The Meaning of Titus 3:7 Explained

Titus 3:7

KJV: That being justified by his grace, we should be made heirs according to the hope of eternal life.

YLT: that having been declared righteous by His grace, heirs we may become according to the hope of life age-during.

Darby: that, having been justified by his grace, we should become heirs according to the hope of eternal life.

ASV: that, being justified by his grace, we might be made heirs according to the hope of eternal life.

KJV Reverse Interlinear

That  being justified by  his  grace,  we should be made  heirs  according to  the hope  of eternal  life. 

What does Titus 3:7 Mean?

Study Notes

by his grace
Grace (in salvation). Hebrews 2:9 ; Romans 3:24 .
grace
Grace. Summary:
(1) Grace is "the kindness and love of God our Saviour toward man.. . not by works of righteousness which we have done" Titus 3:4 ; Titus 3:5 .
It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man Romans 3:21 ; Romans 3:22 ; Romans 8:4 ; Philippians 3:9 . Law is connected with Moses and works; grace with Christ and faith; John 1:17 ; Romans 10:4-10 . Law blesses the good; grace saves the bad; Exodus 19:5 ; Ephesians 2:1-9 . Law demands that blessings be earned; grace is a free gift; Deuteronomy 28:1-6 ; Ephesians 2:8 ; Romans 4:4 ; Romans 4:5 .
(2) As a dispensation, grace begins with the death and resurrection of Christ Romans 3:24-26 , Romans 4:24 ; Romans 4:25 . The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation,; John 1:12 ; John 1:13 ; John 3:36 ; Matthew 21:37 ; Matthew 22:24 ; John 15:22 ; John 15:25 ; Hebrews 1:2 ; 1 John 5:10-12 . The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile Acts 4:27 . The predicted end of the testing of man under grace is the apostasy of the professing church: See "Apostasy" (See Scofield " 2 Timothy 3:1 ") 2 Timothy 3:1-8 and the resultant apocalyptic judgments.
(3) Grace has a twofold manifestation: in salvation Romans 3:24 and in the walk and service of the saved Romans 6:15 .
See, for the other six dispensations:
Innocence, (See Scofield " Genesis 1:28 ")
Conscience, (See Scofield " Genesis 3:23 ")
Human Government, (See Scofield " Genesis 8:21 ")
Promise, (See Scofield " Genesis 12:1 ")
Law, (See Scofield " Exodus 19:8 ")
Kingdom, (See Scofield " Ephesians 1:10 ") .

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 3:7

Being justified by his grace [δικαιωτεντες τηι εκεινου χαριτι]
First aorist passive participle of δικαιοω — dikaioō and instrumental case of χαρις — charis as in Romans 3:24; Romans 5:1. [source]
That we might be made heirs [ινα κληρονομοι γενητωμεν]
Purpose with ινα — hina and first aorist passive of γινομαι — ginomai See note on Romans 4:13; Romans 8:17. [source]
Being justified [δικαιωθέντες]
In Pastorals only here and 1 Timothy 3:16(note). See Introd. VI. Justification is conceived as taking place before the outpouring of the Spirit. [source]
By his grace [τῇ ἐκείνου χάριτι]
By the grace of Jesus Christ. See Acts 15:11; 2 Corinthians 8:9; 2 Corinthians 13:14; Romans 5:6; Galatians 1:6. [source]
We should be made heirs [κληρονόμοι γενηθῶμεν]
Κληρονόμος heironly here in Pastorals. A favorite idea of Paul. See Romans 4:13; Romans 8:17; Galatians 3:29. Heirship of eternal life is the result of justification. So, clearly, 2Corinthians href="/desk/?q=2co+5:5&sr=1">2 Corinthians 5:5; Ephesians 1:14. [source]
According to the hope of eternal life [κατ ' ἐλπίδα ζωῆς αἰωνίου]
Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. Romans 4:18; Romans 5:2; Romans 8:24; Galatians 5:5; Colossians 1:5, Colossians 1:27; Titus 1:2; 1 Peter 1:3; 1 John 3:2, 1 John 3:3. [source]

Reverse Greek Commentary Search for Titus 3:7

Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

1 Timothy 3:16 Justified in the Spirit [ἐδικαιώθη ἐν πνεύματι]
The verb δικαιοῦν , so familiar in Paul's writings, is found in the Pastorals only here and Titus 3:7. Its application to Christ as the subject of justification does not appear in Paul. Its meaning here is vindicated, indorsed, as Matthew 11:19; Luke 10:29. Concerning the whole phrase it is to be said: (a) That the two clauses, manifested in the flesh, justified in the Spirit, exhibit a contrast between two aspects of the life of Christ (b) That ἐν in must have the same meaning in both clauses (c) That meaning is not instrumental, by, nor purely modal, expressing the kind and manner of Christ's justification, but rather local with a shade of modality. It expresses in each case a peculiar condition which accompanied the justification; a sphere of life in which it was exhibited and which gave character to it. In the one condition or sphere (the flesh) he was hated, persecuted, and murdered. In the other (the Spirit) he was triumphantly vindicated. See further the additional note at the end of this chapter. [source]

What do the individual words in Titus 3:7 mean?

so that having been justified - by that grace heirs we should become according to [the] hope of life eternal
ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ’ ἐλπίδα ζωῆς αἰωνίου

ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
δικαιωθέντες  having  been  justified 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural
Root: δικαιόω  
Sense: to render righteous or such he ought to be.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐκείνου  by  that 
Parse: Demonstrative Pronoun, Genitive Masculine Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
χάριτι  grace 
Parse: Noun, Dative Feminine Singular
Root: χάρις  
Sense: grace.
κληρονόμοι  heirs 
Parse: Noun, Nominative Masculine Plural
Root: κληρονόμος  
Sense: one who receives by lot, an heir.
γενηθῶμεν  we  should  become 
Parse: Verb, Aorist Subjunctive Passive, 1st Person Plural
Root: γίνομαι  
Sense: to become, i.
κατ’  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
ἐλπίδα  [the]  hope 
Parse: Noun, Accusative Feminine Singular
Root: ἐλπίς  
Sense: expectation of evil, fear.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
αἰωνίου  eternal 
Parse: Adjective, Genitive Feminine Singular
Root: αἰώνιος  
Sense: without beginning and end, that which always has been and always will be.