TITUS 1:1-5, 10-16 BIBLICAL COMMENTARY-A MISSION FOR TITUS
CONTEXT: The author is the Apostle Paul, writing from Macedonia in about A.D. 65. Titus, the recipient, was one of Paul's most trusted helpers. He was known to be a Greek, possibly a native of Syrian Antioch, and worked closely with Paul's during ministry to Corinth (2 Cor. 2:13; 7:6; 8:23). Evidently, upon Paul's release from his first Roman imprisonment, Titus joined him, and was subsequently left in Crete to to continue the ministry there (Titus 1:5) while Paul traveled to Macedonia. Crete is an island southeast of Greece along the imaginary boundary between the Aegean and the Mediterranean seas. The island is about 150 miles long from east to west, and its width ranges from 35 miles at its widest point and 7.5 miles at its narrowest. While in Macedonia Paul wrote this letter along with the first letter to Timothy. We last hear of Titus (2 Tim. 4:10) as Paul sends him to minister to the churches in Dalmatia (N.W. coast of Greece). In theme, this book has much in common with 1 Timothy. The subject matter is the work of the pastor. Titus was charged to ordain elders and to train the congregations.
A. Introduction and greeting.
1. (Titus 1:1) The Apostle Paul, author of this letter to Titus.
1 Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness,
a. Paul: In writing his own name first, Paul followed the letter-writing customs of his day. First the writer was mentioned, and then the reader, and then a greeting was given.
i. From Titus 1:5 we learn that Paul and Titus worked together in Crete, spreading the gospel and establishing churches - but Paul had to leave. Titus stayed and worked among the congregations there. Since Titus was left behind to do a difficult work, Paul wanted to instruct and encourage him - and he did so with this letter.
ii. "That Paul had been in Crete, though nowhere else intimated, is clear from this passage. That he could not have made such an important visit, and evangelized an island of the first consequence, without it being mentioned by his historian, Luke, had it happened during the period embraced in the Acts of the Apostles, must be evident. That the journey, therefore, must have been performed after the time in which St. Luke ends his history, that is, after St. Paul's first imprisonment at Rome, seems almost certain." (Clarke)
iii. Paul wrote this as two other Christian workers (Zenas and Apollos, mentioned in Titus 3:13 ) were about to go to Crete, so Paul sent this letter with them.
iv. This letter was written to Titus, but it was also written to the Christians on the island of Crete. Paul knew this letter would be publicly read among the churches on the island. So, in the structure of opening the letter, Paul took great care to tell the Christians of Crete what his credentials were, and where he stood on important issues. Paul didn't think like a politician who often responds to what the crowd wants and to what pleases the crowd.
b. Paul, a bondservant of God: Of all the titles Paul could use, he first chose "bondservant of God." If Paul had a modern-day business card, that would be his title on the card.
i. Significantly, when Paul used the term bondservant, he chose the ancient Greek word doulos. This word not only designated a low slave (one Greek scholar called it "the most abject, servile term in use among the Greeks for a slave"), it was also the word for a slave by choice.
ii. Paul was only a bondservant - yet he had a high place, because He was a bondservant of God. It is never a low thing to be a servant of a great God.
c. And an apostle of Jesus Christ: God gave Paul a special role to play among His servants. Paul's particular call and function was as a special messenger of God - an apostle. Paul knew his call and purpose among the body of Christ, and so should each Christian today also know for themselves.
d. According to the faith:Paul wasn't an apostle because of the faith of God's elect, but in harmony with the faith (in the sense of a specific, common body of doctrine) shared among God's elect.
i. God's elect are those whom He chose from before the foundation of the world to receive His salvation. We can identify God's elect because they respond to the gospel of Jesus Christ and live their lives after that gospel.
e. The acknowledgement of the truth: For Paul it wasn't enough to just know the faith, he also had to acknowledge it for what it really was.
f. Which accords with godliness: Paul stood in accord with godly living. All truth is God's truth; but not all truth is really relevant to godliness, which promotes "God-likeness". Much of science or psychology may be true and admirable - but it won't save a soul from Hell. It is not the truth which accords with godliness.
2. (Titis 1:2) Paul was an apostle in the hope of eternal life.
2 in the hope of eternal life, which God, who cannot lie, promised ong ages ago,
a. Eternal life: This is the life of the Eternal God living within us-present now, but to be completed later.
i. "The Christian gospel does not in the first place offer men an intellectual creed or a moral code; it offers them life, the very life of God." (Barclay)
b. Which God, who cannot lie, promised: This eternal life is not a wish, but a hope. In this sense, hope is an anticipation founded not on wishful thinking, but on a promise from the God who cannot lie.
3. (Titus 1:3) Paul was an apostle who believed in preaching the word.
3 but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior,
a. but at the proper time manifested, even His word, in the proclamation [preching]: Paul knew that preaching is the way that God's eternal work meets people today. Preaching is the way God's word is made evident (manifested).
i. But has in due time manifested His word: Christianity came into the world at a time when it was uniquely possible for its message to spread rapidly, because:
▪ There was a common language (Greek), which was the language of trade, business, and literature.
▪ There were virtually no frontiers because of the vast nature of the Roman Empire.
▪ Travel was comparatively easy. It was slow, but relatively safe because of the security that the Roman Empire brought to roads and sea routes.
▪ The world was largely at peace under the pax Romana.
▪ The world was uniquely conscious of its need for a messiah and savior. "There was never a time when the hearts of men were more open to receive the message of salvation which the Christian missionaries brought." (Barclay)
b. Which was committed to me: Paul knew the work of preaching was entrusted to him, but not to him only. Preaching is a work committed to all believers.
4. (Titus 1:4) The reader: Titus, Paul's convert and his true (faithful) son.
4 To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
a. To Titus: Significantly, we don't know anything about Titus from Acts. He is strangely absent from that record, though he must have been an associate of Paul during the time covered by Acts. Yet we do read about him in 2 Corinthians 2:13 , 8:23, and 12:18.
i. "2 Corinthians 8:18 and 2 Corinthians 12:18 both say that when Titus was sent to Corinth another brother was sent with him, described in the former passage as 'the brother who is famous among all the churches,' and commonly identified with Luke. It has been suggested that Titus was Luke's brother."
ii. Though we read nothing about Titus in Acts, we still know about his character and personality:
▪ Titus was a true son in our common faith (Titus 1:4).
