Amplified: Which He poured out [so] richly upon us through Jesus Christ our Savior.(Amplified Bible - Lockman)
KJV: Which he shed on us abundantly through Jesus Christ our Saviour;
Phillips: Which he gave us so generously through Jesus Christ our Saviour. (Phillips: Touchstone)
Wuest: Whom He bestowed upon us abundantly through our Saviour, Jesus Christ (Eerdmans)
Young's Literal: Which He poured upon us richly, through Jesus Christ our Saviour,
WHOM HE POURED OUT UPON US RICHLY: ou execheen (3SAAI) eph hemas plousios: (Pr 1:23; Isa 32:15; 44:3; Ezek 36:25; Joel 2:28; Jn 1:16; 7:37; Acts 2:33; 10:45; Ro 5:5) (Eph 4:2; 3:8)
Whom (3739) (ou) in context refers to the Holy Spirit (see note Titus 3:5). Note the 3 Persons of the Godhead - Whom = Spirit, He = Father, Savior = Jesus. Once again we see that although the word "trinity" (first coined by Tertullian) does not occur in the Scriptures, the three Persons of the Godhead are clearly delineated and each has a distinct cooperative role in the work of grace, each performing His special function in the salvation of our soul. To disbelieve (note I did not say to not be able to fully comprehend!) the Trinity is a very serious theological error.
Do you sense the Spirit at work in your life? Proverbs 1:23 (Although most translations do not capitalize my Spirit in the following Proverb (seeing this as the "spirit of wisdom"), the interpretation that this speaks of the Holy Spirit certainly seems plausible. Spirit capitalized by me - it is interesting that it seems it some of the older classic commentaries on Proverbs agree this refers to the Spirit whereas modern commentaries less so. Arnot and Bridges comments below are from the 1800's) And so Solomon provides a clue as to why you may not sense Him and how you can immediately rectify the situation…
Isaiah prophesied of the outpouring of the Spirit…
Ezekiel also prophesied of the outpouring using a different figure of speech…
Joel prophesied that…
Jesus came and explained that belief in Him as the Messiah would bring about the fulfillment of the outpouring of the Spirit on both Jew and Gentile alike after He (Messiah) had been crucified, buried, resurrected and ascended…
Paul explains this outpouring of the Spirit in Romans writing that…
Used of literal pouring out of liquids = wine from wineskins in Mt 9:17; Mk 2:22 and Lk 5:37; Jn 2:15, Acts 1:18.
Used of literal pouring out of solids - coins of the moneychangers in John 2:15, bowels of Judas in Acts 1:18.
Holy Spirit poured out - Acts 2:17-18, 2:33, Acts 10:45; love of God poured out within our hearts through the Holy Spirit; Titus 3:6
To pour out blood is an idiomatic way of saying to murder (of righteous blood shed Mt 23:35, Luke 11:50, Acts 22:20; see note Romans 3:15.
Figuratively in Jude 1:11
Of the blood of Christ…
Ekcheo denotes both abundance and diffusion. It refers to a lavish outpouring to the point of overflowing.
Figuratively ekcheo describes experiencing something in an abundant manner and so to fully experience.
