The fourth and last sort of men who are deceived and wander out of the good way are some that seem to themselves and others to be very good Christians, at least none of the worst, and yet many of them little better than some of the former. And these are of two sorts; some are deceived in regard of their sins, others in regard of their graces or virtues.
1. Of the former sort. There be some who, because they are not carried to such sins as they see others, they conclude presently that they are in the right way to heaven, whereas there may be a work of the Word and Spirit forcible against many sins, where there is no saving grace in the soul.
2. The latter sort are they that deceive themselves in turning their eyes from their sins to some virtues or graces which they find in their souls. Hence have we men that can be diligent in hearing the Word, and that gladly with Herod, and think that enough to dispense with their holding of their Herodias, some sweet sin or other. Others can rejoice and be affected as we have known soft-hearted Protestants, that could melt at sermons into tears with great affection, and yet have made little conscience of their ways, but not mortifying the deeds of the flesh, have yielded to their lusts the reins in all liberty. Others can receive the Word, talk of it, yield a seemly obedience unto it; any man would say they were surely good Christians, yet as bad ground they give it not depth enough; they give it the understanding and some affection, but the will and the whole joy is not carried unto it. If they talk of it, it is but as such as only have tasted it with their tongues, as cooks do their services, but they have not filled their belly with it, as they for whom it is prepared. Their sightly obedience is like Herods, who did many things because John was a good man. In a word, they can be reverent and liberal to ministers, kind to professors, forward in good motions, can lend their hands or purses to help the godly out of trouble, and yet in all these commendable duties are like a deceitful bow, which being east and crooked, let the eye aim never so right at the mark, it casteth it quite besides all the way; even all these, proceeding from deep hypocrisy, and done not purely, but sinister respects furthering them, deceive the soul and keep it far from the happiness of it. (T. Taylor, D. D.)
Serving divers lusts and pleasures
Lusts and pleasures
Sins are called lusts because they be indeed so many inordinate desires against the commandment. And pleasures, because of the imagination of them that commit sin, being carried away with the present pleasure and sweetness of them. And diverse pleasures
1. Because they are many in themselves, and though every man yield not service to every one, yet some serve this, and some that, and every wicked man some. Samson will be slave to his Delilah, in the lust of the flesh and uncleanness; Nabal to his wealth, in the lust of the eye; Herod to his vainglory, in the lust of pride of life.
2. Because they diversely carry men, even as a man in the sea is carried backward and forward and hurried with divers waves, for there is no stability nor settledness but in the fear of God. The wicked are like the raging sea, and there is no peace to them, saith the Lord; but as slaves having served one lust, they must presently be at the call and command of another, and if it command they must obey, although it call to the clean contrary course. (T. Taylor, D. D.)
The slavery of sin
What slavery is like the slavery of sin? In every other case there is hope; there are lulls, at least, and intervals of anguish; there are alleviations, though perhaps they may be few and rare; there is patience, there is prayer; there may be the comfort of the cherished Spirit of God in the inner heart; there is death, in which the consummation of earthly tyranny works its own cure, and the slave is free forever; but in the slavery of sin there is no hope, no lull, no check, no flight, no patience, no prayer, no inward peace of a religious spirit counterbalancing the outward misery of the fettered limbs; and death, the limit of the one slavery, is but the terrible beginning of the end of the other; when sin, which has been allowed to rule in the heart and members during life, declares itself visibly and unmistakably to be the very tyrant of souls himself, the Prince of Darkness, to whose sway his slave is consigned to all eternity. (Bp. Moberly.)
Living in malice and envy, hateful, and hating one another
I. First, to distinguish the words. The first of them, malice, is an evil affection of the heart, which properly desireth the hurt of our neighbour and rejoiceth in his fall. Envy is a contrary affection, but as wicked, for it grieveth at the neighbours good, and fretteth itself at his prosperous and fortunate success in anything. Hateful may to good purpose be taken either actively, as it is read, namely for such as are in such extremity of wickedness, as they in every way are abominable creatures in themselves; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and men. And hating one another, as full of poison and venomous hatred towards others as they could be unto us, requiting like for like, all which, although they show a most godless and comfortless condition, yet we lived in this graceless course, that is, passed our days, or at least a great part of them in time past, before we came to know the grace of God.
II. Now this being the estate of every natural man, that his whole conversation is monstrously depraved, so as he spendeth his days and consumeth his time in malice, envy, hatred, and such hateful courses, it may let many a man see how little they are escaped from the filthiness of nature. For
1. How do the lives of most men show that the spirit which lusteth after envy ruleth them? and how doth that bitter root of malice and hatred shoot forth buds and blossoms at all seasons?
(1) In affection, when as men grieve at the good and greatness of another, and cannot look upon the prosperity of a man whom they wish not so well unto, but with an evil eye, and the more they look upon it, the sorer still groweth their eye, accounting themselves after a sort wronged by him, if they cannot attain to his estate.
(2) In mens speeches, how doth Satan tip many mens tongues and set them on fire with all manner of malicious and murdering speeches? What is more common speech than detraction and impairing from the just praise of men?
(3) In the actions of life, what a cloud of frivolous suits, and yet fiery enough, witness the malice and envy of mens hearts. If a mans beast look but over another mans hedge, and so make but offer of a trespass, or any other such trivial colour is sufficient to fire the gunpowder within, and to carry the controversy with such violence, as one must yield or both be blown up. But the most fearful and wretched work of this inbred corruption is most apparent in the pursuit of good men, because they are good; for who, be he never so good, can stand before envy, which feedeth even upon virtue and goodness itself?
2. This must teach us that profess ourselves to be the Lords, So abhor all the sins of this suit, and to banish such filthy fruits of the flesh, which God giveth them up unto who are of a reprobate mind; and have nothing to do with such wicked inmates, which are ever plotting to set the whole tenement on fire, and which bring rottenness into their own bones and bowels. As well said a godly man of Cain, he had half killed and consumed himself with malice before he killed his brother. And not to urge the multitude of reasons which to this purpose offer themselves, I will only name those two which are couched in the verse.
(1) Because that we profess that we were such in times past, but now are begotten unto God, which were it not a forcible reason, the apostle would not so often beat upon it (Col 3:8; 1Co 5:8; Jam 1:18).
(2) These hateful sins make us justly odious
(a) To God (Pro 14:32). The wicked is cast away for his malice both root and fruit.
(b) To man, in that they wage battle against Christian love, which is the preservative of all society.
3. Lastly, let every one learn timely to take in hand this crooked nature before he be accustomed to evil; for else as hardly as a blackamoor changeth his skin shalt thou become changed when wicked nature and worse custom have both barred thy repentance and bound thy sins faster upon thee. And because much of this folly is bound up in the hearts of children and servants, let masters and fathers seek seasonably to drive it out; fathers especially, because they helped their children into it, must by Christian instruction, godly example, and the rod of correction, labour to help them out, and thus do their best to make their children a part of amends. Zuinglius calleth this corruption the disease of nature. And herein it fitly resembleth the diseases of the body, the which the longer they continue the more incurable they are; and if they be let go too long they bring certain death; and therefore let parents and masters, many of whom are careful enough to prevent and seek out for help against the diseases which threaten the bodily death of their children and servants, take up some care to remove that everlasting death which this evil threateneth, and will certainly bring if in due season it be not repressed. Teach thy child and train him in the Scriptures from a child; teach thy servant the trade of Christianity and godliness, for thou art no less bound to deliver him the principles of this calling, as the particular to which he is bound. Use good means to get them the light of knowledge, opposed against this blindness of mind; work upon their wills to break them from the follies and vanities of youth, opposed to this rebellion of will; bring them at least to outward conformity in their conversation, opposed to this general depravation of manners. These things they will not forget in their age, or if they do, the peril is their own; thou hast done thy duty. One thing remember: thy servants, thy children are all poisoned, and have need of some present antidote. (T. Taylor, D. D.)
