Exegetical and Hermeneutical Commentary of Titus 3:14
And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
14. let ours also learn ] More clearly as R.V. and let our people also learn. Theod. Mops, excellently, because Titus (as a poor person) could not be expected to do all, ‘teach,’ he says, ‘your people to attend carefully to the support of their religious teachers.’ St Paul quotes again half of the ‘Faithful saying’ of Tit 3:8, ‘maintain good works,’ and gives this as a most important and primary application of the general law for a practical Christian life, by adding ‘for such necessary wants’ for the needful wants of the ministry. The article requires this interpretation; these well-known and existing wants that are inevitable, when your ministers have to spend their time in saving, not money, but men’s souls. For the usage of this word (in the plural) always as ‘wants,’ not ‘uses,’ cf. Act 20:34 ‘these hands ministered unto my necessities,’ Rom 12:13 ‘communicating to the necessities of the saints.’
This passage recording the visit of an ‘apostle,’ and a ‘teacher,’ and dwelling on the support of the ministry, finds a striking illustration in the Teaching of the Twelve Apostles, which dwells with especial prominence on the work of travelling and resident apostles, and prophets, and teachers, and on their support. It is noticeable too how in the twenty or thirty years which probably elapsed between this Epistle and the ‘ Teaching ’ the large-hearted law here laid down had been liable to abuse, and required guarding. Three out of the sixteen chapters. xi., xii., xiii., are occupied with this subject. See introduction, pp. 22 24.
Fuente: The Cambridge Bible for Schools and Colleges
And let ours – Our friends; that is, those who were Christians Paul had just directed Titus to aid Zenas and Apollos himself, and he here adds that he wished that others who were Christians would be char acterized by good works of all kinds.
To maintain good works – Margin, profess honest trades. The Greek will admit of the interpretation in the margin, or will include that, but there is no reason why the direction should be supposed to have any special reference to an honest mode of livelihood, or why it should be confined to that. It rather means, that they should be distinguished for good works, including benevolent deeds, acts of charity, honest toil, and whatever would enter into the conception of an upright life; see the notes at Tit 3:8.
For necessary uses – Such as are required by their duty to their families, and by the demands of charity; see Tit 3:8.
That they be not unfruitful – – That it may be seen that their religion is not barren and worthless, but that it produces a happy effect on themselves and on society; compare the Joh 15:16 note; Eph 4:28 note.
Fuente: Albert Barnes’ Notes on the Bible
Tit 3:14
Let ours also learn
The mutual property and purpose of good men
I.
The mutual property of good men. Ours.
1. A mutual appreciation.
2. A mutual accumulation.
II. The mutual purpose of good men. To maintain good works.
1. What are good works? Works that grow out of supreme love to God, and tender and disinterested sympathy with man.
2. Why is the maintenance of good works so transcendently important?
(1) Because they are essential to the building up of a true moral character.
(2) Because they are necessary to the spiritual reformation of mankind. (Homilist.)
That they be not unfruitful
Christianity fruitful
The metaphor implieth that as the Church is Gods orchard or garden, and His ministers are His planters and waterers, so the faithful are the trees, even trees of righteousness, the planting of the Lord, and planted by the rivers of waters, that they might bring forth their fruit in due season; and teacheth that true Christianity is not a barren but a fruitful profession, unto which Christians are everywhere called. In Eze 47:12, we have a notable resemblance of those manifold fruits, which by the power of the gospel should be by believers produced in the Church of the New Testament. The vision was of waters which ran from the Temple, and from under the threshold of the sanctuary. And wheresoever these waters should run, they should cause admirable fruitfulness, in so much as on both sides of the river shall grow all kind of fruitful trees, whose leaves shall not fade, and their fruit shall not fail. These waters are the gospel which issue from under the threshold: that is, from Christ the door, typified by that beautiful gate of the Temple; from the Temple at Jerusalem these waters were with swift current to run not only over Judaea, but all the world in a short space: hence was the Church mightily increased, for though these waters run into the dead sea, wherein (if we believe histories) abideth no living thing, yet such a quickening power they carry with them, as even there everything shall live; such as were dead in trespasses and sins are hereby quickened, and become trees of righteousness green and flourishing, yea, and constantly fruitful in all godly conversation. And this the same which our Saviour noteth (Joh 15:17), that His Father is the husbandman, Himself is the Vine, Christians are the branches of that vine, who if they be found, His Father purgeth that they may bring forth more fruit; teaching us hereby that it is the Lords scope and aim that Christians should be abundant in fruits beseeming their profession. The Apostle Paul accordingly exhorteth the Philippians to be much in goodness, to abound in love, in knowledge, and in all judgment; yea, to be filled with fruits of righteousness which are by Jesus Christ unto the glory and praise of God. And the same apostle calleth rich men to be rich in good works.
