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Tito 1

Bob Utley · You Can Understand the Bible

Tito 1

Brief Background Titus is part of the collection of Paul's letters known as "the Pastoral Letters." This is because 1 Timothy, Titus, and 2 Timothy deal with Paul's admonitions to his co-workers on how to deal with false teachers how to establish leadership in local churches how to encourage godliness The apparent chronological order of these books is: 1 Timothy and/or Titus then later, 2 Timothy. Titus deals with the same subjects as 1 Timothy. Titus may have been written first because its introduction is so lengthy and theologically involved, much like Romans. The geographical movements of Paul and these co-workers do not fit into the geographical movements of Paul in Acts. Therefore, many (me included) assume that this is evidence that Paul was released from prison and conducted a fourth missionary journey. See full notes in Introduction to Timothy. The dates for this fourth missionary journey would have to be sometime between the early A.D. 60's to A.D. 68 because Paul was beheaded under Nero and Nero killed himself in A.D. 68. Titus, the Man Titus was one of Paul's most trusted co-workers. This is evidenced by the fact that Paul sent him to the troubled churches of Corinth and Crete. He was a full Gentile (Timothy was only half-Greek), converted under Paul's preaching. Paul refused to circumcise him (cf. Gal. 2:3). He is mentioned often in Paul's letters (cf. 2 Cor. 2:13; 7:6-15; 8:6-24; 12:18; Gal. 2:1-3; 2 Tim. 4:10) and it is very surprising that Luke does not mention him in Acts. Some commentaries theorize that he may have been a relative of Luke (possibly a brother) and to include his name would have been seen as an act of cultural impropriety on Luke's part Titus is Luke's major source of information about Paul's life and ministry and, therefore, like Luke, would not be named He accompanied Paul and Barnabas to the all important Jerusalem Council, recorded in Acts 15, where the issue of the new Gentile believers' relationship to the Mosaic Law was debated and settled. This book focuses on advice Paul gives Titus about his ministry on Crete. Titus is acting as Paul's official apostolic surrogate/legate. The last data in the NT about Titus is that he was sent to minister in Dalmatia (cf. 2 Tim. 4:10). The False Teachers There is obviously a group of false teachers on Crete who opposed Paul's gospel. Their theological teachings led to conflict with the godly lifestyle that is expected of all believers. references to godly living: Titus 1:1,16; 2:7,14; 3:1,8,14 summaries of character qualities: Titus 2:11-14; 3:4-7 There is an obvious Jewish flavor to this false teaching (cf. Titus 1:10,14; 3:8-9). These heresies are a combination of Jewish legalism and Greek speculative thought (Gnosticism). They are similar to the false teachers addressed in 1 Timothy, Colossians, and Ephesians. The focus of the Pastoral Letters is on heresy, and not exclusively church organization. SPECIAL TOPIC: GNOSTICISM

Tito 1:1-3

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 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" short bald bow-legged brushy eye brows protruding eyes his personal sense of being least of the saints because he originally persecuted the Church (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15) 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; 2 Sam. 7:5,8; 2 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. God is mentioned five times in the opening of this letter (cf. Titus 1:1-4). This may also explain why the title "Savior" is used three times for God the Father as well as three times for Jesus. It is obvious from Titus 1:10,14; 3:8-9 that there was a Jewish element to the controversy on Crete. SPECIAL TOPIC: MY SERVANT ▣ "an apostle" This is literally "sent one," which had the implication within Greek literature and rabbinical Judaism of one delegated with official authority. It is similar to our concept of ambassador (cf. 2 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 1 Tim. 6:21; 2 Tim. 4:22; and Titus 3:15 clearly show. SPECIAL TOPIC: SEND (apostellō) ▣ "for the faith" The NOUN has no DEFINITE ARTICLE; therefore, it could refer to one's personal trust in Christ faithful living (OT sense) the body of Christian doctrine (i.e., usually with ARTICLE, 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 stimulate the faith of those already saved 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. according to faith, Titus 1:1 according to piety, Titus 1:1 according to the command, Titus 1:3 according to common faith, Titus 1:4 according to appoint, Titus 1:5 (compound word) according to the teaching, Titus 1:9 Obviously there is a standard of truth and conduct (cf. Titus 3:5,7). SPECIAL TOPIC: THE FAITH (NT) SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS ▣ "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. SPECIAL TOPIC: ELECTION SPECIAL TOPIC: HE CHOSE US ▣ "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; 1 John 2:21; 3 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! SPECIAL TOPIC: GNOSTICISM ▣ "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). 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; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 1 Thess. 3:13; 4:3). The purpose of the gospel does not end until all know the Savior and all reflect His character. SPECIAL TOPIC: GODLINESS SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS 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; see full note at 2 Tim. 1:10). 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; 1 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. SPECIAL TOPIC: ETERNAL SPECIAL TOPIC: HOPE ▣ "God, who cannot lie" Our faith rests on God's faithfulness and trustworthiness regarding His promises (cf. Num. 23:19; 1 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). SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "promised long ages ago" This is an AORIST MIDDLE INDICATI VE. 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." This may refer to God's redemptive promises and provisions before creation (cf. Matt. 25:34; John 17:24; Eph. 1:4; 1 Pet. 1:19-20; Rev. 13:8). 1:3 NASB, NKJV, NRSV "at the proper time" NJB, Peshitta "in due time" "at the right 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 the pervasiveness of the Koine Greek language (all could hear) the political peace of Rome (all could travel) 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. 1 Cor. 9:17; Gal. 2:7; 1 Thess. 2:4; 1 Tim. 1:11) and also the stewardship of all believers (cf. 1 Cor. 4:1-2 and 1 Pet. 4:10). ▣ "God our Savior" This is a common title for God in the Pastoral Letters (cf. Titus 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. Titus 1:4; 2:13; 3:6). It was a title (as was "Lord") claimed by the Roman Caesars. SPECIAL TOPIC: OUR SAVIOR

