Words for the Wise, The Integrity of Sound Doctrine, Titus 2 NIV (UK)

Titus 2 New International Version - UK (NIVUK)

Doing good for the sake of the gospel

2 You, however, must teach what is appropriate to sound doctrine. ² Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance.

³ Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. ⁴ Then they can urge the younger women to love their husbands and children, ⁵ to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.

⁶ Similarly, encourage the young men to be self-controlled. ⁷ In everything set them an example by doing what is good. In your teaching show integrity, seriousness ⁸ and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.

⁹ Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, ¹⁰ and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Saviour attractive.

¹¹ For the grace of God has appeared that offers salvation to all people. ¹² It teaches us to say ‘No’ to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, ¹³ while we wait for the blessed hope – the appearing of the glory of our great God and Saviour, Jesus Christ, ¹⁴ who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good.

¹⁵ These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you.

How much does doctrine direct your life? From Elim Missions

Titus 2

Have you ever thought of that question?

Here's another:

Is doctrine just about what you believe or about what you become?

Titus teach doctrine:

The Word of God, v5

God being Saviour, v10

The grace of God, v11

The return of Jesus Christ, v13

Redemption, v14

And why teach these doctrines?

So that whether you are an older man or woman, a younger woman or man or a worker you become nicer people.

Doctrine should direct you to being a better person.

The IVP New Testament Commentary Series

Godly Living and Social Groups (2:1-10)

It had been Paul's practice to urge Christians to remain in the place in life that they occupied at the time of conversion (1 Cor 7:8, 17, 20, 24). This meant, among other things, that becoming a Christian did not release one from social assignments. And the organization of roles and behavior in the church was not to diverge unnecessarily from the greater social structure.

But the emphasis on unnecessarily should not be missed. It implies limitations. As important as the mission mandate was to Paul, he would not do just anything to make the gospel appealing to the unbeliever. The church must live within the world, which is fallen, and within cultures, which in various ways express this fallenness, but it must do so critically, measuring everything against the Word of God. It will undoubtedly find that much of any given culture can be accepted, worked with and (in Christ) improved upon; but wherever the culture encourages or advocates behavior that violates the will of God, the church must make its stand for God, whatever the consequences (compare Acts 5:29). The point to be observed in this context is that responsible Christian living within society, which promotes mission while not compromising God's values, is a part of God's will.

Apparently, revolutionary teaching was penetrating the Cretan communities through the opponents' doctrine. The visible effects produced in the churches would not go unnoticed by the outsider; doctrinal subtleties, however, tended to be an "in-house" affair, invisible or irrelevant to the outsider. Consequently, Paul's instructions aim to restore social stability and protect the church's witness.

The IVP New Testament Commentary Series

The Sound Doctrine and Social Ethics (2:1)

Christian ethics and the Christian message are meant to be inseparably and harmoniously related. Paul's command in verse 1 binds Titus to this principle. He does so because the opponents had rejected the message and perverted the concept of a Christian way of life.

Sound doctrine, the approved teaching of the Christian faith which produces spiritual health, is the immovable foundation of the Christian life. What is taught about Christian living must be in accord with (or correspond to) it. Paul measures this in two ways.

First, the Christian message is the source of the real Christian life. It is salvation through Christ that has introduced this new manner of life (2:12). Without the message there can be no Christian ethics. Consequently, many of the terms that describe aspects of godly living in verses 2-10 represent the possibilities of belief and in principle do not have their beginning in human effort. Here Christian and secular "respectability" part ways.

Second, the Christian manner of life accords with the Christian message by serving its missionary purpose. It adorns the gospel and makes it attractive to those who look on (2:5, 8, 10).

This opening command is therefore not simply a transition to bring the readers from 1:16 to the practical teaching of 2:2. Rather, it reminds Titus and Christian teachers that Christian ethics to be Christian must emerge from, correspond to and serve the message of the Scriptures. Furthermore, every believer's lifestyle must be subjected to the test of biblical principles; the alternative is to allow our lives to be shaped and approved by a value system that is opposed to God's.