▪ Titus was a genuine brother to the Apostle Paul (2 Corinthians 2:13).
▪ Titus was a partner and a fellow worker with Paul (2 Corinthians 8:23).
▪ Titus walked in the same spirit as Paul (2 Corinthians 12:18).
▪ Titus walked in the same steps as Paul, in the same manner of life (2 Corinthians 12:18).
▪ Therefore, Titus could be a pattern to other believers (Titus 2:7).
iii. "He seems to have been a man of great common sense; so that, when Paul had anything difficult to be done, he sent Titus. When the collection was to be made at Corinth on behalf of the poor saints at Jerusalem, Paul sent Titus to stir the members up, and with him another brother to take charge of the contributions." (Spurgeon)
b. A true son in our common faith: Paul stood in support of a common faith. It is a common faith, not an isolated one. Paul was for the church and the community of all believers.
i. "It must not be restricted to a faith shared only by St. Paul and Titus; but, like [Jude 3], it is common to all Christians." (White)
c. Grace, mercy, and peace: In his greeting Paul used words typical for a greeting in the ancient world. But when Paul used these words, they were not used just as a formality because Paul knew the source of all grace, mercy, and peace. They come from God the Father and the Lord Jesus Christ our Savior.
i. God the Father and God the Son share in the gift of salvation. "The Son has brought to us salvation from the Father, and the Father has bestowed it through the Son." (Calvin)
B. Paul's mission for Titus.
1. (Titus 1:5) The challenge given to Titus - Qualification of Elders.
5 For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you,
a. For this reason I left you in Crete: After a successful evangelistic campaign on the island of Crete, there were a lot of young Christians to take care of. Paul left Titus behind to build stable churches with mature, qualified pastors for the people. This was especially needed in Crete, because the people of Crete were a wild bunch, well known as liars and lazy people. Titus had to find and train capable leaders for the Christians of the island of Crete.
i. When a job is hard, there are basically two kinds of people. With one you say, "The job is really hard, so we can't send him." With the other you say, "The job is really hard, so we must send him." Titus seemed to be of the second kind.
ii. I left you in Crete uses the same wording as Paul used in 2 Timothy 4:13 and 4:20 where he spoke of a cloak and an associate temporarily left behind. The idea is that he left Titus in Crete on a limited basis to solve these problems, establish godly leadership, and then move on (or catch up again with Paul).
b. Set in order what remains: This was the job Titus was given. The church needed order and leadership. Titus was commanded to set in order the churches, and to do it by appointing godly leaders.
i. "That phrase is a medical term; it was applied to the setting of a crooked limb." (Wiersbe) There were crooked things that had to be set straight among the congregations of Crete.
ii. If we compare the work of Titus in Crete to the work of Timothy in Ephesus (as shown by 1 and 2 Timothy), it shows there was much more lacking among the congregations of Crete. Paul specifically told Titus to set in order the things that are lacking and gave no such command to Timothy.
iii. Apparently the Ephesian congregations were ready for both elders and deacons, but only elders are mentioned in Titus.
c. And appoint elders in every city: Paul told Titus to appoint elders, who are also called bishops in Titus 1:7 . The word elder is used broadly in the New Testament, mainly describing the maturity necessary in leaders. Elders and bishops describe pastors over congregations in different cities on Crete.
i. "The number of elders is not specified; the meaning is that the order of presbyters should be established all over the island." (White)
ii. As I directed you: "In the phrase as I had appointed thee (RSV better 'as I directed you') the I is emphatic, bringing out not Paul's egotism, but his authoritative endorsement of the elder-system."
d. In every city: This was a big job, because Crete was famous for having many cities.
i. "It should be carefully noted that churches cannot safely remain without the ministry of pastors, so that, wherever there is a considerable body of people, a pastor should be appointed over them. In saying that each town should have a pastor he does not mean that none should have more than one, but only that no town should be without pastors." (Calvin)
e. Appoint elders: This means Paul delegated a lot of authority to Titus. These elders were not chosen by popular vote, and they were not chosen through their own self-promotion. It was Titus' job to look for men of the kind of character Paul would describe in the following passage and to appoint them as elders in congregations.
i. Calvin notes that this means Paul gave Titus a tremendous amount of authority, and that under Paul's direction (and the direction of the Holy Spirit), this authority was in Titus and not in a group or a committee. "But he may seem to give Titus too much authority when he tells him to appoint ministers for all the churches. This would be almost royal power and would deprive individual churches of their right to elect and the college of pastors of their right to judge, and that would be to profane the whole administration of the Church." (Calvin)
ii. Calvin goes on to suggest that the answer is easy - that Titus actually just approved or ratified the leaders that the congregations themselves selected. There is not a hint of this in the text of Titus or anywhere else. Plainly, God intended Titus as one man to have this authority and for him to use it in a godly manner.
iii. The list in the following passage means that God has specific qualifications for leaders in the church. Leaders should not to be chosen at random, or just because they volunteer, or because they aspire to the position, or even because they are "natural leaders." Leaders should be chosen because they match the qualifications listed here. It is fine if a man thinks he is "called." Yet he must also be qualified.
iv. The qualifications for leadership in the following passage have nothing to do with giftedness. Paul didn't say to Titus "Find the most gifted guys." We might say that it is easy for the Lord to grant gifts by the Holy Spirit as He wills (1 Corinthians 12:11), but developing character takes time and a real relationship with Jesus Christ. For example:
▪ Going to seminary doesn't make one qualified for spiritual leadership.
▪ Being a good talker doesn't make one qualified for spiritual leadership.
▪ Natural or spiritual gifts in themselves do not qualify one for spiritual leadership.
▪ What one gives in money or volunteer time does not qualify them for spiritual leadership.
▪ What qualifies a man for spiritual leadership is godly character - and godly character established according to the clear criteria Paul will list.
v. However, this is not a rigid list which demands perfection in all areas. It provides both goals to reach for and general criteria for selection. We should take this list and ask "Does the man in question desire all these things with his whole heart? Does that desire show itself in his life?" Titus was to take the following list, find the men who best fit the description, and then use the list as a training guide to disciple these men.
vi. As well, these qualifications are valuable for every person - not only those who aspire to leadership. They are clear indicators of godly character and spiritual maturity; they can give a true measure of a man.