Tito 1:4

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 Titus 3:15). Titus was Paul's faithful Gentile Apostolic legate. It is unusual that he is not named in Acts (see Introduction II. C.). SPECIAL TOPIC: TITUS ▣ "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 1:10. It is a familial imagery 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 1:3. 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. ▣ "faith" See SPECIAL TOPIC: THE FAITH ▣ "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, C 2 , 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 UBS 4 gives the shorter reading an "A" rating (certain). For "Father" see SPECIAL TOPIC: THE FATHERHOOD OF GOD SPECIAL TOPIC: GRACE, MERCY, AND PEACE IN PAUL ▣ "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. Titus 1:3-4; 2:10,13; 3:4,6). It is used of God in Titus 1:3 and of Jesus in Titus 1:4. Using OT titles of God applied to Jesus was a common way for the NT authors to assert the deity of Jesus. SPECIAL TOPIC: CHRIST JESUS AS LORD

Tito 1:5-9

1:5 "For this reason" Titus' assignment was to set in order the things that were lacking or left undone 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. SPECIAL TOPIC: CHURCH POLITY ▣ "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. Titus 1:9,13; 2:4,5,8,10,12,14; 3:7,8,13,14). Paul wanted Titus to set (AORIST MIDDLE SUBJUNCTIVE) in order what remains appoint (AORIST MIDDLE 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. Titus 1:7) and "pastors" (cf. Acts 20:17,28; note Titus 1:5,7). This term has a Jewish background, while "overseers" has a Greek city-state political-administrative background. Notice the qualification in 1 Tim. 3:6 that they not be new converts is left out. This implies these were new churches being structured or organized. SPECIAL TOPIC: ELDER ▣ "as I directed you" This is an AORIST MIDDLE IMPERATIVE. Titus was acting as Paul's apostolic surrogate. 1:6 "if" This is a FIRST CLASS CONDITIONAL SENTENCE. Paul assumed there would be qualified men in every city. SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII ▣ "is above reproach" NKJV, NRSV, Peshitta "blameless" "without fault" "irreproachable character" This is the key to all of the qualifications, both positive and negative, of both 1 Timothy and Titus (cf. Titus 1:6,7; 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. Titus 2:5,8,10; Acts 2:47; 4:4,31; 5:13,42). See full note 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: they proof-text one or more of these qualifications, but ignore or depreciate others they add to these guidelines and claim biblical authority for the additions they interpret these rules in light of our day instead of a first century culture, which was disrupted by false teachers they take ambiguous phrases and turn them into dogmatic rules that universally apply Please consult my more complete discussion on 1 Timothy 3, www.freebiblecommentary.org. SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH ▣ "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 polygamy remarriage after divorce second marriage after the death of a spouse 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. The first was not a problem in the Roman Empire but may have been a problem in the Jewish community (Jacob, Elkanah, David, Solomon). 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. The third was a major concern of the Early church, especially Tertullian, and is still a problem in Europe; however in 1 Tim. 5:14 (cf. Rom. 7:1-3; 1 Corinthians 7) widows can remarry with no reproach. The fourth relates to the false teachers' depreciation of marriage (cf. 1 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 other qualifications as well. It is also possible these qualifications are affected by the false teachers! ▣ Does Titus 1:6 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. Titus 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. SPECIAL TOPIC: BISHOPS/OVERSEERS ▣ "as God's steward" This refers to a household steward (cf. 1 Cor. 4:1; 9:17). This family term is related to the qualifications of Titus 1:6. The pastor as a family man reflects how he will lead the church. There are five negative characteristics in Titus 1:7 and six positive characteristics in Titus 1:8. SPECIAL TOPIC: VICES AND VIRTUES IN THE NT ▣ NASB, NKJV, Peshitta "not self-willed" NRSV, TEV "not arrogant" "never arrogant" 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. 2 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. ▣ NASB, NRSV "not addicted to wine" "not given to wine" "or a drunkard" "nor a heavy drinker" "not excessive in the use of wine" This seems to be an allusion from the Septuagint of Prov. 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; Prov. 