The IVP New Testament Commentary Series

More Instructions to Titus (2:15)

Paul's thought turns briefly to remind Titus of his duty in relation to the doctrine just laid down (these . . . things refers at least to vv. 1-14, perhaps also to 1:5-16). In the original Greek sentence three verbs combine to describe Titus's responsibility toward the Cretan churches. First, he must teach (literally, "speak") this doctrine. Thus at the outset Paul emphasizes the need to communicate not only the practical teaching of verses 1-10 but also the content of the creedal material in verses 11-14, particularly as the latter provides the reason and basis for the former.

The following two verbs, encourage and rebuke, reveal the two main thrusts of communication. Encourage can also mean "urge" and "exhort." In any case, it is a positive use of Christian doctrine for edification. Rebuke, however, is corrective in its thrust and implies that Paul's teaching is also designed to get wayward believers back on track (1:13; 2:1). Of course, uppermost in Paul's mind here are the effects of the false teaching on the conduct of individual Christians in Crete.

As one chosen by God to serve the churches, the Christian teacher or leader has authority to carry out such a command. Titus, as the apostle's delegate, shared Paul's authority. The gravity and need of the situation required that the people recognize that this doctrine was to be accepted and responded to as God's instruction. These were not merely helpful suggestions, but divine commands.

It is in view of this delegated authority that the personal command is given: Do not let anyone despise you. Obviously, neither Titus nor any Christian leader can control the feelings and actions of others. And in this situation Paul anticipated opposition to his delegate's authority (1:9-10, 13; 3:10). But for his part Titus was to insist on his authority (and not allow others to ignore him or "go over his head") and behave in a commendable manner (so that no one would question his suitability to lead). Christian leaders should keep in mind that authority and exemplary behaviour are to be inseparable.

The Bible Panorama

Titus 2

V 1: TEACH TRUTH Titus must speak things which are appropriate to sound teaching from God’s truth.

V 2–8: ALL AGES In a wide-ranging panorama of the church, each age range of people is to be taught and exhorted to follow God’s work and to honour Him in what they think and say.

 V 9–10: SUBMISSIVE SLAVES  Slaves are to obey their masters, without answering back, and show faithfulness that adorns God’s Word.

 V 11–14: GOD’S GRACE God’s grace has caused His salvation to be offered to all men. The evidence of acceptance of God’s offer is a sober, holy, and righteous lifestyle, a looking for the appearing of the Lord Jesus Christ, an appreciation of His redemptive death on the cross, and a purity and zeal that mark His people out as different.

 V 15: CONSISTENT CONDUCT In speaking, exhorting and rebuking with God’s authority, Titus is to live in such a way that no one will despise him because of any lack of correlation between his lifestyle and his teaching and preaching.

Dictionary of Bible Themes

8236 doctrine, purpose of

Sound doctrine is intended to shape and mould the people of God for life and service in the world.

The purpose of doctrine for the individual

It leads to repentance 2Ti 2:25

It leads to salvation 1Ti 4:16 See also Jn 20:31; 1Co 1:21-24; 2Ti 3:14-15

It is necessary for Christian maturity and effective service 2Ti 3:16-17 See also Ps 19:7-8; Ac 2:42-43; Eph 4:11-14; Heb 5:13-14

It makes possible a defence of the faith 1Pe 3:15-16 See also Col 2:2-4; Jude 3

It leads to enrichment and blessing Dt 32:1-4 See also Ps 19:7-11; Ps 119:97-104; Isa 55:10-13; Eze 3:1-3

It leads to perfection Col 1:28

Doctrine as the basis of faithful ministry in the church

Tit 1:9 See also 1Ti 4:6,13-16; 2Ti 1:13-14; 2Ti 2:2; Tit 2:1

The purpose of sound  Doctrine.

1.      It is necessary for Christian maturity and effective service

1  Timothy 4:9-16New International Version - UK (NIVUK)

9 This is a trustworthy saying that deserves full acceptance. 10 That is why we labour and strive, because we have put our hope in the living God, who is the Saviour of all people, and especially of those who believe.

11 Command and teach these things. 12 Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity. 13 Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching. 14 Do not neglect your gift, which was given you through prophecy when the body of elders laid their hands on you.

15 Be diligent in these matters; give yourself wholly to them, so that everyone may see your progress. 16 Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers.

