In Titus 1:10-16, Paul ends the first chapter with a description of the false teachers and the results of their activities. He concludes that a corrupted inner man will defile one’s conduct and communication. He challenges church leaders to reprove such people in the hope of restoration.
Titus 1:10-16Titus 1:10-16 commentary deals with the necessity for leaders to confront and defeat false teachers. Paul outlined a three-fold description of the character of the rebels that need to be defeated: For there are many rebellious men, empty talkers, and deceivers, as well as a specific identification: especially those of the circumcision (v. 10).
There are three conclusions that can be drawn from this description as it relates to leadership. First, the rebellious group’s refusal to submit as stewards of God who hold fast to the faithful word contrasts with the requirement Paul set forth for godly leaders. By refusing to submit to sound doctrine, the rebellious men’s internal developmental process was corrupted and their behavior deteriorated into being empty talkers and deceivers.
Second, the result of the stunted spiritual developmental process is empty, or vain, communication/talk. It is empty talk that is devoid of spiritual benefit. Godly leaders are able to effectively give instruction to the Church through their reputation, inner development, and personal conduct. Conversely, the insubordinate rebellious men are empty talkers, having nothing of substance or benefit to offer the community.
Third and last, though their words were empty, it is inferred the rebellious men were able to bring change, because they are deceivers. Unfortunately, such a change would be negative; they are upsetting whole families (v. 11). Context would infer that these rebellious men acting as deceivers were in direct contrast to those who are “holding faith the faithful word” (Titus 1:9Titus 1:9 commentary). It is those who hold fast the faithful word that have “sound doctrine” whereas these rebellious men are empty talkers spouting teaching that deceives and upsets the faith of entire families.
This passage provides a map for positive change versus negative change. It challenges the reader to recognize that all leaders can bring change: for the good or the bad. For leaders to make a positive impact on their community, it will require of them personal sacrifice and submission to Christ. The “faithful word” (v. 9) of the gospel must be communicated by those who are also faithful to the Word.
To qualify as godly stewards who bring positive change, leaders must align their inner self with core moral and ethical values as demonstrated in Paul’s virtues and vices list (Titus 1:6-9Titus 1:6-9 commentary). These core values come from the word of God, as a godly leader must be “holding fast the faithful word” (Titus 1:9Titus 1:9 commentary).
Second, for a leader to be “above reproach” (Titus 1:6Titus 1:6 commentary), they must be disciplined such that personal behavior becomes consistent with biblical values. Third, what is communicated to followers must be aligned with the leader’s Christ-centered core internal values and accompanying pattern of godly behavior so that they “will be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9Titus 1:9 commentary).
Paul specifically identifies those of the circumcision as being especially problematic (v. 10). In his letter to the Galatians, Paul refers to an event where Titus “though he was a Greek” was not compelled to be circumcised (Galatians 2:3Galatians 2:3 commentary) by a group he called “false brethren” (Galatians 2:4Galatians 2:4 commentary). These Judaizers were Jewish believers who encouraged, and many times demanded, that Gentiles convert to Judaism, follow the Law, and be circumcised.
From relatively early on in Paul’s ministry, a schism between Jews and Gentiles became a central point of contention. The Jerusalem council was held to settle a dispute over whether Gentiles were required to convert to Jewish religious practice to be saved (Acts 15:6-21Acts 15:6-21 commentary). There were believing Pharisees in attendance who insisted it was necessary to be circumcised and keep the Law in order to be saved (Acts 15:2-5Acts 15:2-5 commentary).
Although the council definitively decided that Gentiles did not have be circumcised, this decision clearly did not deter many. Paul’s letter to the Galatians was written to counter the false teaching from “false brethren” that circumcision and adherence to Jewish religious practice was essential. Paul rebuked the Galatians for believing this false teaching.
The rhetorical question posed by Paul summarizes his frustration with those of the circumcision: “You foolish Galatians, who has bewitched you…did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:1-3Galatians 3:1-3 commentary).
In speaking of being “perfected by the flesh” Paul refers to the false teaching of competing Jewish “authorities” who are telling the Galatian believers their sanctification (living in godliness apart from the world) comes through following Jewish religious practice. Paul is adamant that their path to becoming like Christ comes through walking in the Spirit by faith, rather than walking in the flesh (Galatians 5:16Galatians 5:16 commentary).
The false teachings of the Judaizers were contrary to Paul’s message of faith, and he challenged Titus and the church leaders to shut down these Jewish rebels; these rebels are those whomust be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. (v. 11).
In contrast to the sound doctrine communicated by church leaders, the Apostle Paul asserts that the result and motivation of the false teachers is for the sake ofsordid gain (v. 11). The false teachers were guilty of seeking to make a financial profit as the primary focus of their ministry. This exposed their selfish desire to use the ministry for personal gain as their primary objective.
There is a pattern of Paul identifying profiteering ministers throughout his writings. For example:
Philippians 1:15Philippians 1:15 commentary, commentary Paul identifies some who preach the gospel from selfish ambition.
2 Corinthians 2:172 Corinthians 2:17 commentary, commentary Paul speaks of “many” who are “peddling the word of God.”
2 Corinthians 11:202 Corinthians 11:20 commentary, commentary Paul speaks of false apostles who devour the Corinthian believers, indicating a pattern of exploitation.
That this was a problem in the New Testament church from the very outset tells us this is a problem with fallen human nature, and we should expect to continue to have to deal with these sorts of issues all the way to current time.
The result of the false intentions of the rebellious men was the subversion of whole families. The Greek word “anatrepō,” translated upsetting in the phrase upsetting whole families is only used two other times in Scripture:
Hymenaeus and Philetus, through their heresy, were said to “upset [‘anatrepo’] the faith of some” in the church (2 Timothy 2:182 Timothy 2:18 commentary).
