2to malign no one, to be peaceable, gentle, showing every consideration for all men. 3For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. 4But when the kindness of God our Savior and His love for mankind appeared, 5He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6whom He poured out upon us richly through Jesus Christ our Savior, 7so that being justified by His grace we would be made heirs according to the hope of eternal life. 8This 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. 9But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. 10Reject a factious man after a first and second warning, 11knowing that such a man is perverted and is sinning, being self-condemned.

Personal Concerns

      12When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. 13Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. 14Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful.

      15All who are with me greet you. Greet those who love us in the faith.
      Grace be with you all.

NASB ©1995

American Standard Version
to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.

Douay-Rheims Bible
To speak evil of no man, not to be litigious, but gentle: shewing all mildness towards all men.

Darby Bible Translation
to speak evil of no one, not to be contentious, to be mild, shewing all meekness towards all men.

English Revised Version
to speak evil of no man, not to be contentious, to be gentle, shewing all meekness toward all men.

Webster's Bible Translation
To speak evil of no man, to be no brawlers, but gentle, showing all meekness to all men.

Weymouth New Testament
not speak evil of any one, nor be contentious, but yield unselfishly to others and constantly manifest a forgiving spirit towards all men.

World English Bible
to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men.

Young's Literal Translation
of no one to speak evil, not to be quarrelsome -- gentle, showing all meekness to all men,Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant …
Philip Doddridge—Practical Discourses on Regeneration

Of Evil-Speaking in General.
"To speak evil of no man."--Titus iii. 2. These words do imply a double duty; one incumbent on teachers, another on the people who are to be instructed by them. The teacher's duty appeareth from reflecting on the words of the context, which govern these, and make them up an entire sentence: put them in mind, or, rub up their memory to do thus. It is St. Paul's injunction to Titus, a bishop and pastor of the Church, that he should admonish the people committed to his care and instruction, …
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

The Regenerating Work of the Holy Spirit.
The Apostle Paul in Titus iii. 5, R. V., writes, "Not by works done in righteousness, which we did ourselves, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Ghost." In these words we are taught that the Holy Spirit renews men, or makes men new, and that through this renewing of the Holy Spirit, we are saved. Jesus taught the same in John iii. 3-5, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, …
R. A. Torrey—The Person and Work of The Holy Spirit

Whether the Foreknowledge of Merits is the Cause of Predestination
Whether the Foreknowledge of Merits is the Cause of Predestination We proceed to the fifth article thus: 1. It seems that the foreknowledge of merits is the cause of predestination. For the apostle says: "whom he did foreknow, he also did predestinate" (Rom. 8:29), and the gloss of Ambrose on the words "I will have mercy on whom I will have mercy" (Rom. 9:15) says: "I will have mercy on whom I foreknow will return to me with his whole heart." It thus appears that the foreknowledge of merits is the …
Aquinas—Nature and Grace

Whether Christians are Bound to Obey the Secular Powers?
Objection 1: It seems that Christians are not bound to obey the secular power. For a gloss on Mat. 17:25, "Then the children are free," says: "If in every kingdom the children of the king who holds sway over that kingdom are free, then the children of that King, under Whose sway are all kingdoms, should be free in every kingdom." Now Christians, by their faith in Christ, are made children of God, according to Jn. 1:12: "He gave them power to be made the sons of God, to them that believe in His name." …
Saint Thomas Aquinas—Summa Theologica

Whether the Foreknowledge of Merits is the Cause of Predestination?
Objection 1: It seems that foreknowledge of merits is the cause of predestination. For the Apostle says (Rom. 8:29): "Whom He foreknew, He also predestined." Again a gloss of Ambrose on Rom. 9:15: "I will have mercy upon whom I will have mercy" says: "I will give mercy to him who, I foresee, will turn to Me with his whole heart." Therefore it seems the foreknowledge of merits is the cause of predestination. Objection 2: Further, Divine predestination includes the divine will, which by no means can …
Saint Thomas Aquinas—Summa Theologica

Whether any Merits Preceded the Union of the Incarnation?
Objection 1: It would seem that the union of the Incarnation followed upon certain merits, because upon Ps. 32:22, "Let Thy mercy, o Lord, be upon us, as," etc. a gloss says: "Here the prophet's desire for the Incarnation and its merited fulfilment are hinted at." Therefore the Incarnation falls under merit. Objection 2: Further, whoever merits anything merits that without which it cannot be. But the ancient Fathers merited eternal life, to which they were able to attain only by the Incarnation; …
Saint Thomas Aquinas—Summa Theologica

Whether the Sacraments are the Cause of Grace?
Objection 1: It seems that the sacraments are not the cause of grace. For it seems that the same thing is not both sign and cause: since the nature of sign appears to be more in keeping with an effect. But a sacrament is a sign of grace. Therefore it is not its cause. Objection 2: Further, nothing corporeal can act on a spiritual thing: since "the agent is more excellent than the patient," as Augustine says (Gen. ad lit. xii). But the subject of grace is the human mind, which is something spiritual. …
Saint Thomas Aquinas—Summa Theologica

Whether There Should be Seven Sacraments?
Objection 1: It seems that there ought not to be seven sacraments. For the sacraments derive their efficacy from the Divine power, and the power of Christ's Passion. But the Divine power is one, and Christ's Passion is one; since "by one oblation He hath perfected for ever them that are sanctified" (Heb. 10:14). Therefore there should be but one sacrament. Objection 2: Further, a sacrament is intended as a remedy for the defect caused by sin. Now this is twofold, punishment and guilt. Therefore two …
Saint Thomas Aquinas—Summa Theologica

Whether the Sacrament of Penance May be Repeated?
Objection 1: It would seem that the sacrament of Penance should not be repeated. For the Apostle says (Heb. 6:4, seqq.): "It is impossible for those, who were once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost . . . and are fallen away, to be renewed again to penance." Now whosoever have done penance, have been illuminated, and have received the gift of the Holy Ghost. Therefore whosoever sin after doing penance, cannot do penance again. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Every Human Law is Derived from the Natural Law?
Objection 1: It would seem that not every human law is derived from the natural law. For the Philosopher says (Ethic. v, 7) that "the legal just is that which originally was a matter of indifference." But those things which arise from the natural law are not matters of indifference. Therefore the enactments of human laws are not derived from the natural law. Objection 2: Further, positive law is contrasted with natural law, as stated by Isidore (Etym. v, 4) and the Philosopher (Ethic. v, 7). But …
Saint Thomas Aquinas—Summa Theologica

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