Malice
Malice is the devils picture. Lust makes men brutish, and malice makes them devilish. Malice is mental murder; you may kill a man and never touch him. Whosoever hateth his brother is a murderer. (T. Watson.)
Malice self-destructive
A bee, in inflicting a sting, it is said, leaves it barbed weapon in the wound, and, being thus mutilated, inevitably dies. The bee stings itself to death in trying to sting some one else. Your stinging may hurt others and kill yourself.
Malice and rancour
Malice, in Latin, malitia, from malus, bad, signifies the very essence of badness lying in the heart. Rancour is only continued hatred; the former requires no external cause to provoke it, it is inherent in the mind; the latter must be caused by some personal offence. Malice is properly the love of evil for evils sake, and is, therefore, confined to no number or quality of objects, and limited to no circumstances; rancour, as it depends upon external objects for its existence, so it is confined to such objects only as are liable to cause displeasure or anger. Malice will impel a man to do mischief to those who have not injured him; rancour can subsist only between those who have had sufficient connection to be at variance. (G. Crabb.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. For we ourselves] All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle felt he could include himself in the above list, previously to his conversion. The manner in which he persecuted the Christians, to whose charge he could not lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion.
Foolish] . Without understanding – ignorant of God, his nature, his providence, and his grace.
Disobedient] . Unpersuaded, unbelieving, obstinate, and disobedient.
Deceived] . Erring – wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, “There are none so blind as those who will not see.” Such persons are proof against conviction, they will not be convinced either by God or man.
Serving divers lusts and pleasures] . Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness.
Divers lusts – . Strong and irregular appetites of every kind.
Pleasures – . Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being.
Living in malice and envy] . Spending our life in wickedness and envy – not bearing to see the prosperity of others, because we feel ourselves continually wretched.
Hateful] . Abominable; hateful as hell. The word comes from , Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb , formed from this, signifies to shiver with horror.
It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man.
Hating one another.] . This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man.
Some of the Greek moralists expressed a dissolute and sensual life by nearly the same expressions as those employed by the apostle. Plutarch, in Precept. Conjug., says: , , “We must take care of the body, that we may not be enslaved by its lusts and pleasures.” And Josephus, speaking of Cleopatra, Antiq., lib. xv. cap. 4, says: , “She was an expensive woman, enslaved to lusts.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For we ourselves also were sometimes foolish; without any knowledge, wisdom, or spiritual understanding.
Disobedient: the word signifieth as well unbelieving as disobedient, neither persuaded to assent to the truth, nor yet to live up to the rule of the gospel.
Deceived by the deceitfulness of sin.
Serving divers lusts and pleasures; being slaves to our sensitive appetite.
Living in malice and envy; suffering wrath to rest in our bosoms, till it boiled up to a desire of revenge, and showed itself in actions of that nature, and pining at the good and prosperity of others.
Hateful; deserving to be abominated by good men.
And hating one another; and hating good men, or such as were our neighbours: and having been so ourselves formerly, we ought to pity such as still are so.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. ForOur own past sinsshould lead us to be lenient towards those of others. “Despisenone, for such wast thou also.” As the penitent thief said tohis fellow thief, “Dost thou not fear God . . . seeing that thouart in the same condemnation.”
weChristians.
wereContrast Tit3:4, “But when,” that is, now: a favoritecontrast in Paul’s writing, that between our past state bynature, and our present state of deliverance from it by grace.As God treated us, we ought to treat our neighbor.
sometimesonce.
foolishwanting rightreason in our course of living. Irrational. The exact picture ofhuman life without grace. Grace is the sole remedy for foolishness.
disobedientto God.
deceivedled astray.The same Greek, “out of the way” (Heb5:2).
servingGreek,“in bondage to,” serving as slaves.”
diversThe cloyedappetite craves constant variety.
pleasuresof the flesh.
malicemalignity.
hateful . . .hatingcorrelatives. Provoking the hatred of others by theirdetestable character and conduct, and in turn hating them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For we ourselves also were sometimes foolish,…. Nothing has a greater tendency to promote humility, and check pride in the saints, than to reflect upon their past state and condition, what they themselves once were; and this is a reason why magistrates, though evil men, should be obeyed in things good and lawful, and why no man should be spoken evil of, and why every man should be treated in a gentle manner, and used with mildness and meekness; since the apostle himself, and Titus, and other saints, whom he designed this as an instruction for, were formerly, in their unregenerate state, just such persons themselves; and therefore should not glory over them, and treat them in a contemptuous manner: and besides, the same grace that had made a difference in them, could make one in these also, and which might be made in God’s own time: and particularly, whereas they observed great ignorance in these men, they should consider that they also had been “foolish”, and without understanding of things, divine and spiritual, and neither knew their own state and condition, nor the way of salvation by Christ; yea, the apostle himself, though he had a zeal for God, yet not according to knowledge; he did not know lust, nor the exceeding sinfulness of sin, until he was enlightened by the Spirit of God; he was ignorant of the righteousness of God, and went about to establish his own, which he imagined to be blameless; and thought he ought to do many things contrary to the name of Jesus:
disobedient; both to the law of God, and Gospel of Christ; disbelieving the truths of the Gospel, and not subjected to the ordinances of it, notwithstanding the evidence with which they came, and the miracles by which they were confirmed.
Deceived; by the old serpent Satan, who deceives the whole world; and by an evil heart of unbelief, as well as by false teachers and leaders; and so, as the word signifies, were wandering about in darkness and ignorance, and were as sheep going astray, until they were returned unto the Shepherd and Bishop of souls.
Serving divers lusts and pleasures; the lusts of the flesh are many and various, which promise pleasure to them that obey them, though that is but imaginary, and very short lived, and which subjects persons to bondage and slavery; for such who indulge to these things, are overcome by them, led captive, and brought into bondage, and are the servants of sin, vassals and slaves to their own corruptions; and such these saints had been, here spoken of:
living in malice and envy; they had not only malice and envy in their hearts against their fellow creatures, but practised it in their lives; yea, their lives were a continued series of malice and envy; particularly this was true of the apostle, who haled men and women out of their houses, and committed them to prison; breathed out slaughter and threatenings against the saints; was exceedingly mad against them, persecuted them to strange cities, and compelled them to blaspheme, and gave his vote for punishing them with death.
Hateful, and hating one another; abominable in the sight of God, as considered in themselves, and on account of their nature and practices; and to be abhorred by all good men; and who, by their continual feuds, quarrels, and animosities among themselves, showed an hatred, an abhorrence of one another.
Fuente: John Gill’s Exposition of the Entire Bible
Aforetime (). “Once” in our unconverted state as in Eph 2:3.