2.    It makes possible a defence of the faith

Colossians 2:1-8New International Version - UK (NIVUK)

2 I want you to know how hard I am contending for you and for those at Laodicea, and for all who have not met me personally. 2 My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, 3 in whom are hidden all the treasures of wisdom and knowledge. 4 I tell you this so that no one may deceive you by fine-sounding arguments. 5 For though I am absent from you in body, I am present with you in spirit and delight to see how disciplined you are and how firm your faith in Christ is.

Spiritual fullness in Christ

6 So then, just as you received Christ Jesus as Lord, continue to live your lives in him, 7 rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.

8 See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces[a] of this world rather than on Christ.

3.     It leads to enrichment and blessing

Isaiah 55:8-13New International Version - UK (NIVUK)

8 ‘For my thoughts are not your thoughts,

    neither are your ways my ways,’

declares the Lord.

9 ‘As the heavens are higher than the earth,

    so are my ways higher than your ways

    and my thoughts than your thoughts.

10 As the rain and the snow

    come down from heaven,

and do not return to it

    without watering the earth

and making it bud and flourish,

    so that it yields seed for the sower and bread for the eater,

11 so is my word that goes out from my mouth:

    it will not return to me empty,

but will accomplish what I desire

    and achieve the purpose for which I sent it.

12 You will go out in joy

    and be led forth in peace;

the mountains and hills

    will burst into song before you,

and all the trees of the field

    will clap their hands.

13 Instead of the thorn-bush will grow the juniper,

    and instead of briers the myrtle will grow.

This will be for the Lord’s renown,

    for an everlasting sign,

    that will endure for ever.’

Habakkuk 2:1-3New International Version - UK (NIVUK)

2 I will stand at my watch

    and station myself on the ramparts;

I will look to see what he will say to me,

    and what answer I am to give to this complaint.[a]

The Lord’s answer

2 Then the Lord replied:

‘Write down the revelation

    and make it plain on tablets

    so that a herald[b] may run with it.

3 For the revelation awaits an appointed time;

    it speaks of the end

    and will not prove false.

Though it linger, wait for it;

    it[c] will certainly come

    and will not delay.

4.    Doctrine as the basis of faithful ministry in the church

2 Timothy 1:13-14New International Version - UK (NIVUK)

13 What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. 14 Guard the good deposit that was entrusted to you – guard it with the help of the Holy Spirit who lives in us.

2 Timothy 2:1-2New International Version - UK (NIVUK)

The appeal renewed

2 You then, my son, be strong in the grace that is in Christ Jesus. 2 And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others.

Encyclopedia of The Bible

DOCTRINE  (διδασκαλία, διδαχή, basically meaning teaching, usually emphasizing the content of what is taught). These two words occur forty-eight times in the NT and are tr. “doctrine” in all but two instances in the KJV.  The RSV and NEB more often tr. Them  “teaching” or “instruction.” There is no single OT word which means “doctrine,” but see תּﯴרָה, H9368, “law,” esp. in later Judaism; לָמַד, H4340, to “teach,” or “instruct” or “learn,” אֱמוּנָה, H575, “truth.”

In the Gr. world, teaching (esp. didaskalia) implied the communication of knowledge, either of an intellectual or technical nature. For the most part it had a clear intellectual character.

Among the Jews, esp. in the OT, teaching served not for the communication of religious truth, but rather to bring the one taught into direct confrontation with the divine will. What is taught are the commandments; what is expected is obedience. Thus Moses is taught what he should do (Exod 4:15), and he in turn teaches Israel the commandments (Deut 4:1, 5, et al.), which they likewise are to teach to their children (Deut 6:1, 6, 7, et al.). Therefore, although a “doctrine” of the unity of God or of divine election is presupposed in OT teaching, such teaching is not the communication of such “doctrines” but instruction in the divine will.

For the most part the NT use of didaskalia and didachē corresponds more to the OT idea than to the Gr. That is, teaching usually implies the content of ethical instruction and seldom the content of dogmas or the intellectual apprehension of truth. For example, in the Pastoral Epistles “sound doctrine” which is “in accordance with the glorious gospel” is contrasted with all kinds of immoral living (1 Tim 1:9-11; cf. 6:1, 3; Titus 1:9; 2:1-5, 9, 10). Also the later work entitled the Didachē, or The Teaching of the Twelve Apostles, is a manual of ethical instruction and church discipline with scarcely any theological content.

In the NT this usage is strengthened by the relationship of didachē to kerygma, or preaching. It was by means of the kerygma that men were brought to faith in Christ (1 Cor 1:21); and the content of that kerygma included the essential data of the Christian message: the life, work, death and resurrection of Jesus Christ as God’s decisive act for man’s salvation (cf. Acts 2:14-36). Those who responded to the preaching would then be instructed in the ethical principles and obligations of the Christian life (2:42).

This relationship may be seen throughout the NT. Thus Jesus “preaches” the in-breaking of the kingdom of God (Matt 4:17; 11:28). Men are called to decision by His mighty words and deeds. But His teaching, which astonished the crowds for its authority, was replete with ethical demands (cf. the sixfold “you have heard that it was said...but I say to you” in Matt 5). So also Paul in his epistles often followed the kerygmatic content of his gospel with its ethical demands (Rom, Gal, Eph, Col). Such ethical demands were seen as the inevitable corollary of response to the kerygma.

One may note, therefore, that “doctrine” in contemporary parlance would derive more from the content of the kerygma than from the didachē in the NT.

However, since ethical instruction, or obedience to the divine will in the NT is so closely related to response to the preaching with its “doctrinal” content, it is not surprising that teaching itself eventually came to include the essential data of the faith. Thus “the elder” uses didachē to refer to the truth of the incarnation, belief in which, of course, should eventuate in love (2 John 9, 10).

This latter meaning of “teaching,” as including the essential beliefs of the Christian faith, ultimately prevailed in the Early Church and continues in vogue today by the tr. of “doctrine” for didachē and didaskalia.

Brian Houston on Preaching

 

Bibliography K. H. Rengstorff, διδάσκω, G1438, TDNT, II (1935), 135-165; C. H. Dodd, The Apostolic Preaching and Its Developments (1936); id. Gospel and Law (1951); D. M. Stanley, “Didache As a Constitutive Element of the Gospel-Form,” CBQ, XVII (1955), 216-228; J.-L. Leuba, “Teaching,” VB (Fr. orig. 1956), 414-416; J. J. Vincent, “Didactic Kerygma in the Synoptic Gospels,” SJT, X (1957), 262-273; E. F. Harrison, “Some Patterns of the New Testament Didache,” BS, CXIX (1961), 118-128; O. A. Piper, “Gospel (Message),” IDB (1962), II, 442-448; P. H. Menoud, “Preaching,” IDB (1962), III, 868, 869.

Be Blessed today,

Yours for the sake  of His amazing grace, His Church and His Kingdom

Blair Humphreys

Southport,  Merseyside, England

How to recognise a False Teacher, Titus 1

 

Titus 1New American Standard Bible (NASB)

Salutation

1 Paul, a bond-servant of God and an apostle of Jesus Christ, [a]for the faith of those chosen of God and the knowledge of the truth which is according to godliness, 2 in the hope of eternal life, which God, who cannot lie, promised [b]long ages ago, 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 Saviour,

4 To Titus, my true child [c]in a common faith: Grace and peace from God the Father and Christ Jesus our Saviour.

Qualifications 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, 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 [d]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, 9 holding 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.

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. 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. 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.

The IVP New Testament Commentary Series

Greeting (1:1-4)

How many of us really know who we are and why we are here? Of course, we all have names and our own personal histories. We have goals, dreams and characteristics which we feel give us a special identity, and these things are certainly to be valued. But when we think about reason for being, personal identity and meaning in life, do we do so with God and his will in mind?

The letter to Titus lays that challenge, among others, before us today. Much of the letter encourages rather ordinary believers, who occupy all walks of life, to consider their lives in every facet as an expression of the will of God. In fact, once life is considered in this way, the thought of "ordinariness" departs from Christian thinking about life. No matter what path God has given us to walk, we are intended to be a vital piece in God's missionary plan to reach the rest of the world. Each "piece" has meaning, each human life has inestimable value and usefulness to God, and this realization is a tremendous source of joy, satisfaction and peace. But to comprehend this, we may need to make some adjustments in the way we view life. Let's begin, then, with a look at how Paul defined his own life. Although he was an apostle, the pattern of his thinking ought also to be ours.

As he does in the opening greeting of 1 Timothy, Paul again identifies formally his status and his office and then identifies and blesses the intended recipient. In comparison with 1 Timothy, however, the apostle, using very compact language, describes in more detail his Christian raison d'etre. This sets the tone and introduces the main theme of the letter.

Opposing False Teachers (1:10-16)

Having concluded the list of qualifications for the elder with a reference to refuting error, Paul goes on to unmask the false teachers in the Cretan church. These opponents of Paul must have arisen soon after the churches were planted, but we cannot be certain exactly how this came about.

Heresy involves more than simply teaching an unorthodox doctrine. Just as the Christian message affects the whole life, heresy left unchecked penetrates deep into the community's and the individual's life and thought, leaving nothing undisturbed. But its subtle beginnings and secretive motives often make it undetectable until it has surfaced as a movement with increasing momentum. For this reason Paul identifies and unequivocally denounces the false teachers and their doctrine.

The False Teachers

What kind of people would, in the name of Christianity, oppose the true faith? Paul's indictment of them, which is designed to expose and discredit them completely, begins by revealing some tell tale clues of heresy.

Far from being innocent seekers of truth, verse 10 portrays false teachers as willful and culpable. Rebellious (see v. 6; 1 Tim 1:9) describes them as consciously defiant and in opposition to Paul's authority and work. Paul characterizes their activity as "idle" or "mere talk," a reference both to their meaningless speculation and discussions and to the pagan quality of their "knowledge" (1 Tim 1:6). But it is as deceivers (v. 10) that false teachers do their most dangerous work; they willfully lead others astray. Paul's language places them into the same category as the heretics in Ephesus, who, by misrepresenting God's law and causing others to break it, come under its condemnation (1 Tim 1:8-10).

The description those of the circumcision (v. 10) provides a clue to the identity of those troubling the Cretan churches. As the term's use elsewhere suggests, the troublemakers were Jewish converts (Acts 10:45; 11:2; Gal 2:7-9, 12). Earlier Paul opposed Jewish believers in Galatia who were teaching the need to return to the ceremonies of the law to achieve righteousness. While this is not the same group, nor precisely the same teaching (see below), we can at least see that the influences of Judaism on the church had not yet ceased.

Paul's description is too brief to make absolutely plain the meaning of ruining whole households by teaching things they ought not to teach (v. 11). This may be a reference to the turning of whole house churches to the heresy, or possibly some part of their doctrine challenged traditional concepts concerning the household. To judge from 2:1-10, their teaching may have spawned a disregard for the accepted patterns of behavior in the various social relationships. Either way, the word whole here suggests that the influence of this doctrine was thorough. In Ephesus disruptions resulted from a misunderstanding of salvation and the times, and something similar may have been at work in Crete. These false teachers disrupted the unity of the church and endangered the church's reputation with those outside, who valued highly the traditional social structure.

False teachers can also be detected by their false motives. These "Christian" teachers in Crete were seeking to make a profit from their ministry. Such financial motives expose the false teacher's selfish desire to benefit more than the hearers from the "ministry" (compare 1 Tim 6:5-10).

The description Paul has thus far given has drawn out the obvious faults of the false teachers. When their attitudes, methods and motives are exposed, there can be no doubt that these people are evil. Paul puts the cap on this expose with his surprising quotation of Epimenides (v. 12). He calls this ancient religious teacher, from the sixth century B.C., one of their own [that is, the false teachers'] prophets. This first connection probably lies in their common profession, teaching religious fables, and in their common homeland, Crete. But how does Paul mean the citation to be understood? Cretans had acquired the name liars because of their claim that the tomb of Zeus was on Crete. Thus a reference to religious deceit is at the heart of the saying. These false teachers have fulfilled Epimenides' prophecy in their own generation by propagating a religious lie. The rest of the quotation, evil brutes, lazy gluttons, associates the false religious claim with uncontrolled, wanton behavior. Notice how closely Paul's description of the errorists corresponds to the three-part saying: they are deceivers (v. 10), rebels and disrupters (vv. 10-11), with minds set on money (v. 11). Clearly, in the case of these Cretan heretics, the ancient forecast held true. Today the religious lies propagated by cult leaders (those that draw attention away from the gospel) belong to the same category. Their purpose is to attract attention to the leader or the cult's ruling elite. Their result is self-gratifying behavior on the part of the leaders and ignorance on the part of naive followers.

Paul describes the false teaching in verse 14 with two terms. The first, Jewish myths, is similar to the "myths and genealogies" mentioned in 1 Timothy 1:4. Together with the reference to genealogies in 3:9, the term probably indicates a peculiar use of the Old Testament (see 1 Tim 1:4 and notes). Verse 15 implies that they were preoccupied with ritual purity, which suggests that the false doctrine had some affinity with the teaching about foods and defilement in Colosse (Col 2:16-23) and Ephesus (1 Tim 4:3). Verse 16 may reflect a claim on their part to special knowledge: they claim to know God. However, Paul's language is too general to allow us to be sure of this, and it is better to understand the statement in Jewish terms as a claim to be zealous and exacting in their approach to "the faith."

The second term in verse 14 describes the false teaching as "commands of men." This is a technical term, which goes back to Isaiah 29:13, for teaching of human origin that is added to God's revelation (the NIV somewhat obscures this nuance). Jesus picked it up in his denunciation of Jewish regulations about clean and unclean things (Mt 15:9; Mk 7:7). And Paul describes the ascetic practices in Colosse with this term (Col 2:22). Ironically, adherence to such regulations, which to the false teachers indicated holiness, was actually an indication of how far they had strayed from the truth (of the Christian message; v. 14).

Paul operated on the basis of Jesus' principle "Nothing outside a man can make him `unclean' by going into him. . . . What comes out of a man makes him `unclean' " (Mk 7:15, 20). This Paul translates in verse 15: To the pure, all things are pure, but to those who . . . do not believe, nothing is pure (compare Rom 14:14). Purity that counts comes only through faith in Christ. The heretics' obsession with external purity grew out of unbelief and rejection of the gospel. In their false teaching they cut themselves off from the One who could cleanse them. Their rejection of the truth (v. 14) signaled the corruption of their minds (v. 15). The mind, the organ of rational discernment, plays an important role in accepting the truth (1 Tim 6:5; 2 Tim 3:8). These teachers' obsessive behavior and evil motives signaled equally the corruption of their consciences, for it is by the conscience that faith and knowledge issue in behavior (see on 1 Tim 1:5; 4:2).

Ultimately, as Paul explains in verse 16, the condition of these opponents was paradoxical. Their profession to know God was contradicted by their outward behavior. The excoriating description that closes the passage heightens this paradox: (1) they are detestable, though they strive to avoid "detestable" things; (2) they are disobedient, though they strive to be exactingly obedient; and (3) they are unable to bear any spiritual fruit (good deed), though they claim to know God. One thing is clear from Paul's denunciation of the false teachers: they present a danger to the church and to themselves, a danger that cannot be ignored but must be confronted.

Opposing False Teachers

As we have seen, confronting false teaching is a task that falls to the leadership of the church. Titus and the leaders he selected were to handle this matter in Crete.

The gravity of the situation is reflected in the two commands that Paul gives. First, Titus is to "silence" (literally, "stop the mouths") of the heretics (v. 11). This must mean to "take the wind out of their sails," or to take away the momentum they had established, by publicly correcting their false doctrines with the approved teaching of the apostle. Second, he is to rebuke [correct, reprove] them sharply (v. 13). The graphic adverb used only here and in 2 Corinthians 13:10 implies the use of force that is backed up by authority. Confronting false teaching calls for decisive, firm correction, for the church's ministry and the spiritual health of believers are at stake.

But the goal of correction is not simply to protect the gospel. Correction also seeks (so that—v. 13) to restore the erring one to spiritual health (1 Tim 1:20; 2 Tim 2:22). Paul employs the verbal form of the term used elsewhere to describe the gospel as "health-producing" (v. 9; 1 Tim 1:10; 6:3) to convey this thought. This health comes only from acceptance of the faith. Turned around, as they were, these lying and perverse heretics could still be brought to repentance through confrontation with the true faith.

