5 not on the principle of works which [have been done] in righteousness which *we* had done, but according to his own mercy he saved us through [the] washing of regeneration and renewal of [the] Holy Spirit,
For ye are saved by grace, through faith; and this not of yourselves; it is God's gift: not on the principle of works, that no one might boast.
And these things were some of you; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of the Lord Jesus, and by the Spirit of our God.
And be not conformed to this world, but be transformed by the renewing of [your] mind, that ye may prove what [is] the good and acceptable and perfect will of God.
who has saved us, and has called us with a holy calling, not according to our works, but according to [his] own purpose and grace, which [was] given to us in Christ Jesus before [the] ages of time,
but God, being rich in mercy, because of his great love wherewith he loved us,
He has helped Israel his servant, in order to remember mercy,
and his mercy [is] to generations and generations to them that fear him.
on account of [the] bowels of mercy of our God; wherein [the] dayspring from on high has visited us,
Jesus answered and said to him, Verily, verily, I say unto thee, Except any one be born anew he cannot see the kingdom of God. Nicodemus says to him, How can a man be born being old? can he enter a second time into the womb of his mother and be born? Jesus answered, Verily, verily, I say unto thee, Except any one be born of water and of Spirit, he cannot enter into the kingdom of God.
who once [were] not a people, but now God's people; who were not enjoying mercy, but now have found mercy.
and having put on the new, renewed into full knowledge according to [the] image of him that has created him;
but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.
for we reckon that a man is justified by faith, without works of law.
I will declare thy righteousness, and thy works; and they shall not profit thee.
And enter not into judgment with thy servant; for in thy sight no man living shall be justified.
And how should man be just with ùGod? Or how should he be clean that is born of a woman?
What is man, that he should be pure? and he that is born of a woman, that he should be righteous?
For thou, Lord, art good, and ready to forgive, and art of great loving-kindness unto all that call upon thee.
Let Israel hope in Jehovah, because with Jehovah there is loving-kindness, and with him is plenteous redemption;
But he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thine understanding; and thy neighbour as thyself. And he said to him, Thou hast answered right: this do and thou shalt live. But he, desirous of justifying himself, said to Jesus, And who is my neighbour?
Wherefore by works of law no flesh shall be justified before him; for by law [is] knowledge of sin.
So then [it is] not of him that wills, nor of him that runs, but of God that shews mercy.
What then shall we say? That [they of the] nations, who did not follow after righteousness, have attained righteousness, but [the] righteousness that is on the principle of faith.
but knowing that a man is not justified on the principle of works of law [nor] but by the faith of Jesus Christ, *we* also have believed on Christ Jesus, that we might be justified on the principle of [the] faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified.
But to Abraham were the promises addressed, and to his seed: he does not say, And to seeds, as of many; but as of one, And to thy seed; which is Christ. Now I say this, A covenant confirmed beforehand by God, the law, which took place four hundred and thirty years after, does not annul, so as to make the promise of no effect. For if the inheritance [be] on the principle of law, [it is] no longer on the principle of promise; but God gave it in grace to Abraham by promise. Why then the law? It was added for the sake of transgressions, until the seed came to whom the promise was made, ordained through angels in [the] hand of a mediator. But a mediator is not of one, but God is one. [Is] then the law against the promises of God? Far be the thought. For if a law had been given able to quicken, then indeed righteousness were on the principle of law;
to [the] praise of [the] glory of his grace, wherein he has taken us into favour in the Beloved: in whom we have redemption through his blood, the forgiveness of offences, according to the riches of his grace;
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Titus 3
Commentary on Titus 3 Matthew Henry Commentary
Chapter 3
Of duties which concern Christians more in common, and the reasons of them (v. 1-8). What Titus in teaching should avoid, and how he should deal with a heretic, with some other directions (v. 9-14), and salutations in the close (v. 15).
Tts 3:1-8
Here is the fourth thing in the matter of the epistle. The apostle had directed Titus in reference to the particular and special duties of several sorts of persons; now he bids him exhort to what concerned them more in common, namely, to quietness and submission to rulers, and readiness to do good, and to equitable and gentle behaviour towards all men-things comely and ornamental of religion; he must therefore put them in mind of such things. Ministers are people's remembrancers of their duty. As they are remembrancers for the people to God in prayers (Isa. 62:6), so are they from God to them in preaching: I will not be negligent to put you always in remembrance, 2 Pt. 1:12. Forgetfulness of duty is a common frailty; there is need therefore of reminding and quickening them thereto. Here are the duties themselves, and the reasons of them.
Tts 3:9-15
Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,