I. The conditions of this fruitfulness.
1. Every Christian must be fruitful; for every fruitless branch is cut down and made fuel for the fire.
2. Every Christian must bring forth good fruit.
3. This fruitfulness must proceed from good causes.
(1) The tree must be good, for men gather not grapes of thistles.
(2) He must have a good root (Joh 15:4),
(3) He must draw thence good sap and juice through the fellowship and communion of Christs death and resurrection.
(4) He must have the Spirit of the Son to be a principal agent in the setting and ripening of these fruits.
(5) He must have the love of God within him, constraining him, which will be as the sun helping on these fruits to their perfection.
(6) He must have good ends in his eye, viz., Gods glory and mans good (Php 1:2).
4. Every Christian must bring forth much fruit, and not for clusters scarce berries, trees of righteousness are: laden with the fruits of the Spirit; and herein is the Father glorified, that ye bring forth much fruit (Joh 15:8).
5. Christians must continue fruitful, and grow daily more fruitful (Joh 15:2).
II. Reasons to move Christians to this fruitfulness.
1. Gods pains and costs with us.
2. It is more than time to yield up our fruits. Let us consider how much we have already lost, and how little remaineth behind, and this cannot but be as a loud voice in our ears unto fruitfulness.
3. Heavenly wisdom which is from above is full of good fruits; which, if it have taken up our hearts, will bewray itself in love, in joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, and such like; and as naturally we rejoice to see everything about us fruitful–our fields, our cattle, our orchards–even so this supernatural wisdom would make it the delight of our souls to see our hearts and lives laden with the best fruits.
4. The barren condition hath little comfort in it, and the danger of unfruitfulness is very great; for Gods fearful displeasure disburdeneth itself, and seizeth on such persons by sundry degrees.
(1) The Lord rejecteth them.
(2) Degree of Gods curse on such fruitless branches is the withering which presently followeth their casting forth, and this the Lord bringeth on them two ways: sometimes by removing means of fruitfulness, and so having laid His vineyard waste, He threateneth, in the next place, that the clouds should not rain upon it (Isa 5:6): and sometimes by blowing upon the gifts He had given, he shall lose his sap and greenness he once had; the unprofitable servant after conviction must have his talent taken from him; and this curse is so eminent upon many men that, comparing them with themselves not long since, a man may say, as the disciples of the fig tree, against which the curse was passed from the mouth of Christ, How soon is the fig tree withered!
(3) Another degree is, that no means shall be able henceforth to do such a person any good; but the curse being passed against him, this is one branch of it, that he shall be like the heath in the wilderness, which shall not see when any good cometh. Now the heath it hath good coming upon it, the rain falleth, the sun shineth, the spring and summer season returneth upon it, but it seeth none of this good, but remaineth a dry and parched heath still; even so it is with a barren soul which God hath begun to curse–the rain, the sun, the season, the Word, sacraments, days of grace, Jesus Christ Himself do him no good; he sees no good towards him in all these; nay, the Word judgeth him, the sacraments are poison unto him, and Christ Himself is a rock of offence to him, on whom he breaketh the neck of his soul.