Foolish (). See Rom 1:14; Rom 1:21.
Disobedient (). See Ro 1:30.
Deceived (). Present passive participle of though the middle is possible.
Divers lusts ( ). “Pleasures” ( from , old word, in N.T. only here, Luke 8:14; Jas 4:1; Jas 4:3; 2Pet 2:13). (old word) is many-coloured as in Mark 1:34; Jas 1:2; 2Tim 3:6, etc.
Living (). See 1Ti 3:6 (supply ).
In malice ( ). See Ro 1:29.
Envy (). See Ro 1:29.
Hateful (). Late passive verbal from , to hate. In Philo, only here in N.T.
Hating one another ( ). Active sense and natural result of being “hateful.”
Fuente: Robertson’s Word Pictures in the New Testament
Divers – pleasures [ ] . Hdonh pleasure, only here in Pastorals. o P. See on Jas 4:1. For poikilaiv divers, see on 2Ti 3:6.
Malice [] . Only here in Pastorals. See on Jas 1:21. In N. T. kakia is a special form of vice, not viciousness in general, as Cicero, Tusc. 4 15, who explains by “vitiositas, a viciousness which includes all vices.” Calvin, on Eph 4:32, defines as “a viciousness of mind opposed to humanity and fairness, and commonly styled malignity.” The homily ascribed to Clement of Rome, describes kakia as the forerunner [] of our sins (x). Malice is a correct translation.
Fuente: Vincent’s Word Studies in the New Testament
1) “For we ourselves also were sometimes.’ (hemen gar pote kai hemeis) “For we were also then” – in times past, while unsaved, 1Co 6:11: 1Pe 4:3-4.
a) “foolish” – (anoetois) “senseless.”
b) “disobedient – (apeitheis) “unpersuaded.” “unheeding,”
c) “deceived ‘ – (planomenoi) “continuing in deception.”
d) “serving divers lusts and pleasures.” (douleuontes epithumiais kai hedonais) “serving as slaves to lust and pleasures of hedonistic nature. “
e ) “living in malice and envy. ‘ (poikilais en kaka kai phthono diagontes) “going in ways of various (kinds) of evil and envy.”
f) “hateful and hating one another.” (stugetoi misontes allelous) “stewing venom and continually hating one another.” This kind of envy, hating, and stewing will continue in hell in all unsaved, Rev 22:11. In heaven love never ends, but in hell hating goes on forever, 1Co 13:13.
Fuente: Garner-Howes Baptist Commentary
3 For we ourselves (257) also were formerly foolish Nothing is better adapted to subdue our pride, and at the same time to moderate our severity, than when it is shewn that everything that we turn against others may fall back on our own head; for he forgives easily who is compelled to sue for pardon in return. And indeed, ignorance of our own faults is the only cause that renders us unwilling to forgive our brethren. They who have a true zeal for God, are, indeed, severe against those who sin; but, because they begin with themselves, their severity is always attended by compassion. In order that believers, therefore, may not haughtily and cruelly mock at others, who are still held in ignorance and blindness, Paul brings back to their remembrance what sort of persons they formerly were; as if he had said, “If such fierce treatment is done to those on whom God has not yet bestowed the light of the gospel, with equally good reason might you have been at one time harshly treated. Undoubtedly you would not have wished that any person should be so cruel to you; exercise now, therefore, the same moderation towards others.”
In the words of Paul, there are two things that need to be understood. The first is, that they who have now been enlightened by the Lord, being humbled by the remembrance of their former ignorance, should not exalt themselves proudly over others, or treat them with greater harshness and severity than that which, they think, ought to have been exercised towards themselves when they were what those now are. The second is, that they should consider, from what has taken place in their own persons, that they who to-day are strangers may to-morrow be received into the Church, and, having been led to amendment of their sinful practices, may become partakers of the gifts of God, of which they are now destitute. There is a bright mirror of both in believers, who
“
at one time were darkness, and afterwards began to be light in the Lord.” (Eph 5:8.)
The knowledge of their former condition should therefore dispose them to συμπάθειαν fellow-feeling. On the other hand, the grace of God, which they now enjoy, is a proof that others may be brought to salvation.
Thus we see that we must be humbled before God, in order that we may be gentle towards brethren; for pride is always cruel and disdainful of others. In another passage, (Gal 6:1,) where he exhorts us to mildness, he advises every one to remember his own weakness. Here he goes farther, for he bids us remember those vices from which we have been delivered, that we may not pursue too keenly those which, still dwell in others.
Besides, seeing that here Paul describes briefly the natural disposition of men, such as it is before it is renewed by the Spirit of God, we may behold, in this description, how wretched we are while we are out of Christ. First, he calls unbelievers foolish, because the whole wisdom of men is mere vanity, so long as they do not know God. Next, he calls them disobedient, because, as it is faith alone that truly obeys God, so unbelief is always wayward and rebellious; although we might translate ἀπειθεῖς unbelieving, so as to describe the kind of “foolishness.” Thirdly, he says that unbelievers go astray; for Christ alone is “the way” and the “light of the world.” (Joh 8:12.) All who are estranged from God must therefore wander and go astray during their whole life.
Hitherto he has described the nature of unbelief; but now he likewise adds the fruits which proceed from it, namely, various desires and pleasures, envy, malice, and such like. It is true that each person is not equally chargeable with every vice; but, seeing that all are the slaves of wicked desires, although some are carried away by one and others by another desire, Paul embraces in a general statement (258) all the fruits that are anywhere produced by unbelief. This subject is explained towards the close of the first chapter of the Epistle to the Romans.
Moreover, since Paul, by these marks, distinguishes the children of God from unbelievers, if we wish to be accounted believers, we must have our heart cleansed from all envy, and from all malice; and we must both love and be beloved. It is unreasonable that those desires should reign in us, which are there called “various,” for this reason, in my opinion, that the lusts by which a carnal man is driven about are like opposing billows, which, by fighting against each other, turn the man hither and thither, so that he changes and vacillates almost every moment. Such, at least, is the restlessness of all who abandon themselves to carnal desires; because there is no stability but in the fear of God.
(257) “We ourselves, who had the oracles of God, that had greater privileges than others, were carried out with as strong an impetus naturally, till grace stopped the tide, and, after stopping, turned it against nature. When the mind was thus prepossessed, and the will made the lusts of the flesh its work and trade, there was no likelihood of any co-operation with God, in fulfilling his desires, till the bent of the heart was changed from the flesh and its principles. The heart is stone before grace. No stone can cooperate with any that would turn it into flesh, since it hath no seed, causes, or principles of any fleshly nature in it. Since we are overwhelmed by the rubbish of our corrupted estate, we can no more co-operate to the removal of it than a man buried under the ruins of a fallen house can contribute to the removal of that great weight that lies upon him. Neither would a man in that state help such a work, because his lusts are pleasures; he serves his lusts, which are pleasures as well as lusts, and therefore served with delight.” — Charnock.