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; 1 Cor. 8-9; 10:23-33). SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL (fermentation) AND ALCOHOLISM (addiction) ▣ "not pugnacious" NKJV, NRSV, TEV, NJB "not violent" "not too ready to strike with the hand" 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" "not greedy for money" "or greedy for gain" "or greedy for money" "nor avaricious" "not a lover of filthy lucre" This same problem is reflected in the false teachers in Titus 1:11. See fuller note at 1 Tim. 3:8. SPECIAL TOPIC: WEALTH 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; 1 Pet. 4:9; 3 John 1:5). ▣ "loving what is good" Both of the first two terms of Titus 1:8 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. ▣ NASB, NJB "sensible" "sober-minded" "prudent" "disciplined" "sober" 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. See full note at 1 Tim. 3:2. ▣ "just, devout" "just, holy" NRSV, NJB "upright, devout" "upright, holy" "just, pious" 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 iimagery in 1 Cor. 9:25. It is also used of a quality of Christian maturity in Titus 2:2 and 2 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 (cf. Eph. 2:2-3). This describes a believer who has become Christ-controlled. 1:9 NASB, NKJV "hilding fast the faithful word" "must have a firm grasp of the word that is trustworthy" "must hold firmly to the message whch can be trusted" "a firm grasp of the unchanging message" "Holding fast the doctrine of faith" 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! SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) ▣ NASB, NRSV "which is in accordance with the teaching" "as she has been taught" "which agrees with the doctrine" "of the tradition" Church leaders must pass on the Apostolic truths they have been taught without change. SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH ▣ "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). SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS ▣ "and to refute those who contradict" The next few verses (cf. Titus 1:10-16) describe the attitudes and actions of these false teachers. There was an obvious Jewish element (cf. Titus 1:10,14). It is possible this entire list of qualifications is affected by the teaching of the heretics!

Tito 1:10-16

1:10 "rebellious men" NKJV, NJB "insubordinate" "rebellious people" "who rebel" "unruly" This is the term "be subject" (hupotassō) with an ALPHA PRIVATIVE (cf. Titus 1:6). This means "not under authority." This relates contextually to "those who contradict" in Titus 1:9. They are described in Titus 3:9-11. SPECIAL TOPIC: SUBMISSION ▣ "empty talkers and deceivers" NKJV, NRSV "idle talkers and deceivers" "deceive others with their nonsense" "who talk nonsense and try to make others believe it" "vain 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 Titus 1:10) 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 1 John, which focus on appropriate lifestyle and true doctrine. SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW SPECIAL TOPIC: CIRCUMCISION 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; 1 Cor. 16:19; Col. 4:15; 1 Tim. 3:15) or to the exploitation of widows and those they talk to from house to house (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; 2 Pet. 2:3,14; Jude 1:16). 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. exploitation of money exploitation of sexual freedom a claim to unique and direct revelation If your religious leaders want your money, your wife, and claim God told them—run! SPECIAL TOPIC: WEALTH 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; 1 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. Paul quoting this pagan sage does not imply the inspiration of his writings, but Paul's attempt to clearly connect and instruct these readers/hearers. ▣ "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 MIDDLE 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. 1 Cor. 5:5; Heb. 12:5-13). The PRONOUNS in Titus 1:13 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). SPECIAL TOPIC: SOUND TEACHING SPECIAL TOPIC: THE FAITH (NT) 1:14 "Jewish myths" These myths may be connected to Jewish speculation about the genealogy of the Messiah (cf. Titus 3:9; 1 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. SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS 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; 1 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. SPECIAL TOPIC: CONFESS/PROFESS SPECIAL TOPIC: KNOW ▣ "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; 1 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. 1 Cor. 3:10-15; 2 Pet. 1:8-11)! The word "disobedient" is also used in Titus 3:3 to describe how believers lived before the grace of God/Christ changed them (Titus 3:4)! The word "worthless" literally means "failure to pass the test" (dokimos with the ALPHA PRIVATIVE, cf. 1 Cor. 9:27; 2 Tim. 3:8). SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS