Titus Chapter 3
Titus 3:1–3 — Remember This
A. Remember Good Works
1. Titus 3:1–2 – Remember to Live Obedient and Kind Lives
“Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all humility to all men.” (Titus 3:1–2, NKJV)
Paul commands Titus to continually remind the believers on Crete of their duty to live as godly citizens, reflecting the transforming power of the Gospel in public and civil life, not just within the church. The Greek form of "remind" (hypomimnēskō) is present tense, meaning this was to be an ongoing, repeated exhortation.
In a culture known for rebellion and lawlessness (see Titus 1:12), such instruction would have been especially necessary. Christian transformation is not theoretical — it should result in visible, relational, and civic obedience.
“Be subject to rulers and authorities, to obey”
Believers are to willingly place themselves under governing powers. This reflects the broader New Testament teaching that civil government is a divinely appointed institution (cf. Romans 13:1–7; 1 Peter 2:13–17). The Christian is to be marked by law-abiding humility, not revolutionary arrogance.
This does not mean blind submission to tyranny. The Christian obeys as unto the Lord, and where man’s commands directly contradict God’s law, “We ought to obey God rather than men.” (Acts 5:29, NKJV) Still, the general disposition must be respectful, not defiant.
“To be ready for every good work”
Submission to authority is not passive — it prepares the believer for active service. Christians are to be on the lookout for opportunities to do good — publicly, generously, and sacrificially. Readiness implies willingness, availability, and eagerness.
This connects the believer’s public life with his spiritual witness. The church is to be a force for good in society, not cloistered or indifferent to the needs around it.
“To speak evil of no one, to be peaceable, gentle, showing all humility to all men”
This is a radical ethic. The word for “speak evil” (blasphēmein) literally means to slander or malign, and it is forbidden not only toward fellow believers, but toward all men — even political leaders or enemies.
Christians are called to be peaceable (amachos – not quarrelsome), gentle (epieikēs – reasonable, patient), and humble toward everyone. This humility (prautēs) flows from knowing who we were without Christ and who we are now because of grace.
These are not surface-level manners; they are the fruit of a crucified self and a Spirit-filled life. Christian kindness is not sentimental — it is doctrinal, rooted in the Gospel itself.
2. Titus 3:3 – Remember What You Used to Be
“For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.” (Titus 3:3, NKJV)
Paul now anchors the command to humility and good works in a sobering reminder: “We ourselves were also once…” The call to grace-filled conduct is rooted in gospel memory.
This is not nostalgia for sin, but a confession of what grace rescued us from.
“Foolish, disobedient, deceived”
Before Christ, our minds were darkened (Ephesians 4:18), our hearts were rebellious, and we were led astray by lies. Sin is not just wrong — it is irrational. We were spiritual fools, ignoring God’s truth and rejecting His rule.
“Serving various lusts and pleasures”
We were enslaved — not free. The Greek word (douleuō) means to be in bondage. We did not control our desires; they controlled us. Whether they were lusts of the flesh, the eye, or pride of life, we were owned by our appetites.
“Living in malice and envy, hateful and hating one another”
Apart from grace, human relationships are dominated by selfishness, jealousy, and hostility. The flesh always turns inward — seeking dominance, affirmation, or vengeance. This is the true state of fallen man.
Paul’s point is clear: we are not better than the world around us. We have simply been rescued. This produces:
Gratitude – for what Christ has done.
Humility – recognizing we were no better.
Patience – toward those still in darkness.
Hope – that the same grace that saved us can reach others.
Summary of Titus 3:1–3:
Believers are to live as model citizens, marked by humility, peace, and readiness for good works.
We must continually remember what we once were — enslaved to sin and hostile to others — so that we never lose compassion for the lost.
The Gospel produces not only holiness, but humility — a life that adorns the doctrine of God our Savior.
Titus 3:4–11 — Remember the Great Salvation of God
B. Remember Grace and Stay the Course
3. Titus 3:4–8 – Remember the Great Salvation of God
“But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life. This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.” (Titus 3:4–8, NKJV)
After describing the corruption of man in verse 3, Paul turns sharply to the saving initiative of God. Salvation is never rooted in man’s effort — it is born of divine kindness, love, and mercy.
“But when the kindness and the love of God our Savior toward man appeared”
The word “appeared” (epephanē) is the same word used in Titus 2:11 — the epiphany of grace. Salvation was not discovered; it arrived. God’s kindness (chrēstotēs) and love (philanthrōpia, literally “love for mankind”) were made visible in the incarnation, life, and sacrificial death of Jesus Christ.
God moved first. He did not wait for us to be worthy. While we were lost, enslaved, and hateful (v.3), He came to us in mercy. As Romans 5:8 says:
“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” (NKJV)
“Not by works of righteousness which we have done, but according to His mercy He saved us”
This is one of the clearest denials of works-based salvation in Scripture. We contributed nothing — not religious rituals, moral efforts, or spiritual sincerity. Salvation is not a reward for merit, but an act of divine mercy.
Even seemingly noble acts — prayer, giving, church attendance, Bible reading — cannot save. These are fruits, not roots. Salvation is of the Lord (Jonah 2:9).
“Through the washing of regeneration and renewing of the Holy Spirit”
Paul now describes the means and nature of salvation. It is not external or symbolic — it is an internal, spiritual cleansing and renewal.
“Washing of regeneration”: The Greek word loutron (washing) appears elsewhere only in Ephesians 5:26, where it refers to Christ cleansing the church with the Word. This is not baptismal regeneration. Baptism is the outward confession, not the inward transformation. Regeneration (palingenesia) is the new birth, the imparting of spiritual life (cf. John 3:3; 2 Corinthians 5:17).
“Renewing of the Holy Spirit”: This refers to the continual, transforming work of the Spirit, not just at conversion, but throughout the Christian life. The Holy Spirit not only brings life — He brings renewal, day by day (cf. 2 Corinthians 4:16).
“Whom He poured out on us abundantly through Jesus Christ our Savior”
The Holy Spirit is not rationed. He is poured out abundantly, lavishly, without restriction — through Christ. This echoes the language of Pentecost (Acts 2:17–18), where the Spirit was poured out upon the church.
The Trinitarian nature of salvation is evident: God the Father shows kindness, God the Son accomplishes redemption, and God the Spirit applies it through regeneration and renewal.
“That having been justified by His grace we should become heirs according to the hope of eternal life”
The goal is not merely forgiveness but sonship and inheritance. Justification — the legal declaration of righteousness — is by grace alone. And those whom God justifies, He also adopts (cf. Romans 8:17; Galatians 4:7).
As heirs, we live with hope (elpida) — not wishful thinking, but confident expectation of eternal life. Our inheritance is not in this life; it is kept in heaven for us (1 Peter 1:4).
“This is a faithful saying… those who have believed in God should be careful to maintain good works”
Paul now affirms the practical result of salvation: a life of good works. Faith alone saves, but the faith that saves is never alone. Salvation leads to sanctification.
“Affirm constantly”: Titus must preach this without pause or compromise. The Christian life is not just about correct doctrine — it must result in visible, fruitful action.
“Careful to maintain”: Believers must actively pursue a life of good works. This is not about earning favor, but demonstrating fruit (cf. James 2:17; Matthew 5:16).
“Good and profitable to men”: Grace-based, Spirit-empowered good works benefit others. Doctrine that results in transformed lives brings tangible value to both the church and society.
4. Titus 3:9–11 – Remember to Stay on Course
“But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless. Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned.” (Titus 3:9–11, NKJV)
Paul now gives a final pastoral charge: avoid distractions and divisive people. A sound church must protect both doctrinal purity and spiritual unity.
“Avoid foolish disputes, genealogies, contentions, and strivings about the law”
This is a direct reference to Judaizers and speculative teachers who obsessed over Old Testament myths, legal debates, and endless genealogies (cf. 1 Timothy 1:4).
Such debates may appear spiritual, but they are unprofitable and useless. They do not edify the church, honor Christ, or produce godliness. The man of God must turn away — literally, “step aside and walk past” (peristēmi).
Modern equivalents include:
Obsession with conspiracies or mystical numerology
Pet doctrines elevated over gospel essentials
Internet-fueled theological squabbles with no fruit
“Reject a divisive man after the first and second admonition”
The word for “divisive” is hairetikos — from which we get “heretic.” It originally referred to one who chooses his own way, rejecting apostolic authority. Such a person is not simply in error — he is self-willed, independent, and dangerous to unity.
Paul gives the process:
Admonish once — in love, with Scripture.
Admonish again — if there’s no repentance.
Reject — have no further fellowship or toleration.
This is not harsh — it is obedience to Christ, who told the church to put out the unrepentant (cf. Matthew 18:15–17; Romans 16:17).
“Knowing that such a person is warped and sinning, being self-condemned”
The word “warped” (ekstrephō) means perverted, turned inside out. His thinking is twisted. His actions confirm that he is not just misled — he is in rebellion. He stands already condemned — not by others, but by his own willful rejection of truth and authority.
Summary of Titus 3:4–11:
God’s salvation is rooted in mercy, not works.
He saves through the regenerating and renewing work of the Holy Spirit.
This salvation produces justified, hope-filled heirs — and should result in carefully maintained good works.
Pastors must avoid fruitless theological debates and firmly confront divisive individuals, protecting the purity and unity of the church.
Titus 3:12–15 – Concluding Thoughts
B. Remember People and Persist in Fruitfulness
1. Titus 3:12–13 – Remember People
“When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there. Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing.”
(Titus 3:12–13, NKJV)
Paul begins his closing remarks with travel instructions and ministry logistics, but far from being insignificant, these personal notes reveal much about the relational nature and expanding scope of first-century Christianity.
“When I send Artemas… or Tychicus”
Artemas is otherwise unknown in Scripture, while Tychicus is a well-known, trusted co-laborer (cf. Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Either man was evidently capable of replacing Titus temporarily in Crete.
Paul’s statement implies that Titus would be freed from his current assignment and is being recalled to assist Paul in person. This underscores the apostolic oversight structure of the early church, where trusted men were deployed to ensure the health and order of young churches.
“Be diligent to come to me at Nicopolis”
Nicopolis (“City of Victory”) was located on the western coast of Greece. Paul had planned to spend the winter there, likely to avoid dangerous sea travel during that season (cf. Acts 27:12). This was not a vacation — it was a strategic pause in ministry, where fellowship, training, and rest could take place.
“Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing”
Zenas is only mentioned here, described as a lawyer (possibly a Jewish scribe or a Roman legal expert). Apollos is a familiar figure — an eloquent, mighty teacher of Scripture who ministered in Corinth and elsewhere (Acts 18:24–28; 1 Corinthians 3:6).
Paul directs Titus to ensure their journey is well supplied — “that they may lack nothing.” This is a model of how local churches are to support itinerant ministers, teachers, and missionaries, ensuring their material needs are met so they can focus on their spiritual calling (cf. 3 John 6–8; Philippians 4:16–18).
This also reminds us that Gospel ministry requires teamwork. Even Paul, a spiritual giant, was part of a network of servants, each fulfilling different roles but working together for the kingdom.
2. Titus 3:14–15 – Remember to Do Good Deeds
“And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful. All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen.”
(Titus 3:14–15, NKJV)
Paul ends with one final exhortation to fruitfulness, echoing one of the major themes of the entire epistle.
“Let our people also learn to maintain good works”
The phrase “let… learn” indicates intentional discipleship. Doing good does not come automatically. Believers must be trained and exhorted to continually cultivate practical righteousness. This includes:
Meeting urgent needs in the church or community
Providing hospitality
Supporting Gospel workers
Assisting the poor
Caring for one another in tangible ways
The Greek term for “maintain” (proïstēmi) implies active responsibility — to devote themselves to good works, not treat them as occasional afterthoughts.
“That they may not be unfruitful”
This is Paul’s concern throughout Titus: that believers might claim grace but live barren lives. As Jesus said,
“By this My Father is glorified, that you bear much fruit; so you will be My disciples.” (John 15:8, NKJV)
Fruitfulness is not about perfection or performance, but about visible evidence of inward grace. A fruitless life dishonors Christ and deceives the believer into false assurance (cf. James 2:17; Matthew 7:19).
“All who are with me greet you. Greet those who love us in the faith.”
These personal greetings show the relational warmth and unity that defined the early church. Even across distances, believers were connected in love and shared faith.
This is not vague sentiment — “those who love us in the faith” points to doctrinal unity and shared Gospel partnership. The fellowship of the saints is rooted in truth, not mere personality or emotion.
“Grace be with you all. Amen.”
The epistle ends where it began — with grace. Grace brought salvation (Titus 2:11), trained us in godliness (Titus 2:12), justified us (Titus 3:7), and now sustains us to the end.
This final benediction is plural — “you all” — expanding Paul’s blessing beyond Titus to the entire church in Crete. Though Titus was the immediate recipient, the message is for the whole body.
Final Summary of Titus:
Paul’s epistle to Titus is a field manual for planting and strengthening churches in hostile cultures. Its major themes include:
Sound doctrine leads to sound living — faith and works cannot be divorced.
Godly leadership is essential — elders must be qualified and courageous.
Grace trains us — it teaches, disciplines, and transforms.
Fruitfulness matters — God’s people must be known for good works.
The church must stay on mission — avoiding divisive distractions and supporting Gospel advance.
At the center of it all stands Christ our Savior — who gave Himself for us, redeemed us, purified us, and made us His own.