(258) “The Apostle speaks of what naturally we all were. This, then, is a most merciful influence that is given forth in the regenerating work. It is as if God should have said, I see those poor creatures are perishing, not only tending to hell, but carrying with them their own hell into hell, ‘hell being at last cast into hell’ (as the expression in the Revelation is.) It is a throwing hell into hell, when a wicked man comes to hell; for he was his own hell before. God, beholding this forlorn case of wretched creatures, saith, I must either renew them or lose them; I must either transform them, or they must perish: they are in the fire of hell already. Such and such we were, but of his mercy he saved us by the washing of regeneration, and renewing by the Holy Ghost. O! the compassionate influence that is shed upon a soul in this case! The balmy dews that descend from heaven upon a distempered soul, which quench the flames of lust, and which implant and invigorate (after their implantation) a divine principle, in-create a new life, that leads to God and Christ, and the way of holiness and heaven at last.” — Howe.
Fuente: Calvin’s Complete Commentary
2.
THE MOTIVE FOR PROPER CONDUCT Tit. 3:3-7
Text 3:37
3 For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.
4 But when the kindness of God our Saviour, and his love toward man, appeared,
5 not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit,
6 which he poured out upon us richly, through Jesus Christ our Saviour;
7 that, being justified by his grace, we might be made heirs according to the hope of eternal life.
Thought Questions 3:37
122.
Just who is included in the we of Tit. 3:3?
123.
If all such actions as those described in Tit. 3:3 are in the past tense, why the need for the injunctions of Tit. 3:1-2?
124.
In what context is the word foolish used in Tit. 3:3 a?
125.
Is there some order of progress in the sins described in Tit. 3:3? Please examine them carefully.
126.
In what sense is the word deceived used?
127.
Why would anyone actually serve something that offers so little, if any, benefit as divers lusts and pleasures?
128.
Is there any genuine pleasure in serving Satan? Discuss.
129.
Show the distinction between: malice and envyhateful and hating one another,
130.
Point out the difference in the use of the words kindness and love as in Tit. 3:4.
131.
Is Paul discussing the conversion of the Cretans, in Tit. 3:4, or is this a reference to the first advent of Christ?
132.
We are not saved by worksor are we? Please explain.
133.
Paul plainly states that the Cretans were saved from the power and penalty of the sins mentioned in Tit. 3:3, If we as church members continue to practice some of these sins, can we say we are saved? Discuss.
134.
We are saved by the means of the washing of regeneration and renewing of the Holy Spirit. Please explain just what experience this describes.
135.
What did God pour out upon us richly?
136.
Explain the phrase, justified by his grace.
137.
Is eternal life the inheritance of the heirs of Tit. 3:7 b? Please note the marginal reading.
Paraphrase 3:37
3 This behavior, towards those who profess false religions, becometh us Jews: For even we ourselves were formerly foolish in our notions of religion, and in observing the traditions of the fathers; disobedient to God, erring from the truth, slavishly serving divers inordinate desires and pleasures, living in malice and envy, hated by the Gentiles, and hating one another.
4 But when the goodness and philanthropy of God our Saviour (Chap. Tit. 2:11), shone forth to all mankind, through the preaching of the gospel,
5 He saved us Jews from the miserable and wicked state in which we were living, not on account of any works of righteousness which we had done under the law to merit such a deliverance, but in prosecution of his own merciful purpose, which he accomplished through the bath of regeneration, and the renewing of the Holy Ghost,
6 Which he poured out on us richly, in his various gifts at our conversion, through Jesus Christ our Saviour, who procured these gifts for men;
7 That being delivered, by the mere favor of God, from the wickedness and misery of our former state, we might be made children and heirs, agreeably to the hope of eternal life given us by the promise of God.
Comment 3:37
Tit. 3:3. Paul is to say, that since the Cretans were Christians, it should not be difficult to follow out the seven points of instruction in Tit. 3:1-2. But what a grand way to approach the subject! Surely the incentive to act as Paul asks will be developed by his approach.
Notice the inclusion of himself and Titus in what he says: For we also were once foolish. It will be observed that whereas there were seven areas of obedience (Tit. 3:1-2) there are here seven areas of disobedience (Tit. 3:3): (1) Foolish; (2) Disobedient; (3) Deceived; (4) Serving divers lusts and pleasures; (5) Living in malice and envy; (6) Hateful; (7) Hating one another.
This is also a description of the former life of the Christians on Crete. We were once this way, but from these things we were deliveredthe strong inference being we cannot fall back into the pit from whence we were digged! It will be greatly profitable to meditate a moment on each of these descriptive terms.
Foolish: Sin is foolishness. It is not that the unregenerate is not intelligent, but rather that he walks in the vanity of his own understanding which has been perverted by Satan. The philosophy of the unregenerated is not cohesive; he has left out the one who holds all things together.
Disobedient: This is an outgrowth of foolishness. The sinner is not only disobedient to God, but to his own better self; to will to do right is present, but the power to carry it out is not.
Deceived: We could say with Paul elsewhere deceived and being deceived. Those who offer no resistance to Satan are helpless victims of his wiles, Those who walk not according to the truth, inevitably walk in error, Sin is an illusion of worththose who pursue it for reality are deceived.
Serving divers lusts and pleasures: The strong drives of human nature have become their masters. They are no better than animals who live only for the sensations of the body. When control is not exercised in the area of appetites, we become the unhappy and almost unwilling slaves. How fleeting the pleasure offeredhow empty is all the satisfaction our heart desires.
Living in malice and envy: Perhaps envy is an outgrowth of malice. Malice is a desire for evil directed toward another person. In contrast to the one who would want good for his neighbor, the one living in malice would wish him every misfortune. It could be that envy was one of the reasons for such an attitude developing.
Hateful: Detestable or abominable would be a better word. From Gods viewpoint, such a person has become loathsome. The strange part of the whole life of indulgent living is, that we can never quite understand why people do not like usexcept to their own advantage. Ingrown selfishness produces an impossible associate,
Hating one another: The selfish man is never wrong, that is, in his own eyes. Such an attitude develops hatred for those who disagree with us. When two or two dozen such people associate together, the expression hating one another is an accurate description of their attitude.
Tit. 3:4 God made an appearance on the stage of our life. When He came, He was full of kindness and love. We did not deserve kindnessindeed, our repulsive conduct would call for punishment! There was nothing loveable about us. But God came to stretch out arms of love to us, even if He must stretch them on the cross of Golgotha. There is a whole vista of understanding in the little expression, the kindness and love toward man. As Hendriksen states, The expressionis one concept; hence, the verb in the original is singular. It is one thing to loveand God can do no other, for He is lovebut to be kind, one must have a personal interest and concern. God not only loved us, but sought to personalize His love in speaking to our individual needs. How did the preacher know what you needed when first you heard the good news? It was the kindness of God adapting His love to your deepest need through the man of God.
Tit. 3:5 We can have patience with persons yet in sin, when we remember our deliverance or salvation. We cannot look down on them, inasmuch as we also remember it was out of Gods mercy and grace we were saved, and not by or because of any merit of our own.
Our salvation was obtained by or through the means of the washing of regeneration and renewing of the Holy Spirit. The alternate reading in the American Standard version reads: laver of regeneration and through renewing of the Holy Spirit. The means by which our salvation or regeneration was affected is here described. What is the import and meaning of the expression, the washing of regeneration and the renewing of the Holy Spirit? We shall discuss these two phrases separately.
