Titus 3:3

Titus 3:3 in Multiple Translations

Berean Standard Bible BSB

For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.

King James Version KJV

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

American Standard Version ASV

For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.

Bible in Basic English BBE

For in the past we were foolish, hard in heart, turned from the true way, servants of evil desires and pleasures, living in bad feeling and envy, hated and hating one another.

Free Bible Version FBV

For there was a time when we too were foolish and disobedient. We were deceived and slaves to various desires and pleasures. We lived wicked lives full of jealousy, hateful people hating one another.

Geneva Bible 1599 GNV

For wee our selues also were in times past vnwise, disobedient, deceiued, seruing the lustes and diuers pleasures, liuing in maliciousnes and enuie, hatefull, and hating one another:

Young's Literal Translation YLT

for we were once — also we — thoughtless, disobedient, led astray, serving desires and pleasures manifold, in malice and envy living, odious — hating one another;

World English Bible WEB

For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.

Noah Webster Bible WBS

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

Douay-Rheims 1899 DRV

For we ourselves also were some time unwise, incredulous, erring, slaves to divers desires and pleasures, living in malice and envy, hateful, and hating one another.

Translation for Translators T4T

Remind your congregations about these things because formerly we believers ourselves were also foolish, just like all people who do not believe in Christ are now. We did not obey ◄God/God’s message►. We let others deceive us. We ◄spent all our time doing/continually did► what is evil and could not stop ourselves from doing all the things that our bodies liked [DOU]. We were ◄envying others/desiring to have what others have►. We were causing people to hate us and we were hating one another.

Plain English Version PEV

You know, we were like that before we believed in Jesus. We did silly things too. We didn’t do what God told us to do. People tricked us, and we believed things that were not true. And we wanted to do all sorts of bad things. We couldn’t stop ourselves. If anybody had a lot of things, we wanted those things for ourselves, and we were angry with those people. We hated people, and people hated us.

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Berean Amplified Bible — Titus 3:3

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Titus 3:3 Interlinear (Deep Study)

BIB

GRK ημεν γαρ ποτε και ημεις ανοητοι απειθεις πλανωμενοι δουλευοντες επιθυμιαις και ηδοναις ποικιλαις εν κακια και φθονω διαγοντες στυγητοι μισουντες αλληλους

ημεν eimi G1510 to be Verb-IAI-1P

γαρ gar G1063 for Conj

ποτε pote G4218 once/when Particle

και kai G2532 and Conj

ημεις egō G1473 I/we Pron-1NP

ανοητοι anoētos G453 foolish Adj-NPM

απειθεις apeithēs G545 disobedient Adj-NPM

πλανωμενοι planaō G4105 to lead astray Verb-PPP-NPM

δουλευοντες douleuō G1398 be a slave Verb-PAP-NPM

επιθυμιαις epithumia G1939 desire Noun-DPF

και kai G2532 and Conj

ηδοναις hēdonē G2237 pleasure Noun-DPF

ποικιλαις poikilos G4164 various Adj-DPF

εν en G1722 in/on/among Prep

κακια kakia G2549 evil Noun-DSF

και kai G2532 and Conj

φθονω phthonos G5355 envy Noun-DSM

διαγοντες diagō G1236 to live Verb-PAP-NPM

στυγητοι stugētos G4767 hated Adj-NPM

μισουντες miseō G3404 to hate Verb-PAP-NPM

αλληλους allēlōn G240 one another C-APM

Greek Word Study

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Greek Word Reference — Titus 3:3

ημεν eimi G1510 "to be" Verb-IAI-1P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ποτε pote G4218 "once/when" Particle

This word means once or when, referring to a time in the past or future. Paul used it in Romans 7:9 and Galatians 1:13 to talk about his life before meeting Jesus. It can also mean ever or at some point.

