Titus 1:11 – 2:15 Bible Teaching

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We left off with verse 11 last week, where Paul, writing to Titus about some of the dangers to be addressed, and he mentioned the circumcision (Jews) who were misleading families with empty words and added at verse 11

Titus 1:11-16 and 2:1-15
January 3rd 2021
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11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

He goes on now, so let’s read to the end of the chapter:

12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

Okay, after telling Titus to stop short the empty misleading diatribes the circumcised enemies of the faith were bringing to the table Paul adds at verse 12

12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

That is, one of the “Circumcised Cretans who was full of empty words that were misleading families.”

And Paul cites “even a prophet of their own,” which appears to refer to one of their muses or poets or prophets (titles given by the Greeks to one who was regarded as the interpreter of the gods).

In this case the prophet is believed to be a man named Epimenides, a native of Crete, who lived to be 157 years old and left behind quite a reputation, including the fact that he himself said,

“The Cretians are alway liars, evil beasts, slow bellies.”

Frankly, historically, to be a Cretan was synonymous with also being a liar in the same way to be from Corinth in that day was to be seen as licentious.

It is believed that their reputation for lying was due to some claim they made about Jupiter which the rest of Greece disliked – but this is uncertain.

Their own poet also called them, “evil beasts” which would imply, that there was a great lack of civility and that their lack of refinement was accompanied with what commonly exists in that condition–the unrestrained indulgence of wild passions.

When their own poet said they were, ”slow bellies” it appears to suggest that they were slothful and gluttonous.

Perhaps Paul was first speaking of the Circumcised and now he is referring to native Cretes. Again, can’t really tell. And while the description is certainly not very flattering, what Paul writes next has always blown my mind. He says (at verse 13):

13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

In other words, the fact that this was the general character of the people, as attested by one of their own prophets, was the reason why Titus should be on his guard toward them and if tempted to bring them into the ministry to be aware.

To me, this sounds like a hasty generalization, but perhaps it was more true than I want to admit and Paul felt inclined to share it.

And what does he tell Titus to do? “Rebuke them sharply” – that word translated sharply means “severely.”

Show them with severity the evil nature of their natural traits as a means to help them be “sound in the faith.”

In what way? Verse 14

14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

The Jews were known for their myths and fables which had accumulated over their 1500 year history and were far from the mark of scripture.

Paul adds, “and (also) the commandments of men that turn from the truth.”

As abrupt as Paul’s words sound to us in this day and age, agreeing that the Cretins were in general slothful liars, appears to have been important for Titus to know and hear from the Apostle as a means to equip him for what he was expected to do. Verse 15

15 Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

In Romans 14:14 says something similar, where Paul says:

“I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.”

The context is in all probability is an allusion here to the distinctions made in respect to meats and drinks among the Jews.

Some articles of food were regarded as “clean,” or allowed to be eaten; and some as “unclean” or forbidden.

However, when I think of other material things, no matter what they are, I tend to side with what he says here relative to anything and all things – nothing in and of itself is unclean.

Not heroin, not whisky, not the human body. It’s what we do with it, how we interpret it all and apply it or use it in our lives.

I’m sure there are some exceptions to this – pornography perhaps, stuff like this, but generally speaking what Paul says is all the distinctions between things ceased under the Christian dispensation, and that to those who had a conscience not easily troubled by meats and drinks and such were all okay.

Instead, we operate by two distinct principles:

First, all things are lawful but not all things are beneficial, and in conjunction with this lies the universal principle of Agape love.

It is lawful to drink vodka, but first, is it beneficial to the world around me (it may or may not be, all things considered) and secondly, will partaking in it in anyway produce non-love toward others – meaning will I drive drunk, lose my job, act meanly toward others, etc. etc.

Here, Paul reminds Titus that he might avoid condemning the Cretes based on items alone when he says:

“Unto the pure all things are pure,” meaning don’t pick on anyone for the food or drink consumed, however, he adds:

“but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

This is the point – if they have not been liberated in Christ and filled with the Holy Spirit to guide and direct them, everything will be used in the wrong way and therefore becomes defiled and all of it will likely end up adding to their innate depravity.

