Titus 3 · Robertson's Word Pictures
1To be in subjection to rulers, to authorities, to be obedient (archais exousiais upotassestha peitharchein). Remarkable double asyndeton, no ka (and) between the two substantives or the two verbs. Peitharchein (to obey), old verb (from peithomai, arche), in N.T. only here and Ac 27:21 .
To be ready unto every good work (pros pan ergon agathon etoimous eina). Pauline phrase (2Co 9:8; 2Ti 2:21; 3:17 ), here adjective etoimos (2Co 9:5 ), there verb.
2To speak evil (blasphemein). See Col 3:8; 1Ti 6:4 .
Not to be contentious (amachous eina). "To be non-fighters" (1Ti 3:3 ), originally "invincible."
Gentle (epieikeis). See 1Ti 3:3 .
Meekness (prauteta). Praoteta. See Col 3:12 .
3Aforetime (pote). "Once" in our unconverted state as in Eph 2:3 .
Foolish (anoeto). See Ro 1:14,21 .
Disobedient (apeitheis). See Ro 1:30 .
Deceived (planomeno). Present passive participle of planao though the middle is possible.
Divers lusts (edonais poikilais). "Pleasures" (edonais from edoma, old word, in N.T. only here, Lu 8:14; Jas 4:1,3; 2 Peter 2:13 ). Poikilais (old word) is many-coloured as in Mr 1:34; Jas 1:2; 2Ti 3:6 , etc.
Living (diagontes). See 1Ti 3:6 (supply bion).
In malice (en kakia). See Ro 1:29 .
Envy (phthono). See Ro 1:29 .
Hateful (stugeto). Late passive verbal from stugeo, to hate. In Philo, only here in N.T.
Hating one another (misountes allelous). Active sense and natural result of being "hateful."
4The kindness (e chrestotes). See Ro 2:4 for this very word used of God as here.
His love toward man (e philanthropia). "The philanthrophy of God our Saviour." Old word from philanthropos, for love of mankind, in N.T. only here and Ac 28:2 .
Appeared (epephane). See 2:11 and here as there the Incarnation of Christ. See 1Ti 1:1 for soter with theos (God).
5Done (not in the Greek, only the article tÂon), "not as a result of works those in righteousness which we did." Same idea as in Ro 3:20f .
According to his mercy he saved us (kata to autou eleos esosen). See Ps 109:26; 1Pe 1:3; Eph 2:4 . Effective aorist active indicative of sozo.
Through the washing of regeneration (dia loutrou palingenesias). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Mt 19:28 with which compare apokatastasia in Ac 3:21 , and here in personal sense of new birth). For loutron, see Eph 5:26 , here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Ro 6:3-6 , the immersion is the picture or the symbol of the new birth, not the means of securing it.
And renewing of the Holy Spirit (ka anakainoseos pneumatos agiou). "And renewal by the Holy Spirit" (subjective genitive). For the late word anakainosis, see Ro 12:2 . Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men.
6Which (ou). Genitive case by attraction from o (grammatical gender) to the case of pneumatos agiou. We do not have grammatical gender (only natural) in English. Hence here we should say "whom," even if it does not go smoothly with execheen (he poured out, second aorist active indicative of ekcheo). The reference is to the great Pentecost (Ac 2:33 ) as foretold by Joel (Joe 2:28 ).
Richly (plousios). Then and to each one in his own experience. See Ro 10:12; 1Ti 6:17 .
7Being justified by his grace (dikaiothentes te ekeinou charit). First aorist passive participle of dikaioo and instrumental case of charis as in Ro 3:24; 5:1 .
That we might be made heirs (ina kleronomo genethomen). Purpose with ina and first aorist passive of ginoma. See Ro 4:13; 8:17 .
8The saying (o logos). In verses 4-7.
I will (bouloma). See 1Ti 2:8 .
That thou affirm confidently (se diabebaioustha). Indirect command. For the verb see 1Ti 1:7 .
That they may be careful (ina phrontizosin). Sub-final use of ina with present active subjunctive of phrontizo, old verb, only here in N.T.
To maintain good works (kalon ergon proistastha). Present middle infinitive of proistem, intransitive use, to stand before, to take the lead in, to care for. Paul is anxious that "believers" may take the lead in good works.
9Fightings about the law (machas nomikas). "Legal battles." See 1Ti 6:4; 2Ti 2:23 . Wordy fights about Mosaic and Pharisaic and Gnostic regulations.
Shun (periistaso). Present middle imperative of periistem, intransitive, step around, stand aside (2Ti 2:16 ). Common in this sense in the literary Koine.
Unprofitable (anopheleis). Old compound adjective (a privative and ophelos), in N.T. only here and Heb 7:18 .
10Heretical (airetikon). Old adjective from airesis (aireoma, to choose), a choosing of a party (sect, Ac 5:17 ) or of teaching (2 Peter 2:1 ). Possibly a schism had been started here in Crete.
Refuse (paraitou). Present middle imperative of paraiteo, to ask from, to beg off from. See same form in 1Ti 4:7; 5:11 . Possibly an allusion here to Christ's directions in Mt 18:15-17 .
11Is perverted (exestrapta). Perfect passive indicative of ekstrepho, old word to turn inside out, to twist, to pervert. Only here in N.T.
Self-condemned (autokatakritos). Only known example of this double compound verbal adjective (autos, kata, krino).
12When I shall send (otan pempso). Indefinite temporal clause with otan and the first aorist active subjunctive (or future indicative) of pempo (same form).
Artemas (Arteman). Perhaps abbreviation of Artemidorus. Nothing more is known of him.
Or Tychicus (e Tuchikon). Paul's well-known disciple (Col 4:7; Eph 6:21; 2Ti 4:12 ).
To Nicopolis (eis Nikopolin). Probably in Epirus, a good place for work in Dalmatia (2Ti 4:10 ).
I have determined (kekrika). Perfect active indicative. I have decided.
To winter there (eke paracheimasa). First aorist active infinitive of paracheimazo, a literary Koine word for which see Ac 27:12; 1Co 16:6 .
13Zenas the lawyer (Zenan ton nomikon). Possibly abbreviation of Zenodorus and may be one of the bearers of the Epistle with Apollos. Probably an expert in the Mosaic law as the word means in the Gospels. A converted Jewish lawyer. The Latin term is jurisconsultum for nomikon.
Apollos (Apollon). Paul's friend (Ac 18:24-19:1; 1Co 1:12ff. ).
Set forward (propempson). First aorist active imperative of propempo, old verb, to send on ahead (1Co 16:6,11; Ro 15:24 ).
That nothing be wanting unto them (ina meden autois leipe). Purpose with ina and present (or second aorist lipe, some MSS.) subjunctive of leipo, old verb to leave, to remain, to lack. With dative case here (autois).
14Our people (o emetero). "Our folks." The Cretan converts, not just Paul's friends.
Let learn (manthanetosan). Present active imperative, keep on learning how.
To maintain (proistastha). See verse 8.
For necessary uses (eis anankaias chreias). "For necessary wants." No idlers wanted. See 1Th 4:12; 2Th 3:10f .
Unfruitful (akarpo). See 1Co 14:14; Eph 5:11 .
15That love us (tous philountas emas). Paul craved the love of his friends as opposed to 2:8.
THE EPISTLE TO PHILEMON
FROM ROME A.D. 63
BY WAY OF INTRODUCTION
This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Col 4:7-9 ) as the bearer also of the so-called Epistle to the Ephesians (Eph 6:21f. ). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19 it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men.
Philemon 1