(4) After all these cometh the heavy sentence, unto which by all these this sinner hath been prepared. Cut him down, bring now the are, for the pruning knife hath done him no good; hew him down by death from the ministry under which he hath been so long fruitless, bind him hand and foot, make a faggot of him, and east him into hell fire–cast, I say, that unprofitable servant into utter darkness, there shall be wailing and gnashing of teeth: and this is the woeful hire of unfruitfulness.
III. The hindrances of this fruitfulness.
1. Superfluity of lusts and inordinate desires, which are as dead branches, and therefore must be lopped off before fruit can be expected; the denial of a mans self so far as corrupt is the first lesson in Christianity.
2. The unfitness of the soil, as if it be stony, or near unto a rock where it cannot take deep roots; the hard and stony heart suffereth not any good seed to take root, and much less rise up to fruit. Or if the soil be a dry ground on which the rain falls not, or on a high and hilly ground on which the rain stayeth not; so the haughty and proud heart shutteth off the rain as fast as it cometh; it moisteneth the crust and outside a little, but it stayeth not to get within it to prepare it to fruitfulness. Or if the ground be shaded that the sun cannot, or seldom, look upon it; if the mind and affections are otherwise distracted, that seldom men set themselves under the means of instruction; the Sun of Righteousness shining in His Church not enlightening, not warming nor cherishing them, not bringing back a new spring upon them, how can we expect fruit from such, unless we can look that a tree which hath been fruitless all the summer should be laden with fruit in the midst of winter.
3. Sundry vain conceits suggested by the devil, and assented unto by men to keep them in unfruitful courses.
(1) As many will not stick to object, I hope notwithstanding I have not been hitherto so fruitful as you speak of, yet I have done well enough all this while, and why may I not do so still? and thus resolve because God hath used patience and spared them, He will therefore spare them still in their unfruitfulness. But this is the devils logic, the clean contrary whereof is the conclusion of the Scripture. Hath God spared thee the second and third year, and art thou still fruitless? He must now needs call for the axe, and this is that which thou must expect.
(2) Another saith, Oh, but I am a member of the Church, and what talk you to me. I hear the Word, receive the sacraments, and though I be not so forward and strict, I hope I shall do well enough. Which is all one as if a fruitless tree should reply to the master and say, I hope, master, thou wilt not cut me down, I am in thy orchard, and stand near thy house; if I were in the waste I should think thou should care less for me. But will not the master reply, that Thou must rather go down, because thou standest unprofitable in my orchard.
(3) Others say, Oh, but we are not so fruitless as you take us, and what desire you more? Whereunto I say, that such have great need to desire better evidences to allege for themselves than this. Thou must not be a privative, but a positive Christian, laden with the fruits of the Spirit, else thou hast lost all thy labour. (T. Taylor, D. D.)
Fruifulness the true test
It is with professions of religion, especially such as become so in a time of outpouring of the Spirit of God, as it is with blossoms in the spring; there are vast numbers of them upon the trees which all look fair and promising, but yet many of them never come to anything, and many of those that in a little while wither up, drop off, and rot under the trees, yet for a while look as beautiful and gay as others; and not only so, but smell sweet and send forth a pleasant odour, so that we cannot, by any of our senses, certainly distinguish those blossoms which have in them that secret virtue which will afterward appear in the fruit, and that inward solidity and strength which shall enable them to bear, and cause them to be perfected by the hot summer sun that will dry up the others. It is the mature fruit which comes afterward, and not the beautiful colour and smell of the blossoms, that we must judge by. (Jonathan Edwards.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. And let others also learn to maintain good works] There is something very remarkable in this expression. The words , which we translate to maintain good works, occur also in Tit 3:8; and some think they mean, to provide for our own, and the necessities of others, by working at some honest occupation; and that this was necessary to be taught to the Cretans, let OURS also learn, c., who were naturally and practically idle gluttons. Kypke observed that the words mean,
1. To be employed in good works.
2. To defend good works, and to recommend the performance of them.
3. To promote and forward good works to be always first in them.
For necessary uses] That they may be able at all times to help the Church of God, and those that are in want.
That they be not unfruitful.] As they must be if they indulge themselves in their idle, slothful disposition.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And let ours also; either those of our order, ministers of the gospel, or those that are Christians.
Learn to maintain good works; in the Greek it is, to excel, or to be in the front, or to show forth, or maintain, and each sense hath its patrons of note.
For necessary uses; for the necessary uses of the church, or of others, or for their own necessary uses. I take their sense who would expound the phrase,
maintain good works, by learning some honest trade, to be foreign to the true sense of the phrase.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. And . . . alsoGreek,“But . . . also.” Not only thou, but let others alsoof “our” fellow believers (or “whom we have gainedover at Crete”) with thee.
for necessary usestosupply the necessary wants of Christian missionaries andbrethren, according as they stand in need in their journeys for theLord’s cause. Compare Tit 1:8,”a lover of hospitality.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And let ours also learn to maintain good works,…. By which are not only meant honest trades, as some choose to render the words: it is true, that a trade is a work; and an honest lawful employment of life is a good work; and which ought to be maintained, attended to, and followed, and to be learnt, in order to be followed. The Jews say, that he that does not teach his son a trade, it is all one as if he taught him to rob or steal; hence their doctors were brought up to trades; [See comments on Mr 6:3]; as was the Apostle Paul, though he had an education under Gamaliel: and such an one is to be learned and maintained for necessary uses, for the good of a man’s self, and for the supply of his family; for the assistance of others that are in need; for the support of the Gospel, and the interest of Christ; and for the relief of poor saints; that such may not be unfruitful and useless, in commonwealths, neighbourhoods, churches, and families. The Jews say c
“there are four things which a man should constantly attend to with all his might, and they are these; the law, “good works”, prayer, , and “the way of the earth”, or “business”; if a tradesman, to his trade; if a merchant, to his merchandise; if a man of war to war.”
But though this may be part of the sense of these words, it is not the whole of it; nor are acts of beneficence to the poor of Christ, to the household of faith, to strangers and ministers, to whom good is especially to be done, only intended; though they, may be taken into the account, in agreement with the context; but all good works in general, which are done in conformity to the revealed will of God, in faith, from a principle of love, and with a view to the glory of God, are meant: to maintain them, is to endeavour to outdo others in them, not only the men of the world, but one another; and to set examples of them to others, and to provoke one another, by an holy emulation, to them; and to be constant in the performance of them: and which believers may “learn” partly from the Scriptures, which contain what is the good and perfect will of God; these show what are good works, and direct unto them, and furnish the man of God for them; and also the grace part of the Scripture, the doctrines of the grace of God, teach to deny sin, and to live sober, righteous, and godly lives; and from the examples of the apostles and followers of Christ; and above all from Christ himself, the great pattern and exemplar of good works: and this lesson of good works is to be learnt by ours; meaning not only those of the same function, who were in the same office, ministers of the Gospel, as were the apostle and Titus; but all that believed in God, who were of the same Christian community and society, professors of the same religion, and partakers of the same grace; and were not only nominally, but really of the same number, even of the number of God’s elect, the redeemed from among men, the family of Christ, sharers in the common faith, and heirs of the grace of life; who lie under the greatest obligations to learn to do good works: “for necessary uses”; not to make their peace with God, or to atone for their sins, or to procure the pardon of them, or to cleanse them from them, or for their justification before God, or to obtain salvation and eternal life; but to glorify God, testify their subjection to him, and gratitude for mercies received; to show forth their faith to men; to adorn the doctrine of Christ, and a profession of it; to recommend religion to others; to stop the mouths of gainsayers, and put to silence the ignorance of foolish men: and “that they be not unfruitful”; in them, and in the knowledge of Christ; good works are the fruits of the Spirit, and of his grace; they are fruits of righteousness; and such as are without them are like trees without fruit, useless and unprofitable.
c T. Bab. Beracot, fol. 32. 2. & Gloss. in. ib.
Fuente: John Gill’s Exposition of the Entire Bible
Our people ( ). “Our folks.” The Cretan converts, not just Paul’s friends.
Let learn (). Present active imperative, keep on learning how.
To maintain (). See verse 8.
For necessary uses ( ). “For necessary wants.” No idlers wanted. See 1Thess 4:12; 2Thess 3:10.
Unfruitful (). See 1Cor 14:14; Eph 5:11.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And let ours also learn.” (monthanetosan de kai hoi hemeteroi) “And let our people also learn.” To the very end of life Paul desired that church members where he had labored be continual learners, students, God approved, 2Ti 2:15.
2) “To maintain good works for necessary uses.” (kai on ergon proistasthai eis tas anagkaias chreias) “To be continually standing forth in good works to meet necessary needs or uses.” Good moral and religious deeds and working with ones hands befits the Christian profession always. Rom 12:11; Ecc 9:10.
3) “That they be not unfruitful. (hina me hosin akarpoi) “In order that they be not unfruitful.” Our Lord and his true prophets have always sanctioned and admonished to fruitful service, Psa 126:5-6; Ecc 11:6; Joh 15:2; 2Pe 1:8-14.
Fuente: Garner-Howes Baptist Commentary
14 And let ours also learn to excel in good works. (268) That the Cretans, on whom he lays this burden, may not complain of being loaded with the expense, he reminds them that they must not be unfruitful, and that therefore they must be warmly exhorted to be zealous in good works. But of this mode of expression we have already spoken. Whether, therefore, he enjoins them to excel in good works, or to assign the highest rank to good works, he means that it is useful for them to have an opportunity afforded for exercising liberality, that they may not “be unfruitful” on this ground, that there is no opportunity, or that it is not demanded by necessity. What follows has been already explained in the other Epistles.
END OF CALVIN’S COMMENTARY ON TITUS
(268) “As he said before, let them apply their mind to it. He contrasts this with the foolish presumption but too common among those who thought that they were clever men, when they had speculated on this and the other subject. You have fine speculations, says he, but yet consider what is the true excellence of the children of God; it is to shew that they have profited well in doing good, and that this is the subject to which they have given their study. And then he says, Let them learn; as if he had said, Hitherto you have employed your time very ill, for there was nothing but foolish ambition, you yielded too far to your vain fancy. You must now follow a different course. Henceforth you must excel in doing good, and not in rambling talk. Instead of being led by curiosity and ambition, let every man be employed in doing good to his neighbors. Let every man consider what is his ability; and according to the power which God has given us, let us serve one another. Thus shall we shew that it is not in vain that we have received the gospel.” — Fr. Ser.
Fuente: Calvin’s Complete Commentary
(14) And let ours also learn to maintain good works for necessary uses.Ours, that is, those who with St. Paul and Titus in Crete called upon the name of Jesus. A last reminder to the brethren, whom with a loving thought he calls ours, constantly to practise good and beneficent works. In the expression let ours also learn, it would seem as though St. Paul would have Christians trained to the wise and thoughtful performance of works of mercy and charity.
It was with such injunctions as these that men like St. Paul and St. James laid the foundation storeys of those great Christian works of charityall undreamed of before the Resurrection morningbut which have been for eighteen centuries in all lands, the glory of the religion of Jesusone grand result of the Masters presence with us on earth, which even His bitterest enemies admire with a grudging admiration.
In the short compass of these Pastoral Epistles, in all only thirteen chapters, we have no less than eight special reminders to be earnest and zealous in good works. There was evidently a dread in St. Pauls mind that some of those who professed a love of Jesus, and said that they longed after the great salvation, would content themselves with a dreamy acquiescence in the great truths, while the life remained unaltered. It is noteworthy that these Epistles, containing so many urgent exhortations to work for Christ, were St. Pauls last inspired utterances. The passages in question are Tit. 1:16; Tit. 2:7; Tit. 2:14; Tit. 3:14; 1Ti. 2:10; 1Ti. 5:10; 1Ti. 6:18; 2Ti. 2:21.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Ours Our Christian converts; who should learn to be liberal contributors as well as Titus.
Good works for necessary uses Benevolent contributions to necessary expenses.