*NOT IN LESSON PLAN*
3. (Titus 1:6-8) What Titus must look for in the appointment of leaders.
6 namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 7 For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 8 but hospitable, loving what is good, sensible, just, devout, self-controlled,
a. If a man is above reproach: This word literally means "nothing to take hold upon." There must be nothing in the life of the leader that others can take hold of and attack his life or the church.
i. This is a broad term for a man who lives a righteous life that can be seen as righteous. No one could stand up and rightfully accuse the man of grievous sin.
ii. This is important, because he was a steward of God's house. The greater the master is, the greater the servants are expected to be.
b. Husband of one wife: The idea is of "a one-woman man." It does not mean that a leader must be married. If that were the case, then both Jesus and Paul would be disqualified from leadership. Nor is it the idea that a leader could never remarry if his wife had passed away or if he were Biblically divorced. The idea is that the leader has his focus upon one woman - that being his wife.
c. Having faithful children: The leader must have raised his children well. His ability to lead the family of God must be first demonstrated by his ability to lead his own children. Here the emphasis is on the idea that his children are believers also.
i. "If they remained pagans, it would throw into question the father's ability to lead others to the faith." (Hiebert) "A wise father first wins his own family to Christ and then gives them a chance to grow before he pulls up stakes and moves to bible school. We would have fewer casualties in the ministry if this policy were followed more often." (Wiersbe)
ii. "It is significant that the moral requirements of the pastor's children are more mildly expressed in 1 Timothy 3:4,5,12. There it is the father's power to keep order in his own house that is emphasised; here the submission of the children to discipline and restraint." (White)
iii. "The family of the elder must be such that they cannot be accused of [dissipation]. The Greek word is asotia. It is the word used in Luke 15:13 for the riotous living of the prodigal son. The man who is asotos is incapable of saving; he is wasteful and extravagant and pours out his substance on personal pleasure; he destroys his substance and in the end ruins himself." (Barclay)
d. Not self-willed: Basically, selfish people are disqualified from leadership. They show their self-willednature in arrogance, stubbornness, and a proud self-focus.
i. "Not one who is determined to have his own way in every thing; setting up his own judgment to that of all others; expecting all to pay homage to his understanding." (Clarke)
e. Not quick-tempered: The quick-tempered are also disqualified from leadership, as are those who drink more than is proper (not given to wine), the violent, and those greedy for money.
i. Not quick-tempered: The ancient Greek word used here (orgilos) actually refers more to a settled state of anger than the flash of an occasional bad temper. It speaks of a man who has a constant simmering anger and who nourishes his anger against others - close to the idea of a bitter man.
ii. Pugnacious: "The Greeks themselves widened the meaning of this word to include, not only violence in action, but also violence in speech. The word came to mean one who browbeats his fellow-men, and it may well be that it should be so translated here." (Barclay)
iii. Not greedy for money: "There are no regulations here laid down for deacons; so we are entitled to conclude that in Crete, at this time, presbyters performed the duties of every church office. Hence they should have the appropriate deaconal virtue [as in 1 Timothy 3:8]." (White)
f. But hospitable: A leader among God's people must be a hospitable man, and one who loves what is good. Men who love the base and the sordid things of this world are not yet qualified to be leaders among God's people.
g. Sober-minded: This describes the person who is able to think clearly and with clarity. They are not constant joke-makers but know how to deal with serious subjects in a serious way.
i. Wiersbe on soberminded: "This does not man he has no sense of humor, or that he is always solemn and somber. Rather it suggests that he knows the value of things and does not cheapen the ministry or the Gospel message by foolish behavior." (From Wiersbe's commentary on 1 Timothy)
ii. In the mind of the Apostle Paul, this was an important quality in a leader. He used this word ten times in his short letters to Timothy and Titus.
h. Just, holy, self-controlled: A pastor or leader in the church must be just (right toward men), holy (right towards God), self-controlled (right towards himself).
i. "How unfit are those to govern a church who cannot govern themselves!" (Matthew Henry)
C. What leaders in the church are supposed to do.
1. (Titus 1:9a) Titus must appoint elders who will hold fast to the word of God.
9a holding fast the faithful word which is in accordance with the teaching
a. Holding fast the faithful word: This means first that the leader must be sure of the faithful word for himself. When he brings the word of God to people he must bring it with confidence and authority, not mixed with theological speculation and academic doubts.
i. "There is not need of fancy words, but of strong minds, of skill in the scriptures, and of powerful thoughts." (Chrysostom)
b. Holding fast the faithful word: This means also that the leader will stick to God's word, instead of a focus on fads and programs for the church. If a man will not first stick to the word and will not then stick with the word of God, he is not qualified for leadership in God's church.
c. in accordance with the teaching: This means that the leader has been under the teaching of someone else. A qualified leader doesn't necessarily need to go to Bible College or Seminary, but they do need to be taught and discipled by someone, not just themselves.
2. (Titus 1:9b) Titus must appoint leaders who will also use the word properly.
9b so that he will be able both to exhort in sound doctrine and to refute those who contradict.
a. That he may be able... both to exhort and refute those who contradict: A godly leader will use his solid foundation in God's word to exhort (encourage) those who are on the right track. He will also use it to convict (discourage) those who are on the wrong track, those who contradict.
i. "A preacher must be both soldier and shepherd. He must nourish, defend, and teach; he must have teeth in his mouth and be able to bite and fight." (Luther)
b. By sound doctrine: A godly leader deals with those who contradict, and he does it with sound doctrine. He doesn't do it with pompous authority and political backstabbing. He brings correction with sound doctrine.
i. If a leader does not have a basis in sound doctrine to either exhort or convict an individual, he probably shouldn't do it. Leaders need to stand on the foundation of the word.
D. Why it was important for Titus to appoint these qualified leaders.
1. (Titus 1:10-11) Those who must be confronted and how to stop them.