Ekcheo is found 27x in NAS (Matt. 9:17; 23:35; 26:28; Mk. 14:24; Lk. 5:37; 11:50; 22:20; Jn. 2:15; Acts 1:18; 2:17f, 33; 10:45; 22:20; Rom. 3:15; 5:5; Titus 3:6; Jude 1:11; Rev. 16:1ff, 6, 8, 10, 12, 17). The NAS translates ekcheo: pour, 1; pour forth, 2; poured, 10; poured forth, 1; pours, 1; shed, 1. The 10 uses of ekcheo in Revelation 16 is notable as this chapter expounds on the wrath of God which is poured out in the 7 bowl judgments: Re 16:1, 2, 3, 4, 6, 8, 10, 17- see notes Rev 16:1; 2; 3; 4; 6; 8; 10; 17
Ekcheo - 114x in the Septuagint (LXX)- Gen. 9:6; 37:22; 38:9; Exod. 4:9; 29:12; 30:18; Lev. 4:7, 12, 18, 25, 30, 34; 8:15; 9:9; 14:41; 17:4, 13; Num. 19:17; 35:33; Deut. 12:16, 24; 15:23; 19:10; 21:7; Jdg. 6:20; 20:37; 1 Sam. 1:15; 7:6; 25:31; 2 Sam. 20:10, 15; 1 Ki. 2:31; 13:3, 5; 2 Ki. 19:32; 21:16; 24:4; 1 Chr. 22:8; 28:3; 2 Chr. 36:5; Job 12:21; 16:13; 30:16; Ps. 14:3; 22:14; 35:3; 42:4; 45:2; 62:8; 69:24; 73:2; 79:3, 6, 10; 102:1; 106:38; 107:40; 142:2; Prov. 1:16; 6:17; Eccl. 11:3; Isa. 57:6; 59:7; Jer. 6:6, 11; 7:6; 10:25; 14:16; 22:3, 17; Lam. 2:4, 11f, 19; 4:1, 11, 13; Ezek. 7:8; 9:8; 14:19; 16:15, 36, 38; 18:10; 20:8, 13, 21; 21:31; 22:3f, 6, 9, 12, 22, 27, 31; 23:8; 24:3, 7; 30:15; 36:18; 39:29; Dan. 11:15; Hos. 5:10; 12:14; Joel 2:28f; 3:19; Amos 5:8; 9:6; Zeph. 1:17; 3:8; Zech. 12:10; Mal. 3:10
Poured out is in the aorist tense which points to a completed act of outpouring in the past. This past outpouring would certainly appear to be an allusion to Pentecost the initial outpouring of which Joel foretold and Luke documented declaring…
Nevertheless, since Paul writes "on us" (and he was not saved in Acts 2 on Pentecost) he has a broader audience in mind as he discusses in Romans 5:5 where he explains that…
Paul's point is that the Spirit is poured out on each believer when they experience the new birth. In a very real sense, the Spirit's work in each believer as a member of the Body is a continuation of the Pentecostal outpouring.
Richly (4146) (plousios) pertains to that which exists in a large amount with the implication of its being valuable in large amount. God has not held back but poured out the Holy Spirit abundantly upon every believer. Paul is emphasizing that the Holy Spirit is given to us freely and generously, and that the Holy Spirit is always available to help us. God always gives extravagantly. He is never niggardly nor stingy, and so it follows that every inadequate experience of our new life in Christ and failure to experience the abundant life led by the Spirit is always due to some human impediment. In other words, we believers can never blame God for our experiential "short fall", as if He had not given us adequate provisions to walk in newness of life as more than conquerors in Christ Jesus! It is not that we can't live the victorious Christ life but it is sadly all to often that we simply won't live that new life. As Peter reiterates…
THROUGH JESUS CHRIST OUR SAVIOUR: dia Iesou Christou tou soteros hemon: (Titus 1:4; Jn 4:10; 14:16,17; 16:7; Ro 8:2)
Through (1223)(dia) is a preposition which means across (to the other side), back-and-forth to go all the way through, "successfully across" ("thoroughly"). Dia is also commonly used as a prefix and lend the same idea ("thoroughly," literally, "successfully" across to the other side). Dia is a root of the English term diameter ("across to the other side, through"). Before a vowel, dia is simply written di. In the present context dia indicates instrumentality or the mode by which something was transferred, in this case referring to the abundant, copious, rich outpouring of the Holy Spirit through the "Conduit" of our Great High Priest, the Lord Jesus Christ. Jesus is the "medium" through Whom the Spirit's presence is secured to every believer without exception.
Consider the following simple study - observe and record the wonderful truths that accrue through Him - this would make an edifying, easy to prepare Sunday School lesson - then take some time to give thanks for these great truths by offering up a sacrifice of praise… through Him.
John 1:3 [NIV reads "through Him"], John 1:7, John 1:10,Jn 3:17, Jn 14:6, Acts 3:16, Acts 7:25, Acts 10:43, Acts 13:38-39, Romans 5:9 [note], Romans 8:37 [note], Ro 11:36 [note]; 1Cor 8:6, Ep 2:18 [note], Php 4:13 [note], Col 1:20 [note], Col 2:15 [note], Col 3:17 [note], He 7:25 [note], He 13:15 [note],1Pe 1:21 [note], 1John 4:9
Would you like more study on the wonderful topic of through Him? Click the NT uses of the parallel phrase through Jesus or see (John 1:17, Acts 10:36, Ro 1:8-note, Ro 5:1,2-note v1; v2 Ro 5:21-note, Ro 7:25-note, Ro 16:27-note, Gal 1:1, Ep 1:5-note, Php 1:11-note, Titus 3:6-note, He 13:21-note, 1Pe 2:5-note, 1Pe 4:11-note, Jude 1:25)
All things are from Him, through Him and to Him. To Him be the glory forever. Amen.
Our - This possessive pronoun points out once more the personal appropriation of Jesus as Savior on the believer's part.
Jesus (2424)(Iesous) is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua (Yeshua).
Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). (See also Messiah - Anointed One)
Savior (4990) (soter from sozo = rescue from peril > from saos = safe; delivered) is the One Who as the agent of salvation rescues those dead in their trespasses and sins, functioning as a Deliverer and Preserver. It is worth noting that in verse 4 the title "Savior" was applied to the Father…
This truth of course clearly underscores Paul's belief in the deity of Christ.
|Greek: hina dikaiothentes (AAPMPN) te ekeinou chariti kleronomoi geneqomen (1PAPS) kat' elpida zoes aioniou
Amplified: [And He did it in order] that we might be justified by His grace (by His favor, wholly undeserved), [that we might be acknowledged and counted as conformed to the divine will in purpose, thought, and action], and that we might become heirs of eternal life according to [our] hope. (Amplified Bible - Lockman)
KJV: That being justified by his grace, we should be made heirs according to the hope of eternal life.
Phillips: The result is that we are acquitted by his grace, and can look forward to inheriting life for evermore. (Phillips: Touchstone)
Wuest: in order that, having been justified by His grace, we might become heirs according to the expectation of life eternal. (Eerdmans)
Young's Literal: that having been declared righteous by His grace, heirs we may become according to the hope of life age-during.
SO THAT BEING JUSTIFIED BY HIS GRACE: hina dikaiothentes (AAPMPN) te ekeinou chariti: (Titus 2:11-see note Titus 2:11; Ro 3:24, 28, 4:4, 4:16, 5:1, 2, 15, 16, 17, 18, 19, 20, 21 -- see notes Ro 3:24, 3:28; 4:4; 4:16; 5:1; 5:2; 5:15; 16; 17; 18; 19; 20; 21; 1Cor 6:11; Gal 2:16)
So that (Amplified = "in order that") (2443) (hina) introduces a purpose clause (see terms of purpose or result), explaining the purpose for the giving of the Holy Spirit or more generally the purpose He aimed at in having saved us.
Being justified (1344) (dikaioo from dike = right) (see note on Romans 3:24) describes the act by which a man is brought into a right state of relationship to God. God’s justifying act therefore is his putting people in a right relationship with Himself.
Dikaioo is a legal term which related to the courtroom in Paul's time and in that setting represented a legally binding verdict rendered by the judge. This is the sense in which Paul uses dikaioo in Romans (Ro 3:21-5:11) in which he unfolds the doctrine of justification.
Sin disrupted our relation to God and estranged us from Him. But when we received Christ as our Savior, we were justified or declared righteous, given standing as just in God's sight and brought into His favor. Justification originates in God's grace, His free, unmerited favor. Remember that justification relates to the matter of our standing before God, but it is never divorced from an actual change in the one declared righteous. In other words, justification "flows" into sanctification, the process by which we take in the "Bread of Life", the Word of Truth and make moment by moment decisions of our will to obey the true ingested, this process being enabled by the grace of our Lord Jesus Christ and His Spirit Who dwells in us to will and to work to the Father's good pleasure. In short, justification is the starting point of our new adventure in Christ. In the next verse Paul picks up on this idea as he exhorts believers to engage in profitable good deeds.
Dikaioo depending on the context means
To understand dikaioo, one needs to understand the root work dike which originally meant manner, tendency and with time came to refer to the designation for the right of established custom or usage. Stated another way, the basic meaning of dike involves the assertion by human society of a certain standard expected by its people which, if not kept, can bring forth ensuing judgment. Thus it can be said that díke is expected behavior or conformity, not according to one's own standard, but according to an imposed standard (here in Romans it is God's standard of righteousness) with prescribed punishment for nonconformity.
Dikaioo is in the aorist tense points to the completed action of our having been declared righteous before God at a specific point in time in the past. This was effectively realized and imputed (accounted or reckoned) to our "spiritual" account ledger the day we accepted Christ as Savior AND Lord. And so when we believed were set right with God by the grace of Jesus Christ manifest by His death on the cross.
C H Spurgeon asks "What is justification? A. Justification is an act of God's free grace, wherein he pardons all our sins (Ro 3:24-note; Ep 1:7-note), and accepts us as righteous in his sight (2Cor 5:21) only for the righteousness of Christ imputed to us (Ro 5:19-note), and received by faith alone (Gal 2:16; Php 3:9 [note])."
In simple terms dikaioo as used in this verse means "To declare a person to be righteous or right before God." Not to make us righteous (as if justification is a process one is attaining) but to declare us righteous at a moment in time (for justification is a once for all supernatural transaction never to be repeated.) On the other hand sanctification is a process until the day of our glorification in a moment, in the twinkling of an eye. See related discussion - Three Tenses of Salvation
Wiersbe is right to remind us to "not confuse justification and sanctification. Sanctification is the process whereby God makes the believer more and more like Christ. Sanctification may change from day to day. Justification never changes. When the sinner trusts Christ, God declares him righteous, and that declaration will never be repealed. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)
His (1565) (ekeinos) is literally "of that one" in the genitive (possessive) thus indicating that the reference is to the grace of the Father, His free unmerited favor bestowed on the basis of Christ's perfect, finished work on the Cross.
Grace (5485) (charis from chairo = to rejoice, be glad) is usually defined succinctly as unmerited favor and refers to the free expression of God's lovingkindness to undeserving mankind in which He freely bestows favor upon them without expecting anything in return. When we begin to understand the word grace there is a rejoicing in our heart. And so to an extent grace can be defined by what it causes, including joy, pleasure, delight, gratification, favor and acceptance.
Kenneth Wuest adds that although grace is free, grace is not license to do as we please for "grace in the form of salvation is so adjusted that the one who receives it, turns from sin to serve the living God and live a holy life, for grace includes not only the bestowal of a righteousness, but the inward transformation consisting of the power of indwelling sin broken and the divine nature implanted, which liberates the believer from the compelling power of sin and makes him hate sin, love holiness, and gives him the power to obey the Word of God. (Wuest's Word Studies from the Greek New Testament)
WE MIGHT BE MADE HEIRS: kleronomoi genethomen (1PAPS): (Ro 8:17,23,24; Gal 3:29; 4:7; Heb 6:17; 11:7,9; Jas 2:5; 1Pe 3:7)
We might be made (1096) (ginomai) means made to come into existence (as heirs of God), speaking of that which did not exist before (we were hostile toward God). Note the passive voice which indicates that the change our status from spiritual beggars to spiritual heirs was the result of an action from without. In other words, our being made heirs is totally the work of God and completely independent of any personal merit on our part (Thus this voice is the so-called "Divine passive")!
The Holman Bible Dictionary defines inheritance as "A legal transmission of property after death." Another source says inheritance is "the receipt of property as a gift or by legal right, usually upon the death of one’s father." Those are both interesting descriptions in view of the fact that for sinners to become saints who are "heirs of God and fellow heirs with Christ," (Ro 8:17-note) Christ first had to die in our place! "Amazing Love how can it be, that Thou my God shouldst die for me!" (Holman Bible Dictionary)
Heirs (2818) (Kleronomos from kleros = a lot - lots were cast or drawn to divide property or select a winner or an heir + nemomai = to possess, to distribute among themselves), literally refers to one who obtains a lot or portion. It is one who receives something as a possession or a beneficiary (the person named as in an insurance policy to receive proceeds or benefits). It signifies more than one who inherits and it includes the idea of taking into possession. The New Testament usage of kleronomos applies primarily to the realm of spiritual inheritance.
Detzler records a different origin stating that kleronomos
In the Greco-Roman world the word kleronomos was a legal term and was found on ancient inscriptions of Asia Minor to refer to a son after he was succeeded to the inheritance as representative of his father, undertaking all the duties and obligations of his father.
A heir is one who receives or is entitled to receive some endowment or quality from a parent or predecessor
Richards writes that kleronomos is "one who takes possession of or inherits. The emphasis is on the heir's right to possess." (Richards, L O: Expository Dictionary of Bible Words: Regency)
Vincent comments that…
Vine commenting on the use of kleronomos in He 1:2 (note) writes that
Gerald Cowen has a lengthy note on kleronomos…
See other resources on Inheritance
Kleronomos is found 15 times in the NT and 4 times in the Septuagint (LXX) (Jdg 18:7; 2 Sa 14:7; Jer 8:10; Micah 1:15)…
The believer's heirship is not merely a future hope but a present reality. Even now in this present life we have the right as God's children to look forward to the full possession of that which we now possess only in principle. And this future inheritance serves to motivate us to godliness, etc for as C S Lewis wrote…
A continual looking forward to the eternal world is not a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history, you will find that the Christians who did the most for the present world were just those who thought most of the next.
In Romans 8 Paul states that since we are God's spiritual children we are…
heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him. (see note Romans 8:17)
The actual experience of obtaining our full inheritance awaits the return of our Lord and Savior.
Illustration - English poet Edward Lear, known for his quaint children’s poems and accompanying drawings, was asked to give Queen Victoria drawing lessons. After one of the lessons, the Queen showed Lear several of the family heirlooms that were on display in her living quarters in the palace. Lear, taken with the beauty of the things he saw, without thinking cried out: “Oh, where did you get all these beautiful things?” Queen Victoria replied, “I inherited them, Mr. Lear.” In this passage the apostle reminds Titus of the precious inheritance he received when he experienced the washing of rebirth and the renewal of the Holy Spirit. (Today in the Word)
According to (kata) - this is proportional to this great hope. If God's hope is a "billion" dollars, God does not just give us $5 (a portion) but proportionate to His largess of hope!
The hope of eternal life - The certainty of such an everlasting life is the firm foundation of the believer.
Jamieson rightly states that "Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans." (Ed: Compare the effect that supernatural hope exerts [or should exert] on a believer's daily walk = 1Jn 3:2-note, 1Jn 3:3-note).
Expositor's Bible Commentary explains that "Our standing as heirs is according to (kata - 2596), in full harmony with, "the hope of eternal life" (Titus 1:2-note). Our present experience of salvation can give us only a tantalizing foretaste of the nature of our future inheritance. (Gaebelein, F, Editor: Expositor's Bible Commentary 6-Volume New Testament. Zondervan Publishing)
Vine explains "according to the hope of eternal life" noting that "this relation to God involves our becoming “heirs of God and joint-heirs with Christ” (Ro 8:1- note). This, the outcome of the pouring forth of the Holy Spirit at Pentecost, is the effect of regeneration. All that will be ours as heirs is in accordance with the hope granted us as our present enjoyment. If there were no present hope, sure and certain, there could be no inheritance. That is the significance of the preposition rendered “according to." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )
Hope (1680) (elpis) is the desire of some good with the expectation of obtaining it. Hope in Scripture is the absolute certainty of future good. Hebrews states that hope is full assurance (Heb 6:11). Christians have hope for the future because Christ purchased salvation for them on the cross in the past (Ro 5:1, 2-notes), sanctifies them through His Spirit in the present (Gal 5:16, 17, 18, 19, 20, 21, 22, 23, 24, 25), and will lead them to glory in the future (Col 1:27-note; 1Jn 3:2-note, 1Jn 3:3-note).
Eternal life (Click discussion of zoe) is a quality of life that is ours now and a hope for full realization of that life in the future. Thus the Christian "hope," centered especially in Christ and His promised return (Titus 2:13-see note Titus 2:13), is not a forlorn hope, or mere wishful thinking. It is rather, anticipation of what we know is coming, by faith in God's promises. We have the "the hope of eternal life, which God, who cannot lie, promised long ages ago" (Titus 1:2-note). God is omnipotent, but there are three things He cannot do: "he cannot deny Himself" (2Ti 2:13-see note 2 Timothy 2:13); He "cannot be tempted with evil" (Jas 1:13); and, most assuredly, He cannot lie (Titus 1:2-see note Titus 1:2; Nu 23:19). Therefore, our hope is real certainty, even though we do not see its fulfillment just yet (Ro 8:24, 25-notes). This hope we have as "an anchor of the soul, a hope both sure and steadfast and one which enters within the veil" (He 6:19-notes).