Unfruitful Unproductive of benefit to the Church and world. He who is fruitful in holy emotions and holy professions should never be barren in liberal benefactions.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.’
And finally he must make sure that the Cretan Christians do not neglect good works for those where help was necessary. There was much poverty and therefore a great need for such activity. Thus their lives would be fruitful. Paul wanted every Christian to be involved.
Fuente: Commentary Series on the Bible by Peter Pett
Tit 3:14. And let our’s also learn, &c. “Let our brethren learn (as I said Tit 3:8.) to be foremost in the practice of good works upon needful occasions; particularly to assist such Christian brethren as travel about to preach the pure gospel of Christ; that they may not be unfruitful, and act as if they had learned nothing but barren speculations from that religion,which is so well calculated to inspire and animate every sentiment of benevolence and beneficence.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 3:14 . ] are the Christian brethren in Crete, not, as Grotius thought, Zenas and Apollo. stands with reference not merely to the Jews (Hofmann), but to non-Christians in general. As non-Christians provide for the needs of their own, so ought Christians, and not refrain through their anxiety for heavenly things.
] in the same general sense as in Tit 3:8 , but the words following give the phrase a more special reference to works of benevolence; , “ in regard to the necessary wants .”
] The subject is . Hofmann construes the words with the clause of purpose following them. He says that “the particle of purpose is placed after the emphatic part of the clause,” a thing which frequently occurs in the N. T., and for this he appeals to Winer, p. 522 [E. T. p. 764]. In this he is entirely wrong. Such a construction seldom occurs, and of all the passages there quoted by Winer, that from 2Co 12:7 alone is to the point; the rest are of quite another kind. It is quite clear from what was said on in 1Ti 1:3 ; 1Ti 1:1 [22] that such a construction is not to be admitted here. The exhortation in the passage does not refer simply to the present case of equipping Zenas and Apollo, which indeed occasioned it, but is in general terms, and is applicable to all cases where the necessary wants of others have to be considered (van Oosterzee).
[22] To say that with the common construction the clause of purpose is too general (Hofmann), is not to the point, since it can easily be defined from what precedes.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
Ver. 14. To maintain good works ] See Trapp on “ Tit 3:8 “
That they be not unfruitful ] As drone bees or body lice, living upon others’ labours, and so opening the mouths of heathens who will be ready to say, as he once did, Odi homines ignava opera, philosopha sententia, I hate those that can give fair words, but that is all they are good for. See we not how every creature in its kind is fruitful The sun, moon, and stars in their courses restlessly move to impart their light, heat, and influence to the inferior creatures. The clouds fly up and down emptying themselves, to enrich the earth, from which notwithstanding they reap no harvest. The earth is cut and wounded with shares and coulters, yet is patient, and yields her riches and strength to the tiller; yea, what herb, plant, or tree grows upon the earth which is not in its kind fruitful, spending itself and the principal parts of its sap and moisture in bringing forth some pleasant berry or such like fruit? (Plin.) And shall only man remain unfruitful, and not serve God and man with cheerfulness in the abundance of all things? Shall he be like the cypress tree, which the more it is watered, the more it is withered? Or like cyparet, whose neither fruit, nor leaves, nor berry, nor shadow is useful, but rather hurtful? Hear what Cicero saith, Pudeat illos qui ita vixerunt, ut ad vitam communem nullum fructum afferre possint. Let them learn to be ashamed of their sloth that have so lived, as to have been altogether useless and unfruitful.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] Moreover (connexion of : the contrast in the is, ‘and I will not that thou only shouldest thus forward them, though I use the singular number; but see that the other brethren also join with thee in contributing to their outfit’), let also our people (our fellow-believers who are with thee) learn to practise (see note, Tit 3:8 ) good works, contributions to ( , for the supply of) the necessary wants which arise (such is the force of : such wants as from time to time are presented before Christians, requiring relief in the course of their Father’s work in life), that they may not be unfruitful (implying, that in the supply by us of such , our ordinary opportunities are to be found of bearing fruit to God’s praise).