Washing or laver of regeneration: To be regenerated is to be born again. We were given birth once by our earthly parents; we are given a new or second birth by our heavenly Parent. We are almost constrained to ask with NicodemusHow can a man be born when he is old? The answer is hereit is through the laver or washing and through the renewing of the Holy Spirit. Let us not overemphasize one to the exclusion of the other. We shall call in a few witnesses as to the meaning and application of the term washing or laver.
Hendriksen: It is clear from such passages as Joh. 3:3; Joh. 3:5 and especially Eph. 5:26 (Cf. Heb. 10:22) that this washing of regeneration and renewing stands in some relation to the rite of baptism. (Ibid., p. 392)
Lenski: God saved us by means of baptism. Baptism is a bath of regeneration and renewing, in both of which the Holy Spirit is the actor. That is why God could use baptism as such a means; by baptism, is by no means a mere symbol or picture, but a true means of divine grace. It is not an opus operatom as when a crowbar turns over a stone, but as when spiritual grace operates spiritually by the Holy Spirits entering the heart with his grace and kindling the new life (Ibid.).
Hoven: It is motivated by the kindness of God; accomplished, not by mans moral goodness, but by two agencieswashing of regeneration (laver, bath of rebirth, or immersion into Christ) and renewing of the Holy Spirit, that is, renewing of the human spirit by the Spirit of God. (Cf. Psa. 51:10) In conversion, the Spirit presents to the human mind what to do to be saved from past sins, 1Pe. 1:23; Jas. 1:18; the result is a new person, After conversion, the Spirit continually renews the mind of the Christian by His word, 2Co. 4:16; Eph. 4:22; Eph. 4:24. The result is a new life. The final objective is eternal life, (Ibid., p. 99)
W. J. Conybeare: Laverthe word does not mean washing, (A.V.), but laver, that is, a vessel in which washing takes place, (The Epistles of Paul, p, 188.)
Fairbairn: And the only question is, how the expression, when coupled here with regeneration, is to be explained. Some have taken it in an altogether figurative sense, as emblematically representing the spiritual change; some, again, of the Holy Spirit, or of the wordthe one as the efficient, the other as the instrumental cause of regeneration. But these cannot be termed quite natural explanations; and neither here nor in Eph. 5:26 do they seem to have occurred to the ancient interpreters. They all apply the expression to the baptismal ordinance. (Ibid., p. 294)
Thus we have a good company of witnesses when we relate the washing or laver of regeneration to the waters of baptism. It is not to say there is something magical in the water of baptism. But we do intend to say that it is here we are buried into the death of Christ. (Cf. Rom. 6:1-3), It is here we appropriate the cleansing power of His blood. It is here we receive in our watery grave the gift of God which is the Holy Spirit (Act. 2:38). It might be significant to point out that Christ received the renewing of His spirit in Josephs tomb. We do not know why God ordained that in baptism man finds the bath of regeneration but that He did, we cannot ignore. We are also aware that to many, baptism is no more than going down a dry sinner and coming up a wet one, but this does not negate Gods teaching on the bath of regeneration. When one comes to baptism in wholehearted faith and repentance, it becomes just what God intendeda new birth.
Renewing of the Holy Spirit: Is this a renewing of the Holy Spirit Himself, or a renewing accomplished by the Holy Spirit? From what we have already written, one could conclude we believe this has reference to the renewing of the spirit of man by the Holy Spirit, Just how is this accomplished? The Holy Spirit presents His transforming life-giving truth to the mind of man. When man is ready to accept such truth, our minds or spirits are renewed, and we are transformed into His likeness. (Cf. Rom. 12:1-2).
Tit. 3:6 What is it that is poured out upon us? Is this in reference to the Holy Spirit? We believe that it is. The figure of pouring out in reference to the Holy Spirit, is a very familiar one. The reception of the Holy Spirit on the part of all Christians, is not expressed with any frequency. God has been no respecter of persons in this expression of His love; He has given the Holy Spirit to all who obey Him. (Cf. Act. 5:32). This is the sense in which the word abundantly or richly is used. Of course, Paul had received the outpouring of the Holy Spirit in the baptism of the Holy Spirit: many of the leaders of the churches had received special gifts of the Spirit from the hands of Paul undoubtedly including Titus. But this is a reference to the general reception of the Holy Spirit by all Christians, as an expression of Gods love and mercy.
Tit. 3:7 The final objective of the new life in Christeternal life. The process of reasoning which we find in these verses (37) is familiar to the student of Pauls epistles. Note the three stages: We were by nature children of wrathwe have been made alivewe now look forward by faith to the ages to come when we shall receive even greater glory (Eph. 2:1-10); We were idol-worshipperswe now serve the true and living Godwe await the coming of the Son of God from heaven (1Th. 1:9-10) and our everlasting fellowship with Him (1Th. 4:13-18). We were ungodly and ruled by worldly passionswe have renounced all this and are now living lives of self-mastery, fairness and devotionwe are waiting for the realization of the blessed hope (Tit. 2:11-13. (Hendriksen, Ibid., pp. 392, 393.) The concluding thought in the motive for holy loving, is the hope of reward. We are now heirs of the eternal life to come.
Fact Questions 3:37
84.
Explain the purpose of Pauls approach to the instructions for Christian living.
85.
Define in your own words three of the seven words describing the former state in sin.
86.
What distinction was made between kindness and love? Do you agree? Explain.
87.
What is the laver or bath of regeneration? Please do not accept our conclusion unless you have good reason to do so. Discuss,
88.
What is the renewing of the Holy Spirit?
89.
What has God poured out upon us richly?
90.
Show how this whole section, i.e., Tit. 3:3-7, relates to the heading, The motive for proper conduct.
Fuente: College Press Bible Study Textbook Series
(3) For we ourselves also were sometimes foolish, disobedient, deceived.Better rendered, For we were once ourselves foolish, disobedient, going astray. Surely, the Apostle argues, Christians can never refuse obedience to one in authority, or decline to be meek, courteous, kind, and forbearing to their neighbours, because, forsooth, they deem the magistrate in authority or their neighbours idolators, and therefore outside the pale of Gods mercy and their courtesy; for remember, writes St. Paul, we were once (not so long ago) ourselves in their condition. We once needed mercy our selves. This strong appeal to Christians, by the memory of their past, by the memory of what they once were, must have gone home to one like Titus, himself of a Gentile family, and most probably nurtured in idolatry. It would, no doubt, be repeated with strange, touching earnestness, would this argument of St. Paul by Titus when he spoke to the assembly of the Cretan Christians. We were once ourselves foolish, that is, without understanding what was true; and disobedient, that is, unwilling, indisposed, to do what was right; deceived, or rather going astray (errantes), wandering away from the narrow road which leads to life.
Serving divers lusts and pleasures.This is the service we served in the old past days of our sin and shame, while we were disobedient to what was right and pure. We were obedient to, we were serving as slaves, many an impure lust, many a wrongful pleasurefor the lusts and pleasures to which St. Paul referred were those of the people with whom for the moment the Apostle was classing himself. The pleasures of these partly Greek, partly Asiatic peoples consisted, indeed, in the wanton satisfaction of the lusts of the flesh; their shameless revellings were scarcely covered with their thin and flimsy veil of beauty and false refinement.
Living in malice and envy, hateful, and hating one another.These pleasure-loving, lust-indulging ones envied each one his neighbour the good things he possessed; and thus wefor we, remember, were once of this number-once spent our lives in this atmosphere of hate, hating others with a jealous dislike, hated ourselves for the same reasons. Shall we thenonce like themnow refuse all sympathy to these poor souls still left in ignorance and sin?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. For This meekness in the midst of a violent community would be a very hard task but for the high motives the Gospel presents to encourage it. We were once as bad as our fellow Jews and Cretans, and have been saved only by availing ourselves of God’s pure mercy through Christ. St. Paul here, as often elsewhere, includes himself with his readers in depreciatory passages. The vices here detailed are very much a repetition of the ideal of Tit 3:2.
Foolish Gal 3:1; a defect of the higher or moral mind.
Hateful Deserving to be hated, while hating others. Upon this dark picture (as in Tit 2:11-14, where see notes) St. Paul now lets down (Tit 3:4-7) a grand illumination, brought from the advent of the gospel of mercy.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For we also once were foolish, disobedient, deceived, serving many kinds of lusts and pleasures, living in malice and envy, hateful, hating one another.’
Paul begins his final summary by again revealing what is in the heart of all men (compare Rom 3:10-18; 1Co 6:9-11; Eph 4:17-24). He could have added, there is none righteous, no not one, for all have sinned and come short of the glory of God (Rom 3:10; Rom 3:23). For the summary brings out man’s folly in failing to recognise the truth, which results from man’s disobedience which darkens his mind, with the consequence that man is deceived by Satan (2Co 4:4), and thus follows many kinds of desires and pleasures, and lives in malice and envy, while being hateful and hating others. It is a damning indictment.
We might at first look at this and say, this was not what I was like. But if we think about it we will recognise that the description is only too true. Why did we take so long to come to Christ? Because we were foolish (without spiritual understanding). What was a main cause of our foolishness? It was an unwillingness to obey God and His Law. As Jesus Himself said, ‘he who wills to do His will, will know of the teaching whether it is of God’ (Joh 7:17). Men do not appreciate God’s teaching because they do not want to do His will. That is the reason why they are disobedient, and wander from the truth, as we also once did. That all men are deceived is unquestionable. As Paul says in 2Co 4:4, ‘the god of this world has blinded the minds of those who believe not, lest the light of the Good News of the glory of Christ, Who is the image of God, should shine on them’.
‘Serving many kinds of desires and pleasures.’ This basically summarises the life of nearly all men and women, including sadly many who call themselves Christians. The aim of their lives is to satisfy their desires and enjoy their own pleasures, with little or no thought of God.
‘Living in malice and envy.’ It would be a brave person who claimed never to act out of malice and envy. Envy ruins and spoils many people’s lives and all are at times malicious, although some more often than others. And this in a country influenced for centuries by Christian teaching. It was from this that Jesus came to save us.
‘Hateful.’ The truth is that we all have traits in us which are hateful, even if some are more so than others. Most of us can behave despicably. Thank God for those who realise it and admit to it. Others are often despicable and never realise it. Theirs is the sad case. My experience is that most small time solicitors (lawyers) are at times especially despicable. They may be nice at times but they make use of their legal knowledge to try to make others squirm (we exclude, at least partly those who are simply conveyancers). It is unfairly taking advantage of the weak. That is truly despicable. It is very hard to be a Christian solicitor. But it does not, of course, just apply to solicitors, it is simply that they are in a position to make it more obvious. Others are almost as bad as they are.
‘Hating one another.’ How many can truly say, ‘I never have hatred in my heart for anyone.’ Only people who do not know themselves. The world is full of people hating each other. That is why we have wars, and street fights, and speak harshly about people. That is why we rise up in marches and demonstrations. Next time you see a demonstration just listen to the spokesmen. We are not saying that all involved in such demonstrations are necessarily full of hatred. Much depends on the demonstration and what it is about. But they regularly stir up hatred. (Of course we do not call it hatred, it is just that our opponents are so hateful)
So Paul’s words are just as applicable today as they were then. The truth is that we nice people, are often not quite as nice as we think we are once we begin to feel aggrieved.
Fuente: Commentary Series on the Bible by Peter Pett
Tit 3:3. For we ourselves also That St. Paul, like many other authors, frequently speaks of himself in the first person plural, is well known to all who have attended to his phraseology, and to the course of these annotations. Nor is there any reason in the world, why St. Paul should exclude himself from the number of those, who were by nature sinners; on the contrary, he is at all times ready to avow the dark and sinful state he was in, before his conversion by the grace of Christ. We may observe, that the words rendered lusts and pleasures, not only signify grosser vices, but an intense criminal desire after any thing: in which view theymore strongly mark out St. Paul’s character before his conversion. He had been guilty of following his own pleasure or inclination, and gratifying his intense desires in persecuting Christians, for which he reckoned himself as the greatest of sinners before his conversion, and the least of all saints after his conversion.
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 3:3 . ] shows that the thought following it is to give a reason for the previous exhortation. But the reason does not lie in this verse taken by itself (Chrysostom: , ; so, too, Hofmann), but in this verse when connected with the verse following. The meaning therefore is: As we were in the state in which they are now, but were rescued by the kindness of God, it becomes us to show kindness and gentleness towards those whom we were at one time like. stands first as emphatic; , “at one time,” viz. before we became believers. Wiesinger: “The contrast to is given by in Tit 3:4 ; we have here the well-known contrast between and ; comp. Rom 11:30 ; Eph 2:2 ; Eph 2:11 ; Eph 2:13 ; Eph 5:8 ; Col 1:21 ; Col 3:7-8 ; they are the two hinges of the Pauline system.”
] “ we too ;” includes all believing Christians. It is to be noted that even here Paul makes no distinction between Jewish and Gentile Christians (otherwise in Eph 2:3 ).
] is equivalent to , Eph 4:18 ; without understanding, viz. in reference to divine things; not simply: “blinded regarding our true destiny” (Matthies), or: “without knowing what is right” (Hofmann). Heinrichs refers this and , to idol-worship, but the apostle is not speaking here of Gentile Christians alone.
] disobedient to divine law; Heydenreich wrongly refers it to the relations with the authorities.
(see 2Ti 3:13 ) stands here not in a neuter, but in a passive sense: “led astray,” proceeding on a wrong path, not merely “in regard to knowledge,” but more generally. Wiesinger: “ sc. , being regarded not as abstract truth, but as the sum total of moral good;” comp. Jas 5:19 ; Heb 5:2 .
(see 2Ti 3:6 ) , as Jas 4:1 ; Jas 4:3 . He who follows his lusts is a slave to them, hence ; see Rom 6:6 ; Rom 6:12 . Michaelis gives it too narrow a meaning by referring it to sins of lust.
] is not “vileness,” but “wickedness;” comp. Col 3:8 ; Eph 4:31 ; otherwise in 1Co 5:8 and other passages, where it is synonymous with .
] connected with only here and in 1Ti 2:2 .
( . .) is equivalent to (Hesychius), “detested and detestable;” it is wanting in Luther’s translation.
] comp. Rom 1:29 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
Ver. 3. For we ourselves also ] I Paul, and thou Titus, were as bad as others; let us therefore show all mercy and meekness to others. Aut sumus, aut fuimus, aut possumus esse quod hic est. Either we are or will be or will be able to be who are here.
Serving divers lusts ] As the Persian kings were lords of the world, but slaves to their concubines. a The Assyrians led away the Egyptians naked and barefoot, Isa 20:2 , so doth Satan sinners. Hence, though never so great they are called vile perrons, b as Antiochus, Dan 11:21 , because they have as many lords as lusts Felix, at that very time that he trembled before Paul, could not but covet and expect a bribe from him.
Hateful ] Gr. , of . Horrible, as hell itself, or justly odious to others.
a Captivarum suarum captivi. Plutarch. Roma victrix gentium, captiva vitiorum. O rem miseram! Dominum ferre non potuimus, conservo servimus. Cic. Epist.
b Arch. A platform, to which one ascends by steps, in front of a church, mansion, or other large building, and upon which the door or doors open; sometimes applied to a double flight of steps ascending to such a front door. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] For (reason why we should shew all meekness, &c: , , Chrys. , . Thl.) we (Christians) also (as well as they) were (emphatically prefixed) once without understanding (of spiritual things, see Eph 4:18 ), disobedient (to God, ch. Tit 1:16 ; he is no longer speaking of authorities , but has passed into a new train of thought), led astray (so Conyb.: the passive sense should be kept, as best answering to N. T. usage, ref. 2 Tim.: reff. Heb. and James, which Huther quotes for the neuter sense, are both better rendered passive. Ellic. advocates the neuter ‘ going astray ’), slaves to divers lusts and pleasures (see reff.: an unusual word in N. T., though so common in secular Greek), passing our lives (in ref. 1 Tim. is expressed) in malice (reff.) and envy, hateful, hating one another (the sequence, if there be any, seems to be in the converse order from that assumed by Thl., , . It was our natural hatefulness which begot mutual hatred. Or perhaps the two particulars may be taken separately, as distinct items in our catalogue of depravities).
Fuente: Henry Alford’s Greek Testament
Tit 3:3-7 . Cretans who hear this epistle need not feel hurt as though I were thinking of them with exceptional severity. We were such ourselves until we came to know the love of God, unmerited and saving and sanctifying and perfecting.
Fuente: The Expositors Greek Testament by Robertson
Tit 3:3 . : The connexion is: you need not suppose that it is hopeless to imagine that these wild Cretan folk can be reclaimed. We ourselves are a living proof of the power of God’s grace. Eph 2:3 sqq . is an exact parallel. Cf. also 1Co 6:11 , Eph 5:8 , Col 3:7 , 1Pe 4:3 .
: insipientes, foolish , in the sense in which the word is used in Proverbs ( e.g . Pro 17:28 ), without understanding of spiritual things .
: The analogy of 2Ti 3:13 suggests that this is passive, deceived , not neuter, errantes (Vulg.), though of course there are many examples of this latter sense in the N.T.
: See note on 2Ti 3:6 .
: sc , as in 1Ti 2:2 .
. . .: odibiles, odientes invicem (Vulg.). This marks the stage of degradation, before it becomes hopeless: when vice becomes odious to the vicious, stands a self-confessed failure to produce happiness.
Fuente: The Expositors Greek Testament by Robertson
sometimes = at one time.
foolish. Greek. anoetos. See Rom 1:14.
disobedient. See Tit 1:16.
serving. Greek. douleuo; the condition of being a slave. Compare Tit 2:3. App-190.
lusts. See Tit 2:12.
pleasures. Greek. hedone. Elsewhere, Luk 8:19. Jam 4:1, Jam 4:3; 2Pe 2:13,
living. Greek. diagd. Only here and 1Ti 2:2.
in. App-104.
malice, envy. See Rom 1:29.
hateful. Greek. stugetas. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] For (reason why we should shew all meekness, &c: , , Chrys. , . Thl.) we (Christians) also (as well as they) were (emphatically prefixed) once without understanding (of spiritual things, see Eph 4:18), disobedient (to God, ch. Tit 1:16; he is no longer speaking of authorities, but has passed into a new train of thought), led astray (so Conyb.: the passive sense should be kept, as best answering to N. T. usage, ref. 2 Tim.: reff. Heb. and James, which Huther quotes for the neuter sense, are both better rendered passive. Ellic. advocates the neuter going astray), slaves to divers lusts and pleasures (see reff.: an unusual word in N. T., though so common in secular Greek), passing our lives (in ref. 1 Tim. is expressed) in malice (reff.) and envy,-hateful, hating one another (the sequence, if there be any, seems to be in the converse order from that assumed by Thl., , . It was our natural hatefulness which begot mutual hatred. Or perhaps the two particulars may be taken separately, as distinct items in our catalogue of depravities).
Fuente: The Greek Testament
Tit 3:3. , for) As God has treated us, so we ought to treat our neighbour.- , we also) Eph 2:3.-, foolish) We have not come to the knowledge of God of our own accord (of ourselves). [This is the very exact image of human life without grace. Grace, and grace alone, is the remedy even for foolishness. Some, which may appear wonderful, though they excel in some things by singular skill and sagacity, yet in other things, when godliness or even mere natural equity is the point at issue, make the most wretched blunders, and permit themselves to be imposed upon, and their authority to be basely exercised.-V. g.]-, disobedient) We did not obey God when revealing Himself.-, pleasures) which consist even in evil speaking, not merely in the taste of the tongue (i.e. the pleasures of the palate).-, various, divers) 2Ti 3:6. A remarkable epithet. Variety delights.
Fuente: Gnomon of the New Testament
Tit 3:3
For we also once were foolish,-He reminds them that before they became servants of Christ they were without understanding. We refers, as many think, to the Jews. It may mean as showing the feelings cherished in all Christians, Jews and Gentiles alike. They had all been without what God ordained for good.
disobedient,-Disobedient to the authorities, even when they required nothing wrong at their hands.
deceived,-Deceived as to what was pleasing to God in such matters.
serving divers lusts and pleasures,-Serving their own prejudices and passions rather than God.
living in malice and envy, hateful, hating one another.-Cultivating malice and envy toward those who had the rule over them, making themselves hated and hating one another. This refers chiefly to the spirit of envy and insubordination that the Jews cultivated toward the Roman rulers. Paul corrects all that temper among Christians and tells them that the kind, gentle spirit is that which conquers even the civil rulers.