10 For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, 11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain.
a. For there are many rebellious: The word rebellious indicates someone who will not submit to God's order of authority. The ancient Greek word translated rebellious is the negative form of the word submit - a rebellious man will not submit.
i. God has established an order of authority in several different areas of life. There is an order of authority in the home, in the church, in the workplace, and in the community. God wants us to recognize the places where He has place an order of authority in our lives, and He wants us to submit to that authority.
ii. If there were many contentious and "problem people" among God's people in Paul's day, so soon after the apostle himself had been among them, then we should also expect that there would be such people today. There are still many insubordinate.
b. Idle talkers and deceivers: These problem people will make themselves known by their unwise speech and by their deception.
i. Idle talkers: "The main idea was of a worship which produced no goodness of life. These people in Crete could talk glibly but all their talk was ineffective in bringing anyone one step nearer goodness."
c. Especially those of the circumcision: Paul was particularly concerned with the effect of some Christians from a Jewish background, who thought the key to acceptance before God was keeping the Law of Moses.
i. The words insubordinate and of the circumcision taken together show that these were Christians from a Jewish background, or at least they were Christians in name. "We cannot call those persons unruly on whose obedience we have no claim." (White)
ii. "They tried to persuade them that the simple story of Jesus and the Cross was not sufficient, but that, to be really wise, they needed all the subtle stories and the long genealogies and the elaborate allegories of the Rabbis. Further, they tried to teach them that grace was not enough, but that, to be really good, they needed to take upon themselves all the rules and regulations about foods and washings which were so characteristic of Judaism." (Barclay)
iii. We can understand why it might be more difficult for Christians who came from Judaism and why they might tend to be more of a source of trouble in the early churches. Christians from pagan backgrounds immediately knew that they had to reject everything about their prior understanding about the gods. Yet Christians from Judaism had to take some things and leave others, and this is often more difficult.
d. Whose mouths must be stopped: Titus had to train the elders he chose to simply "shut up" these problem people. They should not to be allowed to gain a hearing, because if allowed, they would subvert whole households.
i. Whose mouths must be stopped: "That does not imply that they are to be silence by violence or persecution... it became the normal word for to silence a person by reason." (Barclay)
e. Teaching things which they ought not: There are at least three things which should not be taught among Christians.
First, false doctrine ought not to be taught. Second, insubordinate things ought not to be taught. Third, unprofitable things ought not to be taught.
i. In 1 Timothy 1:4, Paul warned Timothy to not give heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith. There are certain spiritual subjects that are not edifying, and are not profitable. All they do is cause speculations and arguments. When Titus found men teaching things which they ought not, he was supposed to stop it.
f. For the sake of dishonest gain: These problem people were motivated by gain. Paul's main idea was of dishonest financial gain, and there are many who fit that description today. However, the dishonest gain some seek from the gospel is emotional instead of financial. They serve for the sake of the gain that comes when others recognize or admire them as a spiritual leader.
2. (Titus 1:12-14) Why the problem is difficult, and what to do about it.
12 One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." 13 This testimony is true. For this reason reprove them severely so that they may be sound in the faith, 14 not paying attention to Jewish myths and commandments of men who turn away from the truth.
a. Cretans are always liars, evil beasts, lazy gluttons: The problem was difficult because of the general character of the Cretans. Even prophets among the Cretans described the island people as liars, evil beasts, and lazy gluttons, it indicates that there is a character problem.
i. If the Cretans had this basic character, it shows why it was so important for Titus to appoint elders to lead the church. If these congregations were left to themselves, chaos and error would dominate the churches.
ii. A prophet of their own: Paul did not mean that the Cretan writer he quotes here was an inspired prophet of God. But that writer did have it correct when he described the character of the people of Crete. As Paul wrote, this testimony - not the entire testimony of this writer - is true.
iii. "There was a Cretan prophet once who told plain truths to his countrymen. The whole line occurs, according to Jerome, in the [works] of Epimenides, a native of Cnossus in Crete." (White)
iv. "So notorious were the Cretans that the Greeks actually formed a verb kretizein, to cretize, which means to lie and to cheat; and they had a proverbial phrase, kreitzein pros Kreta, to cretize against a Cretan, which meant to match lies with lies, as diamond cuts diamond." (Barclay)
v. Paul didn't say to Titus, "Cretans are liars and cheats and gluttons, with one of the worst reputations of any group in the Roman Empire. You should look for an easier group to work with." Instead he said, "I know how bad they are. Go out and change them with the power of Jesus and for His glory."
b. Therefore rebuke them sharply: Because of the generally hardened character of the people of the island of Crete, they must be dealt with directly. Titus himself must rebuke them sharply, that they may be sound in the faith, and he must also appoint leaders who will do the same.
c. Not giving heed to Jewish fables and commandments of men who turn from the truth: As mentioned before (especially those of the circumcision, Titus 1:10 ) the particular point of contention in the churches of Crete had to do with a Jewish legalism. It was not centered not on God's word, but on Jewish fables and the commandments of men who turn from the truth.
3. (Titus 1:15-16) The character of these difficult people.
15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. 16 They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.
a. To the pure, all things are pure: With their attraction to Jewish legalism, the difficult people Titus had to confront seemed to believe that nothing is pure. They denied Christians basic and godly pleasures that were not sin.
i. Timothy had to deal with the same kind of people. Paul warned Timothy about those forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth (1 Timothy 4:3 ). Paul knew that if a Christian walked in the purity of the Lord, these things were pure to him. But to those of a legalistic mind (those who are defiled and unbelieving), they seemed to believe nothing is pure. The problem was with their defiled and unbelieving minds and consciences, not with the things themselves.
ii. All things are pure: Of course, Paul does not mean that obviously sinful things (pornography, illicit drugs, and the like) are pure. Paul has in mind those things which are permitted by Scripture, but forbidden by legalists in a mistaken attempt to earn favor with God.
iii. "Paul was refuting the false teaching of these legalists with reference to foods. They were teaching that Jewish dietary laws still applied to Christian believers." (Wiersbe)
iv. "The 'all things' refers to everything which is non-moral; such as appetite and food, desire and marriage, exchange and commerce, weariness and recreation, and so on through all the varied realm of life. To the pure all these things are pure, and they will be maintained in purity. To the impure, every one of them may be made the vehicle and occasion of impurity." (Morgan)
b. They profess to know God, but in works they deny Him: These difficult people Titus had to deal with were all the more difficult because they talked like Christians. Their profession was all in order, but in works they deny Him. We can't just go by what a person says. We have to also look at how they live.
i. "They acted as if this Supreme Being was a mere metaphysical abstraction, out of all moral relation to human life, as if He were neither Saviour nor Judge." (J.H. Bernard, cited in White)
c. Being abominable, disobedient, and disqualified for every good work: These are strong words, but Paul means it. These difficult people probably pretended to have a higher spirituality than Titus or other godly leaders. But Paul saw right through their spiritual façade and wanted Titus - and all the Christians on Crete - to see through it also.
i. The word abominable has the idea of polluted by idolatry.
ii. Disqualified: The ancient Greek word is adokimos, and was used in many different ways:
TITUS 1 WORD AND PHRASE STUDY - UTLEY - BIBLE.ORG
Note on Paragraph Structure: Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired-readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
NASB (UPDATED) TEXT: 1:1-3
1Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, 2in the hope of eternal life, which God, who cannot lie, promised long ages ago, 3but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior,
1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. I Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
3. simply the name given by his parents at birth - Option #3 seems best.
▣ "a bond-servant of God" This was an honorific title used of Old Testament leaders (cf. Deut. 34:5; Josh. 1:1-2; 14:7; 24:29; II Sam. 7:5,8; II Kgs. 10:10; Ps. 89:3; 105:42; Isa. 20:3; Dan. 6:20; 9:11). Paul usually uses the phrase "servant of Christ" (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). However, here he was "a bond-servant of God." This may point to the fact that these false teachers were somehow connected to Judaism.
1. God is mentioned five times in the opening of this letter (cf. vv. 1-4).
2. This may also explain why the title "Savior" is used three times for God the Father as well as three times for Jesus.
3. It is obvious from 1:10,14; 3:8-9 that there was a Jewish element to the controversy on Crete.
▣ "an apostle" This is literally "sent one," which had the implication within rabbinical Judaism of one delegated with official authority. See Special Topic at 1 Tim. 1:1. It is similar to our concept of ambassador (cf. II Cor. 5:20). This was also Paul's way of asserting and reinforcing his authority in Christ, as would the previous title "Servant of God." He was establishing his credentials so as to empower Titus. This letter would have been read to the entire church as the plurals of I Tim. 6:21; 2 Tim. 4:22; and Titus 3:15 clearly show.
▣ "for the faith" The noun has no definite article; therefore, it could refer to
1. one's personal trust in Christ
2. faithful living (OT sense)
3. the body of Christian doctrine (cf. Acts 6:7; 18:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3,20)
▪ Paul's mission was either to
1. stimulate the faith of those already saved
2. bring those elect from eternity into personal faith ("calling out the called")
▪ Both are necessary, but which is being emphasized here is uncertain.
▪ Paul uses kata several times in the opening chapter.
1. according to faith, v. 1
2. according to piety, v. 1
3. according to the command, v. 3
4. according to common faith, v. 4
5. according to appoint, v. 5 (compound word)
6. according to the teaching, v. 9
▪ Obviously there is a standard of truth and conduct (cf. 3:5,7).
▣ "of those chosen of God" This is literally "according to faith of elect ones." In the OT election was used of service to God, while in the NT it is used of salvation by God (cf. Romans 8:29-30; 9:1ff; Eph. 1:4-11; 2 Tim. 1:9). This sense of election is expressed well in Acts 13:48. The church is the elect of God (cf. Rom. 8:32; Col. 3:12; 2 Tim. 2:10). The church was not a new entity, but an extension of the OT people of God. See the Special Topic on Election (Predestination) at 1 Tim. 6:12.
▣ "the knowledge" This is the Greek compound term epiginōskō, which implies a full experiential knowledge. This is an idiom of true conversion (cf. John 8:32; 1 Tim. 4:3; 2 Tim. 2:25; I John 2:21; III John 1). This was in contrast to the false teachers whose emphasis was on a secret knowledge which was unrelated to a holy life. This same phrase is used in 1 Tim. 2:4, but with an emphasis on God's will for all humans!
▣ "of the truth which is according to godliness" This is a strong contrast to the false teachers' exclusivism. They emphasized knowledge as the possession of an elite group. Truth must be related to daily life (cf. 1 Tim. 2:2). Godliness or piety (eusebeia) is a common theme in the Pastoral Letters (cf. 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1; a compound form, theosebeia, in 1 Tim. 2:10; and the adjective eusebōs in 2 Tim. 3:10; Titus 2:12). See Special Topic at 1 Tim. 4:7.
This obviously reflects the errors of the false teachers. Believers are not only called to heaven when they die, but to Christlikeness now (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 1:4; I Thess. 3:13; 4:3). The purpose of the gospel does not end until all know the Savior and all reflect His character. See Special Topic: Truth in Paul's Writings at 1 Tim. 2:4.
1:2 "in the hope of eternal life" The preposition epi implies "resting on." The RSV and TEV have "which is based on." There is ambiguity of this term "hope" regarding the consummation of God's eternal plan of redemption. Eternal life in Paul's writings is always the life of the new age, eschatological life (cf. Rom. 2:7; 6:22,23; Gal. 6:8; 1 Tim. 1:16; Titus 1:2; 3:7). In John's writings it refers to a present reality based on trusting Christ as Savior (cf. John 3:15; 10:28; 12:25; 17:2-3; I John 1:2; 2:25; 3:15; 5:11,13,20). Both are true. The new age has been inaugurated with Jesus' first coming. Believers are already part of this new age. The new age will be consummated at the Second Coming.
▣ "God, who cannot lie" Our faith rests on God's faithfulness and trustworthiness regarding His promises (cf. Num. 23:19; I Sam. 15:29; Rom. 3:4; 2 Tim. 2:13; Heb. 6:18). Our hope rests on God's unchanging character (cf. Ps. 102:27; Mal. 3:6; Heb. 13:8; James 1:17).
▣ "promised long ages ago" This is an aorist middle indicative. The middle voice emphasizes the subject, God (cf. Rom. 4:21; 2 Tim. 1:9). The phrase "long ages ago" is literally "before times eternal" (see Special Topic at 1 Tim. 4:10). This may refer to God's redemptive promises and provisions before creation (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:19-20; Rev. 13:8).
1:3 " but at the proper time" This phrase is plural (i.e., "before times eternal") and may reflect the whole Christ event, (cf. 1 Tim. 2:6; 6:14-15; Gal. 4:4). This may refer to
1. the pervasiveness of the Koine Greek language
2. the political peace of Rome
3. the religious expectation of the world after the loss of honor and belief in the Homeric gods
▣ "manifested" This means "clearly brought to light" or "clearly revealed." Jesus is clearly revealed in the Gospels and apostolic preaching (cf. 2 Tim. 1:10).