Fuente: Henry Alford’s Greek Testament
Tit 3:14 . The does not mark an antithesis between and the persons who have just been mentioned, but is rather resumptive of Tit 3:8 ; repeating and emphasising at the close of the letter that which St. Paul had most at heart, the changed lives of the Cretan converts. of course means those of our faith in Crete.
: See on Tit 3:8 .
: The best commentary on this expression is 1Th 4:9-12 . Although does not mean to profess honest occupations , yet it is plain from St. Paul’s letters that he would regard the earning one’s own bread respectably as a condition precedent to the doing of good works. The necessary wants to which allusion is made are the maintenance of oneself and family, and helping brethren who are unable to help themselves (Act 20:35 ; Rom 12:13 ; Eph 4:28 ). This view is borne out by the reason which follows, . See Joh 15:2 , Phi 4:17 , Col 1:10 , 2Pe 1:8 .
Fuente: The Expositors Greek Testament by Robertson
ours = one people.
for. App-104,
necessary. Greek. anankaios. As in Act 13:46.
uses. Literally needs, Greek. chesia.
not. App-106.
unfruitful. Greek. eskarpos. Elsewhere, Mat 18:22. Mar 4:19. 1Co 14:14, Eph 5:11. 2Pe 1:3. Jud 1:12.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] Moreover (connexion of : the contrast in the is, and I will not that thou only shouldest thus forward them, though I use the singular number; but see that the other brethren also join with thee in contributing to their outfit), let also our people (our fellow-believers who are with thee) learn to practise (see note, Tit 3:8) good works, contributions to (, for the supply of) the necessary wants which arise (such is the force of : such wants as from time to time are presented before Christians, requiring relief in the course of their Fathers work in life), that they may not be unfruitful (implying, that in the supply by us of such , our ordinary opportunities are to be found of bearing fruit to Gods praise).
Fuente: The Greek Testament
Tit 3:14. , let them learn) by thy admonition and example.- , ours also) not only we, but also ours, whom we have gained at Crete. These seem not to have given sufficient assistance to Zenas and Apollos, when they ought to have done so. [It is not proper that some should ever and anon devolve the business in hand from themselves upon others.-V. g.] Zenas and Apollos were already in Crete with Titus; for this is the reason why he distinguishes them from Artemas and Tychicus, who were not until afterwards to be sent.- , for necessary uses) even as spiritual necessity [i.e. the tie which necessarily binds saints to help one another] requires; so , Act 6:3. Spiritual necessity [necessitudo, tie of necessary obligation or relationship] lays the foundation of obligations, so that one cannot withdraw from another [so as not to help him].[15]
[15] Bengel, J. A. (1860). Vol. 4: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (J. Bryce, Trans.) (317-326). Edinburgh: T&T Clark.
Fuente: Gnomon of the New Testament
Tit 3:14
And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.-Let Christians turn to work at things that are good to supply needful purposes. In this help rendered to others, they are not unfruitful. [These injunctions laid the foundation of those great works of love-all undreamed of before the death and resurrection of Jesus Christ but have been for nineteen centuries the glory of the religion of the Lord Jesus Christ, one grand result of the Masters coming to this earth, which even his bitterest enemies admire with a grudging admiration. In these pastoral Epistles we have eight special reminders to be earnest and zealous in good works. There was evidently in the mind of Paul as guided by the Holy Spirit an anticipation that some who professed to be followers of the Lord would content themselves with a dreamy acquiescence in the great truths, while the life remained unaltered. It is noteworthy that in these Epistles containing so many urgent exhortations to work for Christ are among his last inspired utterances. The passages are 1Ti 2:10; 1Ti 5:10; 1Ti 6:18; 2Ti 2:21; Tit 1:16; Tit 2:7; Tit 2:14; Tit 3:14.]