Definition: ποτέ enclitic particle, __1. once, formerly, sometime: of the past, Jhn.9:13 Rom.7:9 11:30, Gal.1:13, 23 2:6 (Lft., in l), Eph.2:2-3, 11 2:13 5:8, Col.1:21 3:7, 1Th.2:5, Tit.3:3, Phm 11, 1Pe.2:10 3:5 3:20; ἤδη ποτέ, now at length, Php.4:10; of the fut., Luk.22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Rom.1:10. __2. ever: after a neg., Eph.5:29, 2Pe.1:10 1:21; in a question, τίς π., 1Co.9:7, Heb.1:5, 13.† (AS)

Usage: Occurs in 28 NT verses. KJV: afore-(any, some-)time(-s), at length (the last), (+ n- )ever, in the old time, in time past, once, when See also: 1 Corinthians 9:7; Ephesians 5:29; 1 Peter 2:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ημεις egō G1473 "I/we" Pron-1NP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ανοητοι anoētos G453 "foolish" Adj-NPM

This word means foolish or unintelligent, used in Luke 24:25 and Romans 1:14 to describe those who lack understanding.

Definition: ἀ-νόητος, -ον (ἀ- neg., νοητός; νοέω), [in LXX: Pro.17:28 (אֱוִיל), Sir.42:8, al. ;] __1. not thought on, not understood (Hom., Plat.). __2. not understanding, foolish (Hdt., al., LXX): Luk.24:25, Rom.1:14, Gal.3:1, 3, 1Ti.6:9, Tit.3:3 (Cremer, 438, 790; MM, VGT, see word).† SYN.: ἀσύνετος (see Tr., Syn., § LXXv) (AS)

Usage: Occurs in 6 NT verses. KJV: fool(-ish), unwise See also: 1 Timothy 6:9; Luke 24:25; Romans 1:14.

απειθεις apeithēs G545 "disobedient" Adj-NPM

This word means disobedient or unpersuadable, describing someone who refuses to listen or obey. It appears in Luke 1:17 and Titus 1:16, highlighting the importance of obedience and listening to others. It can also describe a rebellious or stubborn attitude.

Definition: ἀπειθής, -ές (πείθομαι), [in LXX for מַרְאָה, מְרִיא, סָרַר ;] disobedient: absol., Luk.1:17, Tit.1:16 3:3; with dative, Act.26:19, Rom.1:30, 2Ti.3:2.† (AS)

Usage: Occurs in 6 NT verses. KJV: disobedient See also: 2 Timothy 3:2; Romans 1:30; Titus 3:3.

πλανωμενοι planaō G4105 "to lead astray" Verb-PPP-NPM

To lead someone astray or cause them to wander from the truth, as seen in Matthew 24:4-5 where Jesus warns of false prophets. This can also mean to deceive or seduce someone.

Definition: πλανάω, -ῶ (πλάνη), [in LXX chiefly for תָּעָה ;] to cause to wander, lead astray. Pass., to go astray, wander: Mat.18:12-13 Heb.11:38, 1Pe.2:25 (cf. Isa.53:6). Metaphorical, to lead astray, deceive: with accusative of person(s), Mat.24:4-5, 11 24:24, Mrk.13:5-6, Jhn.7:12, 2Ti.3:13; 1Jn.1:8 Jn 2:26 Jn 3:7, Rev.2:20 12:9 13:14 19:20 20:3, 8 20:10; pass., to be led astray, to err: Mat.22:29, Mrk.12:24, 27, Luk.21:8, Jhn.7:47, 2Ti.3:13, Tit.3:3, Heb.5:2, 2Pe.2:15, Rev.18:23; τ. καρδίᾳ, Heb.3:10; ἀπὸ τ. ἀληθείας, Jas.5:19;μὴ πλανᾶσθε, 1Co.6:9 15:33, Gal.6:7. Jas.1:16 (cf. ἀπο-πλανάω).† (AS)

Usage: Occurs in 38 NT verses. KJV: go astray, deceive, err, seduce, wander, be out of the way See also: 1 Corinthians 6:9; Mark 13:5; 1 Peter 2:25.

δουλευοντες douleuō G1398 "be a slave" Verb-PAP-NPM

To be a slave means to serve or be subject to someone or something, as seen in Matthew 6:24 and Romans 7:6. It can be voluntary or involuntary, like serving God or being a slave to sin.