▣ "His word" This can refer to (1) the gospel message about Christ or (2) Christ Himself (cf. John 1:1; Rev. 19:13).
▣ "with which I was entrusted" Paul deeply sensed his stewardship of the gospel (cf. I Cor. 9:17; Gal. 2:7; I Thess. 2:4; 1 Tim. 1:11) and also the stewardship of all believers (cf. I Cor. 4:1-2 and I Pet. 4:10).
▣ "God our Savior" This is a common title for God in the Pastoral Letters (cf. 1:3; 2:10; 3:4). See full note at 2 Tim. 1:10. However, in each context it is also used of Jesus (cf.1:4; 2:13; 3:6). It was a title (as was "Lord") claimed by the Roman Caesars.
NASB (UPDATED) TEXT: 1:4
4To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
1:4 "to Titus" This letter is addressed to Titus, but it was to be read publicly to all the house churches (cf. the plural of "you" of 3:15). Titus was Paul's faithful Gentile Apostolic legate. It is unusual that he is not named in Acts (see Introduction II. C.).
▣ "my true child" Paul uses this same terminology for Timothy in 1 Tim. 1:2 and "my son" in 2 Tim. 1:2 of Onesimus in Philemon v. 10. It is a familial metaphor for Paul's converts and friends.
▣ "in a common faith" "Common" is not used here with the connotation of unclean as in Acts 10:14 and 11:8, but in its connotation of universal or normal. A similar phrase is used in Jude v. 3. It is common in the sense that it is for all humans and available to all humans. This may be a direct antithesis to the false teachers' elitism and exclusivism.
▣ "Grace and peace from God the Father" These two terms often form Paul's opening prayers. It is possible that "grace" (charis) is a wordplay on "greetings" (charein, cf. James 1:1; Acts 15:23), the similar Greek word that opened most Greek letters. Paul takes the normal cultural opening, charein, and changes it to the uniquely Christian charis.
The term "peace" may reflect the common Hebrew greeting "Shalom." If so, Paul combines both Greek and Hebrew greetings into one Christian greeting.
The Textus Receptus (cf. KJV) and the Greek manuscripts A, C2, and K, add "mercy" to grace and peace. This is probably an assimilation from 1 Tim. 1:2 and 2 Tim. 1:2. The shorter form is found in manuscripts א, C*, D, F, G, and P as well as the Latin Vulgate. The UBS4 gives the shorter reading an "A" rating (certain). For "Father" see Special Topic at 1 Tim. 1:2.
▣ "Christ Jesus our Savior" This phrase links God the Father, YHWH of the OT, and Jesus the Messiah by the use of the term "Savior" (cf. 1:3-4; 2:10,13; 3:4,6). It is used of God in v. 3 and of Jesus in v. 4. Using OT titles of God applied to Jesus was a common way for the NT authors to assert the deity of Jesus.
NASB (UPDATED) TEXT: 1:5-9
5For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, 6namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 7For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 8but hospitable, loving what is good, sensible, just, devout, self-controlled, 9holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.
1:5 "For this reason" Titus' assignment was to (1) set in order the things that were lacking or left undone, and (2) to appoint elders (cf. Acts 14:23). The problem was not to reform an existing structure, which proved to be inadequate, but to establish a structure. Here we see a different type of polity structure than 1 Timothy 3, which was addressed to the established church at Ephesus. Notice Titus appoints, not a congregational vote. Notice the phrase "in each town." Remember both Timothy and Titus were apostolic legates, not local pastors or regional leaders.
▣ "Crete" This was the original home of the Philistines and the pre-Greek Minoan culture. Acts 27:7-13 states that Paul visited this island on his way to Rome, but it does not record that he preached there then. This is why many commentators (including this author) believe these Pastoral Letters reflect a fourth missionary journey after Paul was released from Roman imprisonment sometime in the early 60's.
▣ "that" This is a hina (purpose clause) so characteristic of Paul's letters (cf. 1:9,13; 2:4,5,8,10,12,14; 3:7,8,13,14). Paul wanted Titus to
1. set (aorist middle subjunctive) in order what remains
2. appoint (aorist active subjunctive) elders
▣ "appoint" The verb "appoint" means "to put in charge of." The same verb is used of the Apostles "appointing the seven in Acts 6:3. It is a delegation of authority.
Paul directs Titus to appoint elders in these new churches as he and Barnabas did in Acts 14:23. Paul does not direct Timothy to do the same because the house churches in Ephesus were an established work (cf. 1 Timothy 3).
▣ "elders" The term presbuteroi is synonymous with "overseers" (cf. v. 7) and "pastors" (cf. Acts 20:17,28; Titus 1:5,7). This term has a Jewish background, while "overseers" has a Greek city-state political-administrative background. Notice the qualification in I Tim. 3:6 that they not be new converts is left out. This implies these were new churches being formed. See SPECIAL TOPIC: ELDER at 1 Tim. 5:1.
▣ "as I directed you" This is an aorist middle imperative. Titus was acting as Paul's apostolic surrogate.
1:6 "if"any man is above reproach. "if" This is a first class conditional sentence. Paul assumed there would be qualified men in every city. This is the key to all of the qualifications, both positive and negative, of both 1 Timothy and Titus (cf. vv. 6,7; 1 Tim. 3:2,7,10; 5:7; 6:14). This is not the exact Greek term found in 1 Timothy 3, but a synonym used in exactly the same way. The minister must be a good witness to those within the believing community and to the unbelievers in the community (cf. 2:5,8,10; Acts 2:47; 4:4,31; 5:13,42). See Special Topic at 1 Tim. 3:2.
These qualifications must be interpreted in light of two purposes: (1) the leaders must be acceptable to believers and unbelievers; evangelism is the ultimate goal and (2) the leaders must be observably different from the false teachers. It is difficult to know exactly how to apply these qualifications to different cultures and time periods. Believers must guard against historically conditioned rules, yet be open to God-given principles. My experience with modern western churches has been that:
1. they proof-text one or more of these qualifications, but ignore or depreciate others
2. they add to these guidelines and claim biblical authority for the additions
3. they interpret these rules in light of our day instead of a first century culture, which was disrupted by false teachers
4. they take ambiguous phrases and turn them into dogmatic rules that universally apply
▣ "the husband of one wife" This phrase has caused much discussion. It is obvious that it was also an important issue to the church at Ephesus (cf. 1 Tim. 3:1,12; 5:7). This can refer to
1. polygamy
2. remarriage after divorce
3. second marriage after the death of a spouse
4. a man who is faithful and attentive to his wife and family
The early church put a high value on family relationships, and any problem in this area disqualifies one from leadership positions in the church.