Eternal (166)(aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time. Thayer says eternal is 'without beginning or end, that which always has been and always will be." (Ro 16:26, He 9:14). Eternal describes a number of entities in the NT -- kingdom = 2Pe 1:11, glory = 2Co 4:17 2Ti 2:10, 1Pe 5:10; inheritance = He 9:15; redemption = He 9:12; comfort = 2Th 2:16; dwelling places = Lk 16:9, 2Co 5:1; salvation = He 5:9; punishment = Mt 25:46; destruction = 2Th 1:9; judgment = He 6:2; sin = Mk 3:29; . For eternal life see 41 uses below).
Eternal life - This phrase occurs 41 times in the NAS with 15 of the uses being in John's Gospel and 6 more uses by John in his epistle, so that over half the NT uses of this phrase are by John (Mt 19:16, 29; 25:46; Mk 10:17, 30; Luke 10:25; 18:18, 30; Jn 3:15-16, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2-3; Acts 13:46, 48; Rom 2:7; 5:21; 6:22f; Gal 6:8; 1Tim 1:16; 6:12; Titus 1:2; 3:7; 1John 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:21)
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Restored To Favor -Having been justified by His grace, we [have] become heirs according to the hope of eternal life. --Titus 3:7
Isidore Zimmerman served 25 years in prison for a crime he didn't commit. Because of false testimony at his trial, he was convicted of killing a New York policeman. In time, however, his innocence was proven, and in 1962 he was released. But did he "live happily ever after"? No.
Even though he had been innocent all along, Zimmerman couldn't escape the stigma of being an ex-convict. What few jobs he could get soon ended when employers learned that he had served time. His record was cleared, but society did not fully accept him.
What a striking contrast to our standing with God when we trust Jesus as our Savior! We are guilty. Yet on the merits of Jesus' sinless life and atoning sacrifice, we are not only declared righteous, but we are fully restored to favor with our heavenly Father. He treats us as if we had never broken His law, reconciling us to Himself and adopting us into His family. That's full acceptance.
It's absolutely amazing that through faith, and on the merits of Jesus' death, guilty sinners can be declared righteous by God. It's even more astounding that He would restore us to His favor and want us to work for Him.
But then, that's what salvation is all about. —Dennis J. De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Jesus, Thy Blood and Righteousness
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A Complete Salvation - John Newton, author of the well known hymn Amazing Grace, was a miserable man of the age of 23. He had been involved in an immortal lifestyle and was engaged in the heartlessly cruel African slave trade. But he was fed up with his sinful way of life.
The fullness of God's matchless love
Titus 3:8 This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. (NASB: Lockman)
|Greek: Pistos o logos, kai peri touton boulomai (1SPMI) se diabebaiousthai, (PMN) hina phrontizosin (PMN) kalon ergon proistasthai (3PPAS) hoi pepisteukotes (RAPMPN) theo tauta estin (3SPAI) kala kai ophelima tois anthropois
Amplified: This message is most trustworthy, and concerning these things I want you to insist steadfastly, so that those who have believed in (trusted in, relied on) God may be careful to apply themselves to honorable occupations and to doing good, for such things are [not only] excellent and right [in themselves], but [they are] good and profitable for the people. (Amplified Bible - Lockman)
KJV: This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Phillips: This is solid truth. Subjects like this are always good and useful (Phillips: Touchstone)
Wuest: Trustworthy is the word. And concerning these things I desire you to be strongly assertive, in order that those who have believed God may take careful thought to be forward in good works. (Eerdmans)
Young's Literal: Steadfast is the word; and concerning these things I counsel thee to affirm fully, that they may be thoughtful, to be leading in good works -- who have believed God; these are the good and profitable things to men,
THIS IS A TRUSTWORTHY STATEMENT: Pistos ho logos:
Literally faithful is the saying or faithful is the word which for Paul expresses his complete confidence in the soundness of the doctrine stated in Titus 3:4-7.
The "trustworthy statement" refers to the preceding truth about the means of justification and the outpouring of the Spirit. This statement would encourage Timothy and should encourage all believers today that we need not fear to preach, practice and apply these truths in the presence of those outside of Christ, who have no hope for the future.
Original Greek is very emphatic placing pistos (trustworthy) first so that the thrust of the sentence is "trustful the Word, faithful the word". Young's Literal has it "stedfast is the word". An simple but awesome truth on which we can stake our life throughout eternity present & future. In the Bible, we have access to a sure, believable logos which can be relied upon & upon which one can "stake his/her life, now and eternally!" (see note Hebrews 10:22). The use of LOGOS here is with the emphasis being upon the word as a concept of thought. Thus, logos refers to the doctrines given in Titus 3:4-7, and their contents.
The other 4 trustworthy statements in the Pauline epistles…
Spurgeon has a devotional comment on Paul's trustworthy statements…
AND CONCERNING THESE THINGS I WANT YOU TO SPEAK CONFIDENTLY: kai peri touton boulomai (1SPMI) se diabebaiousthai (PMN): (Proverbs 21:28; Acts 12:15; 2Corinthians 4:13)
Now Paul proceeds to draw a lesson from the lofty doctrinal truths he has just explained, by pointing out the relation between doctrine and duty. Thus he urges Titus, his personal representative in Crete, to stress and affirm confidently "these things" (the sound doctrine in Titus 3:4-7), and to do so with a specific purpose in mind, the purpose being that those who hear would work out their salvation with fear and trembling and choose to engage in good works which profit themselves and others. Belief in sound doctrine should always give rise to God honoring fruit in one's life.
I want (1014) (boulomai) can mean (1) willing as an affection and so to wish, to want or to desire to have or experience something (cf uses in 1Ti 6:9, Acts 17:20, 18:15) or (2) to will deliberately, as when a person deliberates and decides something - to determine, to intend, to will deliberately, to have a purpose, to plan on a course of action. The latter sense appears the main meaning in the present verse. Note the present tense indicates that this is Paul's continual desire.
The thrust of Paul's argument is that Titus should continually (present tense) strongly affirm and insist that believers engage in good deeds. Sometimes believers neglect to engage in good deeds, instead assuming a “who cares” attitude but Paul insists this must not be so. Titus should stress these things in order to promote godly behavior in his listeners. The only evidence the unsaved world has that we belong to God is our godly lives.
Vine comments that Paul "makes bold affirmations. The faith is to be boldly proclaimed and applied in all its practical bearing upon the life. No doctrine is to be withheld through yielding to religious prejudice. To omit part of the faith for fear of arousing criticism, is unfaithful and cowardly and cannot meet with God’s approval. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )
SO THAT THOSE WHO HAVE BELIEVED MAY BE CAREFUL TO ENGAGE IN GOOD DEEDS: hina phrontizosin (PMN) kalon ergon proistasthai (3PPAS) hoi pepisteukotes (RAPMPN) theo: (Ps 78:22; Jn 5:24; 12:44; Ro 4:5; 1Pe 1:21; 1Jn 5:10, 11, 12, 13)
Literally Paul says…
So that (hina) introduces a purpose clause (see value of terms of purpose or result -) explaining why Titus is to speak confidently, "insist steadfastly" (Amp) or "be strongly assertive" (Wuest), ultimately so that the root of their new birth will bring forth appropriate fruit.
Belief is not a matter of theory or of speculation but of practice as demonstrated by good deeds.
Who have believed (4100) (pisteuo from pistis) are those who have trusted and expressed a conviction of the truth of anything. In Scripture pisteuo usually speaks of belief respecting man's relationship to God through believing in Jesus. As belief relates to God, it is the conviction that God exists and is the Creator and Ruler of all things well as the Provider and Bestower of eternal salvation through Christ. As belief relates to Christ it represents a strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation and entrance into the Kingdom of Heaven. Stated another way, eternal salvation comes only through believing in Jesus Christ and no other way.
Note the use of the perfect tense which speaks of the permanence of their faith.
Clarke comments that who have believed refers to…
Wayne Grudem defines faith that saves one's soul…
Faith that saves one's soul includes at least three main elements (1) firm persuasion or firm conviction, (2) a surrender to that truth and (3) a conduct emanating from that surrender. In sum, faith shows itself genuine by a changed life. (Click for W E Vine's definition of faith)
Don't miss the use of perfect tense of the verb pisteuo. This tense speaks of one's abiding or settled state of belief. The idea is that they believed at a specific point of time in the past with the present result that they are still believing (another small truth to nail down the absolute security of our salvation - this tense indicates that they do not stop believing. Obviously you need to compare other Scriptures on "security" of our salvation but this verb tense affirms that our salvation is eternally secure). In short, the perfect tense in this context pictures not only the reader's initial acceptance of these truths but also their present personal faith relationship to God.
Spurgeon writes that the precept…
May be careful (5431) (phrontizo from phrontís = care, thought, heed, reflection, care or attention - bestowed on a person or thing; but Vine says it originates from phren = mind) means to exercise thought, give sustained thought to something, be intent on, be careful, be thoughtful, consider, think seriously about, reflect, fix one's attention on, ponder, be concerned about, take careful thought, give heed or concentrate upon.
Moulton and Milligan have some examples of the use of phrontizo in Greek writings - "see to it (phrontizo) therefore that you furnish the sums expended", "take care (phrontizo) to send somebody at once to take it"
There are 5 uses of phrontizo in the Septuagint (LXX) (1Sa 9:5; Job 3:25; 23:15; Ps 40:17; Pr 31:21)
The idea is that since believers are in this abiding state of belief and consequent relation with God, they are to give sustained thought to work out their salvation.
Engage (4291) (proistemi from pró = before, over + hístemi = place, stand) means literally to set or place before, but in this context means to have an interest in or show concern for carrying out good deeds. Salvation is to find practical, visible expression in the believer’s new devotion to good works.
Briscoe - The theology of Christianity is based on grace; the ethics of Christianity are based on gratitude.
Our salvation is not by works, although it results in good works.
Good Deeds (note) - faith that is genuine, is a faith that "works". The "good" works are not just "any" works but "good", those that the Spirit works in and through our life. These good works don't save a man or woman but do demonstrate the validity of their salvation experience. Conversely if we have absolutely no good works, this fact should cause us to examine ourselves as to whether Christ is actually in us (2Cor 13:5). Thus Paul is "anxious" that believers may take the lead in good works and occupy themselves in good works. As an aside, remember that the practice of good deeds is always (or at least always should be) the logical outcome of a true apprehension of the grace of God.
As Paul explained to the saints at Ephesus, it is…
Paul is saying that Titus (and all preachers) are to faithfully to bring home to the hearts of believers their responsibilities to the truths they have heard. The believers are to give careful consideration to the importance of fulfilling them, pondering thoughtfully and purposively over this matter.
To reiterate, the rejection of works as a basis of salvation ("deeds" v5) does not weaken Paul’s insistence that saving faith must be revealed in a transformed life, the fruit validating the "root" (our new birth). (cp Ja 2:14-26).
See related resource by A W Pink - The Scriptures and Good Works
The motivation for good deeds is gratitude for the undeserved, unmerited grace of God. The effect is Christlikeness. The goal is evangelism.
G Campbell Morgan - To believe God is to believe His Word, His revelation of the true order of life. Those who stood on that belief could testify to the power of it in no better way than that of good works, that is, by following a quiet and diligent life of devotion to duty, in callings which in themselves were honest. And that is always so. There is no more powerful force for rebuking all evil things, whether of conduct or of opinion, than that of the quiet, strong, persistent life of man or woman who goes on from day to day doing the duties of the day well, cheerfully, and with joy. It is not easy; and that is recognized in the very verb employed. They are "to be careful"; that is, they are to make it a study, to take thought about it. It is not easy, but it is worth while.
THESE THINGS ARE GOOD AND PROFITABLE FOR MEN : tauta estin (3SPAI) kala kai ophelima tois anthropois: (Job 22:2; 35:7,8; Ps 16:2,3; 2Cor 9:12, 13, 14, 15; Philemon 1:11)
Good and profitable for men - Spurgeon comments that…
Clarke adds that…
These things are good (2570) (kalos) which means excellent in nature and characteristics, honorable, fair and virtuous and therefore well adapted to the ends. Teaching which calls for behavior that is consistent with one’s Christian profession is excellent and profitable.
This truth correlates with Paul's opening salvo…
Profitable (5624) (ophelimos) means useful, profitable, serviceable, helpful, beneficial and refers to that which yields advantageous returns or results. It provides something that one needs to attain a certain goal. Changed lives of believers are profitable for both lost and saved men to see, as they convict the lost and encourage the saved to do likewise.
In short, Spirit empowered good deeds by believers are excellent, attractive, praiseworthy and profitable, having a beneficial impact not only for believers but having an impact on all mankind (see Jesus' exhortation below).
Wiersbe affirms this truth, writing that
Jesus said it best…
Spurgeon has the following message related to be careful to engage in good deeds (maintain good works)…