The Bible Panorama

Titus 1

V 1–4: INTRODUCTORY REMARKS Paul, bond servant and apostle, writes to his spiritual son Titus, and sends him Christian greetings having emphasised the importance of faith, truth, godliness, eternal life, God’s faithfulness, preaching His Word, and his own commission to obey his Saviour.

V 5–9: IMPORTANT RESPONSIBILITIES Titus had been left in Crete to help organise the churches in each city and appoint elders. Elders (the same as bishops) are to be spiritually mature and godly men whose essential characteristics and abilities are spelled out to Titus by Paul. Theirs is an important responsibility in the churches, and so is that of Titus in appointing them on Paul’s behalf. They must be able to hold, teach and defend the truth of God’s Word.

 V 10–16: INTERNAL REBELS Insubordinate, idle, deceiving, self-seeking, false teachers—many of whom are Jewish legalists—are to be opposed and rebuked, so that the Christians acquire a soundness in the faith of God. Jewish fables and man-made commands are to be opposed. The false teachers’ wicked, self-seeking, materialistic and disobedient lifestyles disqualify them from any good work, obviously including eldership, as they profess to know God but show by the way they live that they do not know Him.

Dictionary of Bible Themes

8749 false teachers

Those who teach error and in so doing lead others astray. They are to be distinguished from false prophets who are equally condemned in Scripture.

The OT prophets warned God’s people against being led astray by false teachers

Isa 9:16; Eze 34:2 See also Isa 3:12; Isa 8:20; Jer 2:8; Jer 10:21; Jer 23:1; Eze 22:26; Mal 2:7-8

Jesus Christ condemned false teachers

He opposed legalism and hypocrisy Mt 5:19

He identified the teachers of the law and Pharisees as false teachers Mt 23:1-33 pp Lk 11:42-52 See also Mt 15:14

He warned his followers against them Mt 16:6,12 pp Mk 8:15 pp Lk 12:1

The condemnation of false teachers in the early church

Paul urges his readers to avoid false teachers 1Ti 6:3-6 See also Ac 20:29-31; Ro 16:17-18; 2Co 11:3-4 The Corinthian church had been undiscerningly tolerant of Jewish deceivers in their midst; Eph 4:14 The Colossian heresy taught that the combination of faith in Jesus Christ with man-made regulations was necessary for salvation: Col 2:4,8 Paul warns against the heretical teachers in the Ephesian church: 1Ti 1:3-4,7

1Ti 4:1-3; 1Ti 6:20-21; Tit 1:10-11; Heb 13:9; 2Jn 9-10 The Nicolaitans: Rev 2:6,15

Rev 2:14 the followers of Balaam; Rev 2:20

Hymenaeus and Philetus are cited as examples of false teachers 2Ti 2:17-18

Those who teach will be judged particularly strictly Jas 3:1 See also 2Co 11:13-15; Gal 1:6-9; Gal 5:10

In comparison

7789 shepherd, as church leader

Church leaders are likened to shepherds, on account of their pastoral responsibilities and tasks.

Jesus Christ, the archetypal shepherd

1Pe 5:4

Appointment of shepherds

Eph 4:11 See also Mk 3:14; Ac 14:23; 1Co 12:28

Shepherd responsibilities

Feeding the flock Jn 21:15 See also Mk 6:34; Jn 21:17; 1Co 3:2; Heb 5:12-14; Jude 12

Caring for the flock Jn 21:16 See also Mt 25:36; Ac 20:28; Php 1:1; 1Ti 3:1-2; 2Ti 1:17; Tit 1:7; Jas 1:27; 1Pe 5:2

Protecting, from false teachers Ac 20:29 See also Mt 7:15; Jn 10:1,10

Leading, not exploiting 1Pe 5:3

Being accountable See also Heb 13:17

Risking death Jn 10:15; Ac 12:1-4; Ac 21:13

Read more on how to spot False Teachers

More on False Teachers

Yours by His Grace

Blair Humphreys,  Southport, Merseyside

19th August 2015