1. The first was not a problem in the Roman Empire but may have been a problem in the Jewish community (Jacob, Elkanah, David, Solomon).
2. The second was a great problem in the Empire as well as a problem within Judaism based on the rabbinical discussions between the conservative school of Shammai and the liberal school of Hillel.
3. The third was a major concern of the Early church, especially Tertullian, and is still a problem in Europe; however in 1 Tim. 5:9 (cf. Rom. 7:1-2; I Corinthians 7) widows can remarry with no reproach.
4. The fourth relates to the false teachers' depreciation of marriage (cf. I Tim. 4:3). In this sense it is another way of asserting the need for a strong family life, yet not necessarily excluding unmarried men (remember Jesus and Paul were single).
▣ "having children who believe, not accused of dissipation or rebellion" This is discussed in 1 Tim. 3:4-5). Leadership qualities can be seen in one's home life. Any kind of difficulty between husband and wife or children or grandparents was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home shows how he would tend to lead the church. Those of us who are vocational ministers worry about this qualification! Often preacher's kids rebel even in the presence of a godly home and godly parents. Maybe our lack of dogmatism on this point should be reflected toward the others' qualifications as well.
▣ Does v. 6 apply to the children of a pastor, or is it two more qualifications for the pastor? Either way it focuses on the family's lifestyle and attitude toward authority. I think in an extended list of qualifications that it refers to the prospective leader.
1:7 "the overseer" This term episkopon is usually translated "overseer" or "bishop." The context shows that they refer to the same person (cf. 1:5,7 and Acts 20:17,28). This term has a Greek city-state, political-administrative background. See note at 1 Tim. 3:2.
▣ "as God's steward" This refers to a household steward (cf. I Cor. 4:1; 9:17). This family term is related to the qualifications of v. 6. The pastor as a family man reflects how he will lead the church. There are five negative characteristics in v. 7 and six positive characteristics in v. 8.
▣ "not self-willed" This is a compound term from autus (one's self) and edomai (pleasure). It characterizes that person who is willful, obstinate, arrogant, self-pleasing (cf. II Pet. 2:10).
▣ "not quick-tempered" This is the term orgē, which referred to an outburst of anger. It is the opposite of the terms "gentle" and "peaceful" in the list of qualifications in 1 Tim. 3:3. This characterizes one prone to anger or drastic mood swings.
▣ "not addicted to wine" This seems to be an allusion from the Septuagint of Pro. 23:29-35. It must be re-emphasized that the Bible rails against drunkenness but does not teach total abstinence (cf. Gen. 27:28; Ps. 104:14,15; Eccl. 9:7; Pro. 31:6-7). Total abstinence comes from an individual believer's commitment to the Lord Jesus based on the limiting of one's personal freedoms because of love for others within the culture in which he/she ministers (cf. Rom. 14:1-15:13; I Cor. 8-9; 10:23-33).
▣ "not pugnacious" This is literally "not a striker." This may be related to the overuse of alcohol or certain personality types (cf. 1 Tim. 3:3).
▣ "not fond of sordid gain" This same problem is reflected in the false teachers in v. 11. See fuller note at 1 Tim. 3:8.
1:8 "hospitable" This is literally "lover of strangers." The inns of Paul's day were notorious houses of prostitution, therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1 Tim. 5:10; Rom. 12:13; Heb. 13:2; I Pet. 4:9; III John v. 5).
▣ "loving what is good" Both of the first two terms of v. 8 are compounds of phileos and agathos. This phrase was a common phrase of affirmation in the Greco-Roman culture. It has been found often in their inscriptions. Its opposite is found in 2 Tim. 3:3, which characterizes the false teachers.
▣ "sensible" This term in its various forms is common in the Pastoral Letters (cf. 1 Tim. 2:9,15; 3:2; 2 Tim. 1:7; Titus 1:8; 2:2,4,5,6,9,12,15). The term reflects the avoidance of the extremes. It implies a balanced life.
▣ "just, devout" These qualities are not listed in 1 Timothy 3. They were often linked together in Greek culture. They are terms that reflect the relationship between duty toward God and duty toward man.
▣ "self-controlled" This describes Paul's preaching before Felix and Drusilla in Acts 24:24ff. It is used in connection with one of Paul's athletic metaphors in I Cor. 9:25. It is also used of a quality of Christian maturity in Titus 2:2 and II Pet. 1:6. The noun appears in the list of the fruit of the Spirit in Gal. 5:23. It reflects someone who, through the Spirit, has been able to control the passions and pulls of a fallen world system, the temptations of Satan (demonic) and a fallen sin nature. This describes a believer who has become Christ-controlled.
1:9 "holding fast the faithful word" This is a present middle participle. Believers are to be a link in the chain of apostolic, historical Christianity. They must grasp and hold on tenaciously to the Old and New Testaments which are the self-revelation of the one and only true God. It is their, and our, only guide for
faith and practice!
▣ "which is in accordance with the teaching" Church leaders must pass on the Apostolic truths they have been taught without change.
▣ "so that he will be able both to exhort in sound doctrine" The minister, by personal preparation, spiritual giftedness, and love must be able to work with believers and non-believers. His task involves teaching, preaching, and modeling (i.e. living out) the gospel and correcting false teachings (cf. 2 Tim. 4:2).
▣ "and to refute those who contradict" The next few verses (cf. vv. 10-16) describe the attitudes and actions of these false teachers. There was an obvious Jewish element (cf. vv. 10,14).
NASB (UPDATED) TEXT: 1:10-16
10For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, 11who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. 12One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." 13This testimony is true. For this reason reprove them severely so that they may be sound in the faith, 14not paying attention to Jewish myths and commandments of men who turn away from the truth. 15To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. 16They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.
1:10 "many rebellious men" This is the term "be subject" (hupotassō) with an alpha privative (cf. 1:6). This means "not under authority." This relates contextually to "those who contradict" in v. 9. They are described in 3:9-11.
