The Meaning of Titus 3:4 Explained

Titus 3:4

KJV: But after that the kindness and love of God our Saviour toward man appeared,

YLT: and when the kindness and the love to men of God our Saviour did appear

Darby: But when the kindness and love to man of our Saviour God appeared,

ASV: But when the kindness of God our Saviour, and his love toward man, appeared,

KJV Reverse Interlinear

But  after  that the kindness  and  love  of God  our  Saviour  toward man  appeared, 

What does Titus 3:4 Mean?

Context Summary

Titus 3:1-7 - Making Return To God's Loving-Kindness
Throughout this Epistle, the Apostle insists on good works. See Titus 2:7; Titus 2:14; Titus 3:8; Titus 3:14. The word good might be rendered beautiful. We must not work to be saved, but being saved we must be ready to every good work, and careful to maintain good works. In this last phrase the Apostle apparently refers to the trades and callings by which his converts were to earn their daily bread.
What singular beauty there is in this allusion to the appearance of the kindness and love of God our Savior! These appeared in the person of Jesus, whose human nature alternately veiled and revealed them. The full outshining of God's love was curtained by the veil of His humanity, but enough was shown to irradiate the life of humanity, if only men's eyes had not been blind. Paul speaks of the laver of regeneration, Titus 3:5, r.v., margin, because the new nature, which we receive when we are born again, is clean, and cleanses the entire life from within outward. This is the result of the daily renewing of the Holy Spirit, whom God is ever pouring richly into our hearts. Is this your experience? Will you not claim an ever-increasing inflow? You have been born again; then, as an heir, enter upon the double portion of the firstborn, Titus 3:7. [source]

Chapter Summary: Titus 3

1  Titus is further directed by Paul concerning the things that he should teach and not teach
10  He is to reject obstinate heretics
12  Paul appoints him time and place wherein he should come unto him

Greek Commentary for Titus 3:4

The kindness [η χρηστοτης]
See note on Romans 2:4 for this very word used of God as here. [source]
His love toward man [η πιλαντρωπια]
“The philanthrophy of God our Saviour.” Old word from πιλαντρωπος — philanthrōpos for love of mankind, in N.T. only here and Acts 28:2. Appeared (επεπανη — epephanē). See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ — sōtēr with τεος — theos (God). [source]
Appeared [επεπανη]
See note on Acts 2:11 and here as there the Incarnation of Christ. See note on 1 Timothy 1:1 for σωτηρ — sōtēr with τεος — theos (God). [source]
Kindness [χρηστότης]
Only here in Pastorals. Elsewhere only in Paul. See on Romans 3:12, and see on easy, Matthew 11:30. [source]
Love [φιλανθρωπία]
Love is too vague. It is love toward men; comp. Titus 3:2. Only here and Acts 28:2: φιλανθρώπως kindly, Acts 27:3(note). While it cannot be asserted that the heretical characteristics noted in the Pastoral Epistles point collectively to any specific form of error, it is true, nevertheless, that certain characteristics of the economy of grace are emphasized, which are directly opposed to Gnostic ideas. Thus the exhortation that supplications be made for all men, supported by the statement that God wills that all men should be saved and come to the knowledge of the truth (1 Timothy 2:1, 1 Timothy 2:4), is in the teeth of the Gnostic distinction between men of spirit and men of matter, and of the Gnostic principle that the knowledge ( ἐπίγνωσις ) of truth was only for a limited, intellectual class. To the same effect is the frequent recurrence of all, for all, in connection with the saving and enlightening gifts of God (1 Timothy 2:6; 1 Timothy 4:10; 1 Timothy 6:13; Titus 2:11). So here: not only has the saving grace of God appeared unto all (Titus 2:11), but it has revealed itself as kindness and love to man as man. [source]