Definition: δουλεύω (δοῦλος), [in LXX for עָבַד, as Gen.14:4, exc. Da TH Dan.7:14, 27 (פְּלַח), Isa.56:6 (שָׁרַת pi.)* ;] to be a slave, be subject to, serve: absol., Rom.7:6, Gal.4:25, 1Ti.6:2; with dative of person(s), Mat.6:24, Luk.15:29 16:13, Rom.9:12" (LXX) ; of nations, Jhn.8:33, Act.7:7" (LXX) ; θεῷ, τ. κυρίῳ, Mat.6:24, Luk.16:13, Act.20:19, Rom.12:11 (R, mg., καιρῷ) Rom.16:18, Eph.6:7, Col.3:24, 1Th.1:9; τ. Χριστῷ, Rom.14:18, Col.3:24; νόμῳ θεοῦ, Rom.7:25; τ. θεοῖς, Gal.4:8; τ. καιρῷ, Rom.12:11 (R, mg. for κυρίῳ); ἀλλήλοις, Gal.5:13; σὺν ἐμοί Php.2:22; τ. ἁμαρτίᾳ, Rom.6:6; νόμῳ ἁμαρτίας, Rom.7:25; ἐπιθυμίαις κ. ἡδοναις, Tit.3:3; τ. κοιλία, Rom.16:18; μαμωνᾷ, Mat.6:24, Luk.16:13; τ. στοιχείοις τ, κόσμου, Gal.4:9 (Cremer, 217).† (AS)

Usage: Occurs in 23 NT verses. KJV: be in bondage, (do) serve(-ice) See also: 1 Thessalonians 1:9; Luke 15:29; Romans 6:6.

επιθυμιαις epithumia G1939 "desire" Noun-DPF

This word means a strong desire or longing, often for something forbidden, as seen in Luke 22:15 and Romans 7:7-8. It can describe a passion or craving that can lead to sin or destruction.

Definition: ἐπιθυμία, -ας, ἡ (έπιθυμέω), [in LXX chiefly for תַּאֲוָה, אָוָה; also for חֶמֶד, etc. ;] desire, longing: Luk.22:15 (see: ἐπιθυμέω), Php.1:23, 1Th.2:17, Rev.18:14; p1., Mrk.4:19; esp. with ref. to forbidden things, desire, lust (Vg., concupiscentia): Rom.7:7-8, Jas.1:14-15, 2Pe.1:4; pl., Gal.5:24, 1Ti.6:9, 2Ti.2:22 4:3, 1Pe.1:14 4:2; πάθος ἐπιθυμίας, 1Th.4:5; ἐ. κακή, Col.3:5; with genitive, μιασμοῦ, 2Pe.2:10 (see Mayor, in l); τ. καρδιῶν, Rom.1:24; τ. κόσμου (aroused by the world), 1Jn.2:17; τ. σώματος, Rom.6:12; τ. ἀπάτης, Eph.4:22 (see ICC, in l); τ. σαρκός, 1Jn.2:16, 2Pe.2:18 (without art.), Gal.5:16; τ. ὀφθαλμῶν, 1Jn.2:16; σαρκικαὶ ἐ., 1Pe.2:11 (cf. 4Ma.1:32); κοσμικαί, Tit.2:12; εἰς ἐπιθυμίας, Rom.13:14; ποιεῖν τὰς ἐ., Jhn.8:44; ὑπακούειν ταῖς ἐ., Rom.6:12; δουλεύειν, ἄγεσθαι, ἐπιθυμίαις, Tit.3:3, 2Ti.3:6; πορεύειθαι ἐν ἐ., 1Pe.4:3; κατά, Ju 16 18, 2Pe.3:3; ἀναστρέφεσθαι ἐν ταῖς ἐ., Eph.2:3.† SYN.: πάθος (which see), ὄρεξις (AS)

Usage: Occurs in 37 NT verses. KJV: concupiscence, desire, lust (after) See also: 1 John 2:16; Ephesians 4:22; 1 Peter 1:14.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ηδοναις hēdonē G2237 "pleasure" Noun-DPF

This word refers to sensual delight or pleasure, like the kind people experience when they follow their desires. It appears in 2 Peter 2:13 and James 4:1. It can also mean lust.

Definition: ἡδονή, -ῆς, ἡ (ἥδομαι, to be glad) [in LXX: Num.11:8 (טַעַם), Pro.17:1, Wis.7:2 16:20, and frequently in 4Mac ;] pleasure: 2Pe.2:13; pl., Luk.8:14, Tit.3:3, Jas.4:1, † (AS)

Usage: Occurs in 5 NT verses. KJV: lust, pleasure See also: 2 Peter 2:13; James 4:3; James 4:1.