▣"empty talkers and deceivers" These two words are found only here in the NT. The primary problem of the Pastoral Letters is false teachers (characterized by these terms in v. 10) and their converts. What we believe and how we live are crucial aspects of Christianity.
▣ "those of the circumcision" This phrase reminds one of Paul's theological opponents at the Jerusalem Council (Acts 15) and in the churches of Galatia (Gal. 2:12ff). It is uncertain how these early Jewish legalists, who asserted that people had to become Jewish and keep the Mosaic Law before they could trust Jesus and become Christians, are related to the false teachers of Colossians, Ephesians, and the Pastoral Letters. These later heresies seem to be a combination of Jewish legalism and Greek philosophical thought (Gnostics ). With the death of the Apostles and the rapid spread of Christianity, many factious groups developed through the Ancient Near East and Mediterranean world. The NT gives guidelines on how to identify these false teachers, especially Matthew 7 and the book of I John, which focus on appropriate lifestyle and true doctrine.
1:11 "who must be silenced" This is a present active infinitive of the compound "to put on the mouth" (i.e. to muzzle, to gag, or silence). Church leaders must control who speaks in the house churches. The same principle is true today. Religious and academic freedoms do not give anyone and everyone the right to address the gathered people of God!
▣ "they are upsetting whole families" This could refer to house churches (cf. Rom. 16:5; I Cor. 16:19; Col. 4:15; I Tim. 3:15) or to the exploitation of widows and those they talk to (cf. 2 Tim. 3:6).
▣ "for the sake of sordid gain" This shows the true nature of the false teachers (cf. 1 Tim. 1:7; 6:5,10; II Pet. 2:3,14; Jude v. 16). The church leaders of 1 Timothy 3 must be free of this temptation (cf. 1 Tim. 3:3,8; 6:9-10). False teachers and cult groups can be quickly identified by three characteristics. (1) exploitation of money, (2) exploitation of sexual freedom, and (3) a claim to unique and direct revelation
* If your religious leaders want your money, your wife, and claim God told them - run!
1:12 "One of themselves a prophet" Epimenides lived in the sixth century b.c. and was from Crete. The fact that Paul quotes one of their poets shows the Greek influence on this island and in the heresy. Paul quotes from Greek philosophers and poets at least three times in his writings (cf. Acts 17:28; I Cor. 15:13; Titus 1:12). His home town of Tarsus was known for its educational institutions. Paul was highly educated in both Greek and Hebrew culture. Paul may have called Epimenides a prophet because he wrote truly about the inhabitants of Crete or possibly because the Cretans considered him a speaker inspired by the Greek gods. He was known as one of the wisest men of Crete.
▣ "Cretans are always liars" This is in hexameter poetic form. The Cretans believed and bragged that Zeus was buried on their island. The term "cretinous" meant "a liar." In this context this characterization seems to relate to the false teachers, not the churches or the general public.
▣ "lazy gluttons" The basic meaning of the phrase is greed (cf. Phil. 3:19).
1:13 "reprove them severely" This literally means "cut off with a knife." This is a present active imperative. This strong term is used only here in the NT. Additional admonitions to strongly rebuke can be seen in 1 Tim. 5:25; 2 Tim. 4:2; Titus 2:15.
▣ "so that they may be sound in the faith" This shows that discipline is to be redemptive, not punitive (cf. I Cor. 5:5; Heb. 12:5-13). The pronouns in v. 13 refer to the false teachers (cf. 2 Tim. 2:25-26). The term "sound" is a recurrent theme in the Pastoral Letters, which refers to something being healthy (cf. 1 Tim. 1:10; 2 Tim. 1:13; 4:3; Titus 1:9,13; 2:1,2,8).
1:14 "Jewish myths" These myths may be connected to Jewish speculation about the genealogy of the Messiah (cf. 3:9; I Tim. 1:4; 2 Tim. 4:4). For a good discussion of the differing connotations of "myth" see G. B. Caird, The Language and Imagery of the Bible, pp. 219-242.
▣ "and commandments of men" This, in context, seems to refer to the Oral Tradition of the Jews, later codified in the Babylonian and Palestinian Talmuds (cf. Isa. 29:13; Mark 7:7-8; Col. 2:16-23).
▣ "who turn away from the truth" This is a present middle participle. These false teachers continue to turn away from the gospel. See Special Topic: Truth at I Tim. 2:4.
1:15 "To the pure, all things are pure" "Everything" is put first in the Greek sentence for emphasis. This truth is hard for some believers to understand (cf. 1 Tim. 4:4; Mark 7:15-23; Luke 11:41; Rom. 14:14,20; I Cor. 10:23-33)! This possibly relates to asceticism so common in Greek religious philosophical traditions (cf. 1 Tim. 4:3; Col. 2:20-22). Legalistic Christians often lose the biblical balance at this very point (cf. Rom. 14:1-15:13)!
▣ "but to those who are defiled and unbelieving, nothing is pure" The first cognate verbal is a perfect passive participle and the second is a perfect passive indicative, which speaks of a settled state produced by an outside agent, here possibly the evil one. This type of person twists everything and everyone for
personal interest (ex. Acts 20:29).
1:16 "They profess to know God" "God" is placed first in the Greek sentence for emphasis. These false teachers claim to be religious! They claim godliness based on human regulations (cf. Isa. 29:13; Col. 2:16-23), but in reality, they are defiled. Some see this as another evidence of the Jewish element of the heresy because of the term "God" rather than Christ. For "profess" see SPECIAL TOPIC: CONFESSION at 1 Tim. 6:12.
▣ "but by their deeds they deny Him" This is a present middle indicative. Believers' lifestyle choices give evidence of their true conversion (cf. Matt. 7:16,20; I John and James).
▣ "detestable" This is a term used often in the Septuagint translated "abominable" (cf. Rev. 17:4) and is often associated with idolatry. It literally means "smelly" (cf. Rev. 21:8).
▣ "and disobedient and worthless for any good deed" What a shocking phrase (cf. I Cor. 3:10-15; II Pet. 1:8-11)! The word "disobedient" is also used in 3:3 to describe how believers lived before the grace of God/Christ changed them (3:4)! And the word "worthless" literally means "failure to pass the test" (dokimos with the alpha privative, cf. I Cor. 9:27; 2 Tim. 3:8). See Special Topic: The Greek Term for "Testing" at 1 Tim. 6:9.