Reverse Greek Commentary Search for Titus 3:4

Matthew 11:30 Easy [χρηστὸς]
Not a satisfactory rendering. Christ's yoke is not easy in the ordinary sense of that word. The word means originally, good, serviceable. The kindred noun, χρηστότης , occurring only in Paul's writings, is rendered kindness in 2 Corinthians 6:6; Titus 3:4; Galatians 5:22; Ephesians 2:7 (Rev.), and goodness, Romans 2:4 (Rev.). At Luke 5:39, it is used of old wine, where the true reading, instead of better, is good ( χρηστός )mellowed with age. Plato (“Republic,” 424) applies the word to education. “Good nurture and education ( τροφὴ γὰρ καὶ παίδευσις χρηστὴ ) implant good ( ἀγαθὰς ) constitutions; and these good ( χρησταὶ ) constitutions improve more and more;” thus evidently using χρηστός and ἀγαθός as synonymous. The three meanings combine in the word, though it is impossible to find an English word which combines them all. Christ's yoke is wholesome, serviceable, kindly. “Christ's yoke is like feathers to a bird; not loads, but helps to motion” (Jeremy Taylor). [source]
Luke 1:79 To shine upon [επιπαναι]
First aorist active infinitive of επιπαινω — epiphainō (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also Acts 27:20; Titus 2:11; Titus 3:4. [source]
Acts 28:2 Showed us [παρειχαν]
Imperfect active of παρεχω — parechō with αν — ̇an instead of ον — ̇on as ειχαν — eichan in Mark 8:7 (Robertson, Grammar, p. 339). It was their habit on this occasion, Luke means, they kept on showing. No common kindness (ου την τυχουσαν πιλαντρωπιαν — ou tēn tuchousan philanthrōpian). The old word πιλαντρωπια — philanthrōpia (πιλος — philos αντρωπος — anthrōpos), love of mankind, occurs in the N.T. only here and Titus 3:4 (adverb in Acts 27:3). See note on Acts 19:11 for this use of ου την τυχουσαν — ou tēn tuchousan “not the kindness that happens every day.” They were not “wreckers” to take advantage of the calamity. They kindled a fire The only N.T. example and Acts 28:3 of the old word πυρα — pura (from πυρ — pur fire), a pile of burning fuel (sticks). First aorist active participle of απτω — haptō to set fire to, to kindle. Cf. αναπτω — anaptō in Luke 12:49. Received us all (προσελαβοντο παντας ημας — proselabonto pantas hēmās). Second aorist middle (indirect indicative of προσλαμβανω — proslambanō They took us all to themselves (cf. Acts 18:26). The present Second perfect active participle (intransitive) of επιστημι — ephistēmi “the rain that stood upon them” (the pouring rain). Only in Luke and Paul in N.T. [source]
2 Thessalonians 2:8 With the brightness [τῇ ἐπιφανείᾳ]
See on 1 Timothy 6:14. Rev., correctly, manifestation. See lxx, Esther 5:1; Amos 5:22; 3 Maccabees 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54,2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1Timothy href="/desk/?q=1ti+6:14&sr=1">1 Timothy 6:14; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8; Titus 2:13. In 2 Timothy 1:10, of Christ's historical manifestation. So ἐπιφαίνω , Titus 2:11; Titus 3:4. Only here in Paul. [source]
1 Timothy 6:14 Appearing [ἐπιφανείας]
See on 2 Thessalonians 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 3:24; 14:15; 15:27; 3 Maccabees 5:8,51. In 2Timothy href="/desk/?q=2ti+4:18&sr=1">2 Timothy 4:18, and Titus 2:13, it denotes, as here, the second coming of Christ. In 2 Timothy 1:10, his historical manifestation, for which also the verb ἐπιφαίνειν is used, Titus 2:11; Titus 3:4. for the Lord is second advent Paul commonly uses παρουσία presenceonce the verb φανεροῦν tomake manifest (Colossians 3:4), and once ἀποκάλυψις revelation(2 Thessalonians 1:7). It is quite possible that the word ἐπιφάνεια , so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled σωτὴρ savioralthough his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes: “The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe.” [source]
1 Timothy 1:1 Our Savior [σωτῆρος ἡμῶν]
Comp. Luke 1:47; Judges 1:25. oP. Six times in the Pastorals. Used of both God and Christ (see Titus 1:3, Titus 1:4; Titus 2:10, Titus 2:13; Titus 3:4, Titus 3:6). The saving of men appears as God's direct will and act, 1 Timothy 2:4; Titus 3:5; 2 Timothy 1:9as Christ's work, 1 Timothy 1:15, comp. 2 Timothy 2:10. In lxx σωτὴρ occurs twenty times, and in all but two instances, of God. [source]
1 Timothy 1:1 Of God our Saviour [τεου σωτηρος ημων]
Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
2 Timothy 1:10 By the appearing [δια της επιπανειας]
Only here of the Incarnation (except the verb, Titus 2:11; Titus 3:4), but for the second coming see note on Titus 2:13. Who abolished death (καταργησαντος μεν τον τανατον — katargēsantos men ton thanaton). First aorist active participle of καταργεω — katargeō the very phrase in 1 Corinthians 15:26; Hebrews 2:14. Brought to light First aorist active participle of πωτιζω — phōtizō literary Koiné{[28928]}š word for which see note on 1 Corinthians 4:5; Ephesians 1:18, to turn the light on. Life and incorruption (ζωην και απταρσιαν — zōēn kai aphtharsian). The opposite of τανατος — thanatos “life and immortality” (unchangeable life). [source]
Titus 2:11 Hath appeared [επεπανη]
“Did appear,” the first Epiphany (the Incarnation). Second aorist passive indicative of επιπαινω — epiphainō old verb, in N.T. here, Titus 3:4; Luke 1:79; Acts 27:20. [source]
Titus 3:8 The saying [ο λογος]
In Titus 3:4-7. [source]
1 John 4:14 The Savior of the world []
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
1 John 2:8 Shineth [φαίνει]
See on John 1:5. Compare Revelation 1:16; Revelation 8:12; Revelation 21:23; 2 Peter 1:19. See also Romans 13:11sqq.; Titus 2:11; Titus 3:4. [source]
Revelation 7:10 Salvation [η σωτηρια]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Revelation 7:10 With a great voice [πωνηι μεγαληι]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]

What do the individual words in Titus 3:4 mean?

When however the kindness and love of mankind appeared of the Savior of us God
Ὅτε δὲ χρηστότης καὶ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
χρηστότης  kindness 
Parse: Noun, Nominative Feminine Singular
Root: χρηστότης  
Sense: moral goodness, integrity.
φιλανθρωπία  love  of  mankind 
Parse: Noun, Nominative Feminine Singular
Root: φιλανθρωπία  
Sense: love of mankind, benevolence.
ἐπεφάνη  appeared 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἐπιφαίνω  
Sense: to show to or upon.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Σωτῆρος  Savior 
Parse: Noun, Genitive Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.