Why? Paul describes it perfectly, saying:

“But even their mind and conscience is defiled.”

Defiled minds means “a defiled outlook” on life and the things around us. And then Paul rounds out the picture of them, saying at verse

16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

This seems to address the circumcised (or the Jewish teachers particularly) who were full of empty words and lead people astray with them (meaning with their empty words or professions) but Paul adds

“But in works they deny him, being abominable, and disobedient, and relative to every good work, reprobate.”

In their conduct they are abominable, but in the Greek the word is dbel-ook-tos and is not found anywhere else in the Record and means utterly detestable.

Disobedient and relative to every good work “reprobate,” (ad-ok-ee-mos) which means totally lacking judgment.

Pretty stern description to Titus on the nature and character of some of the people on Crete relative to the faith.

And this brings us to chapter 2. So let’s read beginning at verse 1 where Paul writes:

1 But speak thou the things which become sound doctrine:
2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
3 The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;
4 That they may teach the young women to be sober, to love their husbands, to love their children,
5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
6 Young men likewise exhort to be sober minded.
7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Savior in all things.

Okay, back to verse one where Paul now says, in relation to what he said in chapter one:

1 But (meaning, what to do is) speak thou the things which become sound doctrine:

Why speak sound doctrine? At verse 2 he begins to explain why,” saying:
2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

That “all aged men” and from this there is no reason to suppose that the apostle is speaking particularly to those who were in office or who were technically called elders or presbyters.

If he had, he would have used the common word, presbyter, here instead of an unusual word that plainly means aged man and which is only used in Luke 1:18 which is translated, “For I am an old man,” and Philemon 1:9, where it says, “being such an one as Paul the aged.”

Therefore this does not have reference to an office. He recommends that Titus’s teachings should lead the men to six characteristics, namely:

sober, grave, temperate, sound in faith, in charity, in patience.

Since he addresses older men here, he will move on and also address older women, and then young men.

At verses three through five Paul says, relative to the Older women:

3 The aged women likewise, that they be in

behavior as becometh holiness,
not false accusers,
not given to much wine,
teachers of good things;
4 That they may teach the young women to be sober,

These are five recommendations given by Paul to the Older Women and then at this point Paul shifts his attention to young women, and in addition to having the old women to teach them to be “sober” adds six more recommendations to them, including:

to love their husbands,
to love their children,
5 To be discreet,
chaste,
keepers at home, good,
obedient to their own husbands,

and adds, “that the word of God be not blasphemed.”

The word used to the line, “to love their husbands,” does not occurs anywhere else in the New Testament. It’s filandros and means love for man. It’s associated with being friends with, and does not refer specifically to eros love, or storgay love, or even agape love.

It’s tied to respect, in my estimation, and to esteem.

Paul also adds, “to love their children,” and from this we might suppose that this was unnecessary, right? Mothers love their children naturally! Not always. And this advice seems to speak to having a good disposition toward them – friendly, and not combative.

At verse five Paul adds toward the younger women

5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

This advice is not so welcome in every part of the modern world as the phrase, “keepers of the home, means exactly that, be attentive to domestic concerns.

And then Paul drops another bomb on today’s modern mind, saying

“Obedient to their own husbands.”

It’s the same word Paul uses in Ephesians 5:22 and Colossians 3:18 and if you want an exegeted explanation of this term go to the archives and listen or watch the verse by verse on Ephesians 5:22 – we took some time on it.

Paul adds that they ought to be this way in character so “that the word of God be not blasphemed,” which seems to mean in other words that the “gospel may not be injuriously spoken of on account of the inconsistent lives of those who profess to be influenced by it.”

At verse six Paul speaks of the young men and gives six recommendations of character, saying:

6 Young men likewise exhort to be

sober minded
In all things shewing thyself a pattern of good works:
in doctrine shewing uncorruptness,
gravity,
sincerity, 8
sound speech, that cannot be condemned;

And a reason he gives is so that
“He that is of the contrary part may be ashamed,” meaning that others who stand contrary to such a young man would find themselves ashamed.

Then, as he also does in the Epistle to Timothy, Paul moves on to give advice for servants and says at verses 9-10:

9 Exhort servants to be
obedient unto their own masters, and
to please them well in all things;
not answering again; (which means not contradiction or smarting off)
not purloining (which means, appropriating to oneself what belongs to a Master)
but shewing all good fidelity;

And the purpose?

“that they may adorn the doctrine of God our Savior in all things.

In all of these examples, Paul’s reason for this advice is so that these believers, whether old men or women, young women or young men, or slaves, would evidence a good walk and not bring shame to the Gospel of Christ.

At this point he adds the following which we have time to cover while wrapping up the chapter.

It is a great summary of the purpose and point of why Jesus Christ did what he did and what it ought to look like to those who are watching believers from the outside looking in. And so he says:

11 For the grace of God that bringeth salvation hath appeared to all men,
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
13 Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;
14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

Jump back to verse 11 where Paul adds:

11 For the grace of God that bringeth salvation hath appeared to all men,

“The favor of God has to all men appeared,” or perhaps a better ways to read this is, “the grace which brings salvation to all men has been revealed.”

It is available to all peoples now is one meaning OR it means that the plan to redeem all people is now in place.

Whichever interpretation we go with the main sense is that the gospel was adapted to human kind – whether old, young, male female, servants or masters. And when it has been embraced what does it mean, what will it do? (verse 12)

12 Teaching us (instructing us who believe) to deny all the surrounding ungodliness and worldly lusts,(and reminding us that) we should live soberly, righteously, and godly, in this present world;

This is the fourth time that Paul uses the word sober in this short chapter. It means restraint of passions.

Righteously. Justly. Godly in that present age (the King James says, “in this present world.”)

He adds at verse 13

13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

Again we have the apostle telling his disciples to be looking, expecting, watching and waiting for, “that blessed hope, (meaning Christ) and “the glorious appearing of the Great God and our Savior Jesus Christ.”

To them, to him (Titus) then.

In most cases in the Record, when it speaks of the appearing or return of someone from heaven, the finger points to Jesus.

2nd Peter 3:12 reads,

“Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?”

In my estimation what Paul says here is referring to Jesus as well, as did Peter, and when they say that God or that great God would appear they are unquestionably speaking of the deified Christ. Consider the following:

First, a plain reading of the Record would suggest that Paul is speaking of the Lord Jesus Christ here.

However, we also know that the “coming” of God, as such, is not spoken of in this manner in the New Testament.

Third, the expectation of Christians was directed to the advent of the ascended Saviour, not to the appearing of God as such.

Fourth, that this language, however, clearly is used to show that the Lord Jesus returning was Divine and that the name God might properly be applied to him.

That fifth, if the apostle did not mean this he used such language that is really confusing, and

(7.) that the fair construction of the Greek here, according to the application of the most rigid rules, abundantly sustains this interpretation.

Paul continues and says, related to verse thirteen and supporting it even more:

14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

This is another fantastic passage that summarizes for us the reason, the purpose, the main focus of why God sent his Son –

First, that he might redeem us from all iniquity. (meaning that he might pay the ranson for our sin).

“And second, to purify to himself a peculiar people.”

To make us holy (purify) “unto himself,” to his family as His children, “a peculiar people.”

1st Peter 2:9 says, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.”

That word translated peculiar is per-ee-poi-ay-sis. Here in Titus the word translated peculiar is per-ee-oh-see-os, and it means “being beyond the usual. Distinct, and in this case, “distinct through an abundance of purity or holiness.”

But what really makes this word choice unique is that is then specifically speaks of believers who are distinct BECAUSE they belong to Christ, and NOT just different from other souls.

This is the distinction it refers to – that we are peculiar due to the fact that we are His. And then he adds

“Zealous of good works.”

Which makes sense because if we are owned by Christ, we would be zealous of doing good.

Paul concludes with:

15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

Be sure, certain and command such teachings with authority.

When Paul adds, “Let no man despise thee,” he seems to be saying, conduct yourself in such a way that others will respect you and not despise or hate you for some unseemly reason or another.

And this leads us to our last chapter which I think we will cover next week.

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