ποικιλαις poikilos G4164 "various" Adj-DPF

Something that is various or diverse has many different parts or characteristics. In the Bible, this word is used to describe the many kinds of people and experiences that Christians face, as seen in Matthew 4:24 and 1 Peter 1:6. It highlights the complexity of life.

Definition: ποικίλος, -η, -ον [in LXX for נָקֹד, רִקְמָה, etc. ;] many-coloured, variegated. Metaphorical, various, manifold: Mat.4:24, Mrk.1:34, Luk.4:40, 2Ti.3:6, Tit.3:3, Heb.2:4 13:9, Jas.1:2, 1Pe.1:6 4:10.† (AS)

Usage: Occurs in 10 NT verses. KJV: divers, manifold See also: 1 Peter 1:6; James 1:2; 1 Peter 4:10.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

κακια kakia G2549 "evil" Noun-DSF

This word means 'evil', describing badness or wickedness, as in Acts 8:22 and Romans 1:29. It refers to moral depravity or trouble. This concept is opposed to goodness and virtue.

Definition: κακία, -ας, ἡ (κακός), [in LXX chiefly for רָאָה ;] __1. badness in quality (opposite to ἀρετή, excellence). __2. wickedness, depravity, malignity: Act.8:22, Rom.1:29, 1Co.5:8 14:20, Eph.4:31, Col.3:8, Tit.3:3, Jas.1:21, 1Pe.2:1 2:16. __3. In late Gk., evil, trouble, affliction (Amo.3:6, 1Ki.6:9, Ecc.7:15, Sir.19:6, al.): Mat.6:34 (cf. MM, Exp., xv).† SYN.: (πονηρία) (AS)

Usage: Occurs in 11 NT verses. KJV: evil, malice(-iousness), naughtiness, wickedness See also: 1 Corinthians 5:8; Colossians 3:8; 1 Peter 2:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

φθονω phthonos G5355 "envy" Noun-DSM

Envy or jealousy, feeling spiteful towards someone, as mentioned in Romans 1:29 and Galatians 5:21.

Definition: φθόνος, -ου, ὁ [in LXX: Wis.2:24 6:23, 1Ma.8:16, 3Ma.6:7 * ;] envy: Rom.1:29, Gal.5:21, 1Ti.6:4, Tit.3:3, 1Pe.2:1; διὰ φθόνον, Mat.27:18, Mrk.15:10, Php.1:15; πρὸς φθόνον ἐπιποθεῖ τ. πνεῦμα (on the meaning, see R, txt., mg. 1, 2; Hort, Ja., 93 f.), Jas.4:5.† (AS)

Usage: Occurs in 9 NT verses. KJV: envy See also: 1 Peter 2:1; Mark 15:10; James 4:5.

διαγοντες diagō G1236 "to live" Verb-PAP-NPM

To live or pass time, as in 1 Timothy 2:2 and Titus 3:3, describing how to live a peaceful life. It involves spending or using one's time in a particular way.

Definition: δι-άγω [in LXX for עבר hi., etc. ;] __1. to carry over. __2. Of time, to pass: βίον, 1Ti.2:2; absol., to live, before ἐν, Tit.3:3.† (AS)

Usage: Occurs in 2 NT verses. KJV: lead life, living See also: 1 Timothy 2:2; Titus 3:3.

στυγητοι stugētos G4767 "hated" Adj-NPM

This word means to be hated or strongly disliked, as seen in Titus 3:3 where it describes people who are hateful. It implies a strong feeling of dislike or hostility. This word is used to describe someone who is odious.

Definition: στυγητός, -όν (στυγέω, to hate), hated, hateful: Tit.3:3.† (AS)

Usage: Occurs in 1 NT verses. KJV: hateful See also: Titus 3:3.

μισουντες miseō G3404 "to hate" Verb-PAP-NPM

To hate means to detest or love less, as seen in Matthew 5:43 where Jesus teaches to love enemies, not hate them.

Definition: μισέω, -ῶ [in LXX chiefly for שָׂנֵא ;] to hate: with accusative of person(s) Mat.5:43 24:10, Luk.1:71 6:22, 27 19:14, Jhn.7:7 15:18-19, 23-26 17:14, Tit.3:3, 1Jn.2:9 Jn 2:11 Jn 3:13 Jn 3:15 Jn 4:20 Rev.17:16; pass., Mat.10:22 24:9, Mrk.13:13, Luk.21:17; with accusative of thing(s), Jhn.3:20, Rom.7:15, Eph.5:29, Heb.1:9, Ju 23, Rev.2:6; pass., Rev.18:2. As the Heb. שָׂנֵא is sometimes found with the modified sense of indifference to or relative disregard for one thing in comparison with another (cf. Gen.29:30-31, Deu.21:15-16, Mal.1:3) so prob. μ. in the foll.: Mat.6:24, Luk.14:26 16:13, Jhn.12:25, Rom.9:13" (LXX) .† (AS)

Usage: Occurs in 37 NT verses. KJV: hate(-ful) See also: 1 John 2:9; Luke 6:22; Hebrews 1:9.

αλληλους allēlōn G240 "one another" C-APM

This word means one another, indicating mutual action or relationship. In Matthew 25:32 and John 13:22, it describes how people interact with each other.

Definition: ἀλλήλων (genitive pl.), dative -οις, -αις, accusative -ους, -ας, -α (no nom.), recipr. pron. (ἄλλος), of one another, mutually: Mat.25:32, Mrk.4:41, Jhn.13:22, al. (AS)

Usage: Occurs in 93 NT verses. KJV: each other, mutual, one another, (the other), (them-, your-)selves, (selves) together (sometimes with G3326 (μετά) or G4314 (πρός)) See also: 1 Corinthians 7:5; John 4:33; 1 Peter 1:22.

Study Notes — Titus 3:3

Show Verse Quote Highlights

Context
Cross References
Titus 3:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Titus 3:3
Jamieson-Fausset-Brown on Titus 3:3
Matthew Poole's Commentary on Titus 3:3
Trapp's Commentary on Titus 3:3
Ellicott's Commentary on Titus 3:3
Adam Clarke's Commentary on Titus 3:3
Cambridge Bible on Titus 3:3
Barnes' Notes on Titus 3:3
Whedon's Commentary on Titus 3:3
Sermons on Titus 3:3

Context — Heirs of Grace

1Remind the believers to submit to rulers and authorities, to be obedient and ready for every good work, 2to malign no one, and to be peaceable and gentle, showing full consideration to everyone.

3For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.

4But when the kindness of God our Savior and His love for mankind appeared, 5He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit.

Cross References

	Reference	Text (BSB)
1	Ephesians 2:1–3	And you were dead in your trespasses and sins, in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
2	Romans 6:17	But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed.
3	Colossians 1:21	Once you were alienated from God and were hostile in your minds, engaging in evil deeds.
4	Colossians 3:7	When you lived among them, you also used to walk in these ways.
5	1 Corinthians 6:9–11	Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.
6	1 Peter 1:14	As obedient children, do not conform to the passions of your former ignorance.
7	Romans 6:22	But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life.
8	Romans 1:29–31	They have become filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, strife, deceit, and malice. They are gossips, slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents. They are senseless, faithless, heartless, merciless.
9	1 Peter 4:1–3	Therefore, since Christ suffered in His body, arm yourselves with the same resolve, because anyone who has suffered in his body is done with sin. Consequently, he does not live out his remaining time on earth for human passions, but for the will of God. For you have spent enough time in the past carrying out the same desires as the Gentiles: living in debauchery, lust, drunkenness, orgies, carousing, and detestable idolatry.
10	2 Timothy 3:2–3	For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, unloving, unforgiving, slanderous, without self-control, brutal, without love of good,

Titus 3:3 Summary

This verse, Titus 3:3, describes the state of humanity before coming to know God, as being foolish, disobedient, and enslaved to our desires. We lived in malice and envy, hating one another, but as seen in (John 3:16), God loves us and wants to save us from this state. Through faith in Jesus Christ, we can be transformed and become new creations, as described in (2 Corinthians 5:17). As we reflect on our own lives, we can see how God's mercy and love can change us and help us to love others, just as He loves us.

Frequently Asked Questions

What does it mean to be 'foolish' and 'disobedient' as described in Titus 3:3?

According to the Bible, being foolish and disobedient refers to a state of rebellion against God, as seen in Romans 1:18-32, where people suppress the truth and refuse to acknowledge God, leading to a life of sin and disobedience.

How can we be 'enslaved to all sorts of desires and pleasures'?

As described in Titus 3:3, being enslaved to desires and pleasures means being controlled by our sinful nature, as explained in Galatians 5:19-21, where the works of the flesh are listed, including immorality, strife, and envy.

What is the significance of 'living in malice and envy' in Titus 3:3?

Living in malice and envy, as mentioned in Titus 3:3, refers to a heart attitude of hatred and resentment towards others, which is contrary to the love and kindness of God, as seen in 1 Corinthians 13:4-7, where love is described as being patient, kind, and not envious.

How can we move from a life of hate to a life of love?

According to the Bible, moving from a life of hate to a life of love requires a transformation of the heart, as described in 2 Corinthians 5:17, where we become new creations in Christ, and as seen in Titus 3:4-5, where we are saved by God's mercy and renewed by the Holy Spirit.

Reflection Questions

What are some ways in which I have been foolish and disobedient in my own life, and how can I turn to God for forgiveness and redemption?
In what ways am I still enslaved to desires and pleasures, and how can I seek freedom in Christ?
How can I replace malice and envy with love and kindness in my relationships with others?
What does it mean to be 'hated and hating one another' in my own life, and how can I overcome this with the love of God?

Gill's Exposition on Titus 3:3

For we ourselves also were sometimes foolish,.... Nothing has a greater tendency to promote humility, and check pride in the saints, than to reflect upon their past state and condition, what they

Jamieson-Fausset-Brown on Titus 3:3

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. For.

Matthew Poole's Commentary on Titus 3:3

For we ourselves also were sometimes foolish; without any knowledge, wisdom, or spiritual understanding. Disobedient: the word signifieth as well unbelieving as disobedient, neither persuaded to assent to the truth, nor yet to live up to the rule of the gospel. Deceived by the deceitfulness of sin. Serving divers lusts and pleasures; being slaves to our sensitive appetite. Living in malice and envy; suffering wrath to rest in our bosoms, till it boiled up to a desire of revenge, and showed itself in actions of that nature, and pining at the good and prosperity of others. Hateful; deserving to be abominated by good men. And hating one another; and hating good men, or such as were our neighbours: and having been so ourselves formerly, we ought to pity such as still are so.

Trapp's Commentary on Titus 3:3

3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. Ver. 3. For we ourselves also] I Paul, and thou Titus, were as bad as others; let us therefore show all mercy and meekness to others. Aut sumus, aut fuimus, aut possumus esse quod hic est. Either we are or will be or will be able to be who are here. Serving divers lusts] As the Persian kings were lords of the world, but slaves to their concubines. The Assyrians led away the Egyptians naked and barefoot, Isaiah 20:2, so doth Satan sinners. Hence, though never so great they are called vile perrons, as Antiochus, Daniel 11:21, because they have as many lords as lusts Felix, at that very time that he trembled before Paul, could not but covet and expect a bribe from him. Hateful] Gr. στυγητοι, of στυξ. Horrible, as hell itself, or justly odious to others. Captivarum suarum captivi. Plutarch. Roma victrix gentium, captiva vitiorum. O rem miseram! Dominum ferre non potuimus, conservo servimus. Cic. Epist. Arch. A platform, to which one ascends by steps, in front of a church, mansion, or other large building, and upon which the door or doors open; sometimes applied to a double flight of steps ascending to such a front door. �D

Ellicott's Commentary on Titus 3:3

(3) For we ourselves also were sometimes foolish, disobedient, deceived.—Better rendered, For we were once ourselves foolish, disobedient, going astray. Surely, the Apostle argues, Christians can never refuse obedience to one in authority, or decline to be meek, courteous, kind, and forbearing to their neighbours, because, forsooth, they deem the magistrate in authority or their neighbours idolators, and therefore outside the pale of God’s mercy and their courtesy; for remember, writes St. Paul, we were once (not so long ago) ourselves in their condition. We once needed mercy our selves. This strong appeal to Christians, by the memory of their past, by the memory of what they once were, must have gone home to one like Titus, himself of a Gentile family, and most probably nurtured in idolatry. It would, no doubt, be repeated with strange, touching earnestness, would this argument of St. Paul by Titus when he spoke to the assembly of the Cretan Christians. We were once ourselves “foolish,” that is, without understanding what was true; and “disobedient,” that is, unwilling, indisposed, to do what was right; “deceived,” or rather going astray (errantes), wandering away from the narrow road which leads to life. Serving divers lusts and pleasures.—This is the service we served in the old past days of our sin and shame, while we were “disobedient” to what was right and pure. We were obedient to, we were “serving” as slaves, many an impure lust, many a wrongful pleasure—for the lusts and pleasures to which St. Paul referred were those of the people with whom for the moment the Apostle was classing himself. The pleasures of these partly Greek, partly Asiatic peoples consisted, indeed, in the wanton satisfaction of the lusts of the flesh; their shameless revellings were scarcely covered with their thin and flimsy veil of beauty and false refinement. Living in malice and envy, hateful, and hating one another.—These pleasure-loving, lust-indulging ones envied each one his neighbour the good things he possessed; and thus we—for we, remember, were once of this number-once spent our lives in this atmosphere of hate, hating others with a jealous dislike, hated ourselves for the same reasons. Shall we then—once like them—now refuse all sympathy to these poor souls still left in ignorance and sin?

Adam Clarke's Commentary on Titus 3:3

Verse 3. For we ourselves] All of us, whether Jews or Gentiles, were, before our conversion to Christ, foolish, disobedient, and deceived. There is no doubt that the apostle felt he could include himself in the above list, previously to his conversion. The manner in which he persecuted the Christians, to whose charge he could not lay one moral evil, is a sufficient proof that, though he walked according to the letter of the law, as to its ordinances and ceremonies, blameless, yet his heart was in a state of great estrangement from God, from justice, holiness, mercy, and compassion. Foolish] ανοητοι. Without understanding - ignorant of God, his nature, his providence, and his grace. Disobedient] απειθεις. Unpersuaded, unbelieving, obstinate, and disobedient. Deceived] πλανωμενοι. Erring - wandering from the right way in consequence of our ignorance, not knowing the right way; and, in consequence of our unbelief and obstinacy, not choosing to know it. It is a true saying, "There are none so blind as those who will not see." Such persons are proof against conviction, they will not be convinced either by God or man. Serving divers lusts and pleasures] δουλευοντες. Being in a state of continual thraldom; not served or gratified by our lusts and pleasures, but living, as their slaves, a life of misery and wretchedness. Divers lusts - επιθυμιαις. Strong and irregular appetites of every kind. Pleasures - ηδοναις. Sensual pleasures. Persons intent only on the gratification of sense, living like the brutes, having no rational or spiritual object worthy the pursuit of an immortal being. Living in malice and envy] ενκακιακαιφθονωδιαγοντες. Spending our life in wickedness and envy - not bearing to see the prosperity of others, because we feel ourselves continually wretched. Hateful] στυγητοι. Abominable; hateful as hell. The word comes from στυξ, Styx, the infernal river by which the gods were wont to swear; and he who (according to the mythology of the heathens) violated this oath, was expelled from the assembly of the gods, and was deprived of his nectar and ambrosia for a year; hence the river was hateful to them beyond all things, and the verb στυγεω, formed from this, signifies to shiver with horror. It maybe taken actively, says Leigh, as it is read, hateful; or else passively, and so may be read hated, that is, justly execrable and odious unto others, both God and man. Hating one another.] μισουντεςαλληλους. This word is less expressive than the preceding: there was no brotherly love, consequently no kind offices; they hated each other, and self-interest alone could induce them to keep up civil society. This is the true state of all unregenerate men. The words which the apostle uses in this place give a finished picture of the carnal state of man; and they are not true merely of the Cretans and Jews that then were, but of all mankind in every age and country; they express the wretched state of fallen man.

Cambridge Bible on Titus 3:3

3. For we ourselves also were sometimes foolish] ‘Sometimes’ in the old sense of ‘sometime,’ Ephesians 2:13, ‘ye who sometimes were afar off.’ Cp. Shaksp. Rich. II. 1. 2. 54 (Bible Word-Book, p. 551):‘Farewell, old Gaunt: thy sometimes brother’s wifeWith her companion grief must end her life.’The position and tense of the verb and particle justify our rendering For there was a time when we too were foolish. ‘Foolish’; ‘in this word there is always a moral fault lying at the root of the intellectual,’ N. T. Syn. § 75; as in Luke 24:25, ‘O foolish men and slow of heart,’ and Galatians 3:1 ‘O foolish Galatians, who did bewitch you?’ so ‘wanting in spiritual sense,’ ‘blind’; cf. 1 Timothy 6:9; 2 Timothy 3:9.disobedient, deceived] disobedient, as Titus 1:16, 2 Timothy 3:2, and all other N.T. passages; ‘insuadibiles,’ Theod. Mops. Lat.; ‘inobedientes,’ Jerome; not as Vulg.’ increduli,’ ‘distrustful;’ going astray, rather than ‘deceived;’ the verb is no doubt used in both passive and neuter sense, but compare the use of the pres. part., Matthew 18:12, ‘doth he not leave the ninety and nine … and seek that which goeth astray?’ and 1 Peter 2:25, ‘For ye were going astray like sheep;’ where the argument for patience from a sense of having erred and strayed is just the same. May not St Peter have taken up this very force of the word, and so been led to the quotation from Isaiah 53? It is a question whether even in 2 Timothy 3:13 ‘leading astray and going astray’ would not express the antithesis better than ‘deceiving and being deceived.’ There is no stress on their ‘being deceived,’ which might furnish rather an excuse than an aggravation.serving divers lusts and pleasures] The Greek is stronger, being the slaves of, as Luke 16:13 ‘to be God’s slave and Mammon’s slave’ and elsewhere. ‘Divers’ is only used by St Paul in these ‘Pastoral’ letters; of diseases, Luke 4:40 : twice in Heb., twice in St Peter, once in St James. But the compound is used of ‘wisdom,’ Ephesians 3:10. ‘Pleasures’ in the N.T. use is stronger than our English word. It only occurs James 4:1; James 4:3 of lusts and adulteries, 2 Peter 2:13 of day-revels and debauchery, and Luke 8:14 of their ‘choking’ effect, along with carking care and riches.living in malice and envy] ‘Malice’ is the ‘evil habit of mind’ which manifests itself in positive evil and harm-doing, see note on Titus 2:9 and Trench, N. T. Syn. § 11. It comes between a state of envy and the actual working of ill to a neighbour.hateful, and hating one another] Vulg. ‘odibiles odientes invicem’; ‘hateful’ in the particular form of the Greek word here does not occur elsewhere in N.T., but is formed just as ‘abominable’ in Titus 1:16. The full sense is well seen in the compound ‘hateful to God’ (not as A.V. ‘haters of God’) Romans 1:30.The whole verse seems an echo, in brief, of the fuller description of heathen life written ten years before in Romans 1:18-32.

Barnes' Notes on Titus 3:3

For we ourselves - We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself.

Whedon's Commentary on Titus 3:3

3. For—This meekness in the midst of a violent community would be a very hard task but for the high motives the Gospel presents to encourage it.

Sermons on Titus 3:3

	Sermon	Description
	(Titus - Part 23): Christian Subjection to Government by A.W. Tozer	In this sermon, the preacher emphasizes the importance of Christians actively engaging in doing good works. He encourages believers to be responsive to the needs of others and to b
	Regeneration - Part 1 by Charles Leiter	In this sermon, the preacher focuses on the topic of regeneration, emphasizing its supernatural and miraculous nature. He highlights the contrast between our previous state of fool
	The Saved Jew Blesses His Merciful God by Willie Mullan	In this sermon, the speaker begins by discussing a conversation he had with someone about believers' baptism. He takes his time to explain every text in the New Testament that supp
	Hating, Forgiving, Loving One Another by Roy Hession	In this sermon, the speaker emphasizes the importance of forgiveness and reconciliation in relationships. He shares a story of a boy who had a fight with his brother and encourages
	Salvation Is by Revelation by Erlo Stegen	In this sermon, the preacher emphasizes the need for transformation through the grace and love of God. He highlights the sinful nature of humanity, living in envy, jealousy, and va
	Does Doctrine Matter - Part 7 by Derek Melton	In this sermon, the preacher emphasizes the Christian experience of being dead in sin and feeling the wrath of God. He criticizes the idea of coming to God for personal gain rather
	Jesus-Lord of All by Paul Hershberger	In this sermon, the speaker emphasizes the importance of staying young at heart and setting a standard for life. He believes that what we do in our youth greatly impacts the rest o