Fuente: Old and New Testaments Restoration Commentary
we: Rom 3:9-20, 1Co 6:9-11, Eph 2:1-3, Col 1:21, Col 3:7, 1Pe 4:1-3
foolish: Pro 1:22, Pro 1:23, Pro 8:5, Pro 9:6
disobedient: Mat 21:29, Act 9:1-6, Act 26:19, Act 26:20, Eph 2:2, 1Pe 1:14
deceived: Isa 44:20, Oba 1:3, Luk 21:8, Gal 6:3, Jam 1:26, Rev 12:9, Rev 13:14
serving: Joh 8:34, Rom 6:17, Rom 6:22
living: Rom 1:29-31, 2Co 12:20, 2Ti 3:2, 2Ti 3:3
hateful: Psa 36:2, Rev 18:2
Reciprocal: Gen 6:5 – every imagination Gen 13:7 – a strife Gen 27:41 – then Gen 30:1 – Rachel envied Gen 31:1 – Jacob Gen 37:4 – hated him Gen 37:11 – envied Gen 37:20 – and let Gen 38:9 – lest that Gen 39:16 – General Exo 1:9 – the people Lev 11:13 – the eagle Lev 14:17 – General Num 19:19 – shall sprinkle Deu 7:8 – because Deu 9:4 – Speak not Deu 23:16 – shall dwell 2Sa 9:3 – the kindness of God 2Sa 24:10 – foolishly Job 15:16 – abominable Psa 14:1 – abominable Psa 68:13 – ye have Psa 68:18 – rebellious Psa 94:8 – fools Psa 120:6 – soul Pro 21:8 – way Ecc 2:1 – I will Ecc 7:29 – they Ecc 9:3 – also Isa 11:6 – General Isa 45:8 – Drop down Isa 64:6 – are all Isa 65:25 – wolf Jer 31:3 – with lovingkindness have I drawn Jer 31:19 – Surely after Eze 16:6 – Live Eze 16:63 – when Eze 36:27 – I will Eze 36:32 – for your Eze 37:24 – they shall Hos 13:9 – but Mat 7:11 – being Mar 2:17 – I came Mar 4:11 – Unto you Mar 7:21 – out Mar 15:10 – for envy Luk 1:6 – righteous Luk 11:13 – being Luk 15:5 – when Luk 15:15 – to feed Joh 6:37 – shall Joh 6:44 – except Joh 6:65 – that no Joh 10:16 – them Joh 13:5 – to wash Joh 15:19 – because Act 8:23 – the bond Act 13:23 – raised Rom 1:14 – to the unwise Rom 1:30 – haters Rom 3:10 – none Rom 3:11 – none that understandeth Rom 4:5 – ungodly Rom 5:6 – For Rom 5:20 – But Rom 6:12 – in the lusts Rom 7:5 – in the flesh Rom 7:18 – that in me Rom 9:16 – General Rom 9:23 – he had afore Rom 10:19 – foolish Rom 11:30 – as ye 1Co 3:3 – and walk 1Co 3:18 – deceive 1Co 4:7 – who 1Co 6:11 – such 1Co 12:2 – that 1Co 13:4 – envieth 2Co 5:14 – then Gal 2:15 – sinners Gal 5:19 – Adultery Eph 2:3 – we Eph 2:9 – General Eph 4:22 – deceitful Eph 4:31 – with Eph 5:8 – ye were Col 1:13 – and 1Ti 1:9 – disobedient 2Ti 3:6 – divers Heb 4:11 – unbelief Jam 1:17 – good Jam 1:22 – deceiving Jam 3:14 – if Jam 4:1 – come they Jam 4:5 – The spirit 1Pe 2:1 – malice 1Pe 2:7 – which be 1Pe 2:15 – foolish 1Pe 4:2 – no 1Pe 4:3 – to have 1Pe 4:6 – but 2Pe 2:19 – they themselves 1Jo 2:11 – he that 1Jo 2:16 – the lust of the flesh 1Jo 4:10 – not 1Jo 4:19 – General 1Jo 5:19 – and the
Fuente: The Treasury of Scripture Knowledge
Tit 3:3. The separate items of this verse have been considered in many places. The main point the apostle is making is one of consideration for others. If we think back over the time before we became Christians, we will the better realize what it means to “turn round” and give up the practices that have been followed a great part of our life.
Fuente: Combined Bible Commentary
Tit 3:3. Such conduct becomes people who (1) were once like the heathen, but who (2) have been changed through Divine grace and no merit of their own. The argument turns on the vast change conversion to Christ had made in Cretan Christians.
Sometimes should be sometime or once.
We takes in Paul himself and all Christians. Their past is described in seven particulars.
Foolish, i.e. without just ideas through the darkening effect of sin.
Deceived, or deluded, includes practical as well as intellectual errors. Enslaved to desires and various pleasures describes the self-indulgent, as the next words describe the malignant, character of heathendomthe whole a frightful picture of unregenerate unchristian society.
Fuente: A Popular Commentary on the New Testament
Here we have a very weighty reason laid down by our apostle, why Christians should be found in the practice of the forementioned virtues of equity and lenity, of patience and charity, of meekness and long-suffering, one towards another; namely, because before their conversion they themselves lived in the practice of the fore-mentioned vices, as well as others: We ourselves also were foolish, disobedient, & c., that is, the servants of sin, and slaves to our lusts, suffering wrath to rest in our bosoms, till it boiled up to revenge: having formerly therefore been such ourselves, we ought to pity rather than spurn at those that are so still.
No argument will more effectually incline and dispose us to pity the miscarriages of others, than the consideration, that we ourselves are prone unto, and have heretofore been guilty of, the same or the like provocations ourselves.
Fuente: Expository Notes with Practical Observations on the New Testament
Past Sinful Lives
Fuente: Gary Hampton Commentary on Selected Books
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
Paul seems to be putting himself in with Titus, and for that matter, in the plight of all lost men before they meet Christ. None have anything to brag about.
True, there are some believers that are raised in Christian homes that lead good moral lives until they accept Christ, but the testimonies of these people which I have heard indicate that under the surface, even they suffer from this same plight – disobedient to God/deceived by the Devil/serving lust and pleasure secretly/hating people/etc.
Paul seems to be stating that since we were that way, we should not be surprised if others are that way. We should not be surprised if they treat us that way. We should not be surprised if they act like lost people – WE SHOULD BE TOLERANT OF THEM UNTIL they are saved — then teach them differently.
There seems to be another side to this in that these authorities may be this way, but they too need the saving knowledge of Christ. They too can become as we – thus changing their very character which will change the way they govern or show their authority over us.
I am sure that if we think back over our unsaved life that we can find real examples of how foolish we were in times before Christ made a difference in our lives. When a teenager running with a bunch of church kids, they being saved and me being the foolish lost one, I rode around with them one night getting into all sorts of mischief. At one point I had the idea of breaking a window. I told them to stop the car, I ran up to a small business building and put my fist though the window. How utterly stupid and foolish! On two counts, the danger of great loss of blood as well as the utter uselessness of the act.
Yes, the unsaved person is a foolish creature. They are off hating and serving lusts and pleasures – sounds about right from what I’ve seen in the lost people I know. The sad part is that many Christians are still living in their former life. They have never moved beyond spiritual childhood, and how could they with no meat coming from the pulpits of today.
The tern translated “serving” is the word usually used for servant – one that has placed themself under the bondage of another. This term is used of serving God in 1Th 1:9 “For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;”
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:3 {2} For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.
(2) He confirms again the former exhortation by propounding the free benefit of our regeneration, the symbol of which is our baptism. (Ed.)
Fuente: Geneva Bible Notes
Rationale 3:3-8
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
To motivate his readers to obey these commands Paul encouraged them by reminding them of the way they used to be. They had already come a long way. Each characteristic he mentioned in this verse contrasts with one he had urged his readers to adopt earlier in this epistle. They-Paul included himself-had been foolish, not sensible; disobedient, not submissive; deceived, not enlightened; and enslaved, not free and self-disciplined. Moreover they had been malicious, not peaceable; envious, not considerate; and hateful, not loving. [Note: See López.] Again, Christian behavior is to be the opposite of Cretan behavior.