Fuente: Old and New Testaments Restoration Commentary
learn: Tit 3:8
maintain good works: or, profess honest trades, Act 18:3, Act 20:35,*Gr: Eph 4:28, 1Th 2:9, 2Th 3:8
that: Isa 61:3, Mat 7:19, Mat 21:19, Luk 13:6-9, Joh 15:8, Joh 15:16, Rom 15:28, Phi 1:11, Phi 4:17, Col 1:10, Heb 6:6-12, 2Pe 1:8
Reciprocal: Psa 37:27 – do good Mat 5:16 – that Mat 25:30 – cast Mat 26:10 – a good Mar 14:6 – a good 2Co 9:8 – may Eph 2:10 – good Phi 4:8 – honest 1Th 4:11 – to work 1Ti 5:10 – good 2Ti 2:21 – prepared Tit 3:1 – to be ready Phm 1:6 – the communication 1Pe 1:15 – so
Fuente: The Treasury of Scripture Knowledge
Tit 3:14. Ours refers to the disciples in Crete, who are commanded to maintain good works. This is rendered “profess honest trades” in the margin, which is a correct translation. The reader should see the comments at 1Th 4:11-12 and 2Th 3:10. The subject is the importance for disciples to work for a living and not be a parasite upon others. A man who is too lazy to work has no right to eat. If he is unable on account of things beyond his control, that makes him a just object for the care of others. But all men are expected to contribute to the maintenance of himself and all who are depending on him lawfully for support.
Fuente: Combined Bible Commentary
Tit 3:14. Not Titus alone, but (ours, a unique phrase) the Cretan brethren were to share in this fitting out of the two travellers. It would be an exercise in Christian beneficence and a lesson to practise similar good works, as often as necessary wants (not uses) arose.
Fuente: A Popular Commentary on the New Testament
Let ours, that is, either,
1. Those of our order, the ministers of the gospel, or
2. those that are our converts, such as are Christians,
let them study to excel in good works, be diligent in the labours of their calling, that they may have wherewith to supply the necessities of others, to the intent that they may not appear unfruitful.
Learn hence, That as Christianity is no barren and fruitless profession, but all persons professing religion ought to take care that good works may accompany their faith; so the ministers of Christ in special ought to be careful herein, and by no means to bind that duty upon others, which they do not practise themselves; they must by charity and good works second their doctrine, and so win persons to a love of religion.
Fuente: Expository Notes with Practical Observations on the New Testament
And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.
Again, those good works! The good works are linked with unfruitfulness. We need to understand that we are believers on this earth to be fruitful. Now, some relegate this fruitfulness to soul winning, and that if you aren’t a soul winner, then you are unfruitful. No, soul winning is not the only fruit that you can bear. Here good works are tied to fruitfulness.
Paul elsewhere mentions that he wants to have fruit among a group and it has the idea of teaching or preaching. Philip. 4:17 shows giving to be a fruit. “Not because I desire a gift: but I desire fruit that may abound to your account.” Rom 1:13 is written to believers and Paul desires to have fruit among them clearly showing that fruit is not “only” soulwinning. “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.”
Fruit is the requirement. The type of fruit is up to the individual, their gifts and God’s leading. If God leads you to witness to someone, and you refuse, then you have been unfruitful.
Bear fruit for your Lord!
“Let ours also learn” is of interest. It would seem that linked with verse thirteen, that Paul is encouraging Titus to see to it that Zenas, Apollos, and others, keep up their good works. Not only this, but since Paul used the term “learn” it would seem that some had not learned to maintain good works.
This might have application to multiple staff churches where they encourage one another into good works. Not to miss, the fact that all believers should be encouraging each other to good works.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Paul gave a final encouragement to the Cretans through Titus to be faithful in providing for their own regular financial responsibilities (cf. 2Th 3:7-12). "Engage in good deeds [occupations]" probably refers to normal wage-earning activities rather than special fund-raising projects (cf. Tit 3:8). The NIV rendering "provide for daily necessities" translates this thought more clearly than the NASB. The stereotype of Cretans generally (Tit 1:12) evidently applied to some in the church. Industriousness would provide the Christians with what they needed; they would not be unfruitful (cf. Tit 3:9; Luk 8:14; Joh 15:2).