Jesus “overturned” (“anatrepo”) the tables of the money changers (John 2:15John 2:15 commentary).
The idea is that these false leaders are capturing entire families with a web of deception and overturning their faith. Since Paul specified that there were, in particular, those of the circumcision involved among these rebellious men, we can presume that these men were capturing entire families and placing them under the yoke of legalistic ritual. In doing so they were overturning (“anatrepo”) a walk of faith, tearing believers away from trusting in the leading of the Spirit, and replacing it with a self-justifying faith in religious practice. A by-product of this was the enrichment of the false teachers.
In dealing with the same sort of issue with his children in the faith in Galatia, Paul told the Galatians it was foolish to continue to seek to be justified in Christ through religious practice (like being circumcised) when they had already been justified by faith in Jesus (Galatians 2:16-17Galatians 2:16-17 commentary). To lead people to trust in religious practice is to overthrow (upset) their faith in Christ.
Paul continues by addressing another source of false teaching in the recitation of a poem from a Cretan poet (One of themselves) named Epimenides: Cretans are always liars, evil beasts, lazy gluttons (v. 12).
The recitation of Epimenides’ poem, together with Paul’s next statement, This testimony is true (v. 13) creates more evidence of the contrast between false teachers and godly leaders who are diligent to live God’s word and speak the truth. The implication is that the rebellious men, many of whom are fellow Jews like Paul, are lying to the people to exploit them for their own gain. As such they are:
Deceivers (v 10) and liars (v 12)
Who seek to devour others for their own sordid gain (v. 11) like evil beasts (v. 12)
This indicates that they are seeking to extract from others to feed their own insatiable appetites, thus fitting the description of being lazy gluttons. Next, Paul writes: For this reason reprove them severely so that they may be sound in the faith, not paying attention to Jewish myths and commandments of men who turn away from the truth (vs. 13b-14).
The them in the command to reprove them severely refers to the rebellious men who are like evil beasts seeking sordid gain through exploiting the Cretan believers through deception and lies. Paul exhorts Titus to reprove them severely. By inference, we can presume that Titus is also supposed to recruit elders/overseers who are willing and able to engage and defeat these false teachers.
The Greek word translated reprove is also rendered in other occurrences in scripture as “reprimand,” “expose,” “convict,” “rebuke,” and “show.” This confrontation is to be engaged in severely. This should not be subtle. Paul is being adamant that the destruction these folks are causing within the flock must end. And it is the job of the shepherds, the overseers and elders, to protect the flock.
Titus needs to recruit elders who are willing to contend for the faith. Contending with men who are liars will likely result in them lying about you. Standing between someone who is evil and their object of sordid gain means you are now an object of their attack. The picture Paul is painting here is that those to be selected as elders need to be spiritual warriors. It is inferred they are to endure attacks against themselves in order to protect and defend the flock.
This is a consistent theme for Paul. In Acts 20:29-31Acts 20:29-31 commentary, commentary Paul exhorted the elders of the church at Ephesus to watch out for false teachers who were like ravenous wolves seeking to feed on the flock. This would also infer an intent to seek sordid gain from the believers in the Ephesian church.
Paul himself endured immense hostilities through defending the faith against false teachers. In 2 Corinthians 11:22-292 Corinthians 11:22-29 commentary, commentary he defends himself from competing Jewish “authorities” who seek to tear down his apostolic integrity that they might capture and exploit the Corinthian believers (2 Corinthians 11:202 Corinthians 11:20 commentary).
Paul identifies the way that leaders can withstand the opposition—that is to rebuke them sharply (reprove them severely). Paul identifies the intended result of this rebuke: that they, the rebels, may be sound in the faith not giving heed to Jewish fables and commandments of men who turn from the truth (v. 13).
On one hand, Paul asserts that all Cretans are liars, however, he also identifies their potential to come to the knowledge of the truth. The confrontation is to be severe and direct. The correction is to be firm. But the goal is not only to protect the flock but also to create an opportunity to affect a turn in these rebellious men, that they might also be sound in the faith.
That will of course be their choice; we cannot make choices for others. But Titus and the shepherds he chooses have a job to seek the restoration of the rebellious men as well as protecting the flock from the damage they are doing.
Paul asks Titus and his helpers to reprove the rebels severely that they might also be sound in the faith. He then defines being sound in the faith thusly, as not paying attention to Jewish myths and commandments of men who turn away from the truth (v. 14).
Thus, Paul provides hope for the opposition: instruction in sound biblical teaching coupled with the godly example of leaders. The description of Jewish fables and commandments of men in verse 14 is directly connected to Paul’s description of those of the circumcision in verse 10. These two descriptors seem refer to the Judaizer’s teachings that Gentiles must submit to the Mosaic Law and be circumcised in order to be saved (Acts 15:1Acts 15:1 commentary, 55 commentary) and/or to be sanctified/mature in their faith (Galatians 3:3Galatians 3:3 commentary).
The term Jewish fables is also used by Paul in 1 Timothy 1:41 Timothy 1:4 commentary. From looking at Jewish tradition we can infer that this term Jewish fables refers to fanciful tales of biblical characters, and legendary exploits of Jewish genealogies. Some of these myths were tied to idolatry and goddess worship. An example is a myth connected to Genesis 1-11Genesis 1-11 commentary, commentary especially involving Eve, the tree, and the serpent. In this myth, figures of nursing women symbolized Eve as the one who nurses the entire world.
Paul sought to protect the household of faith from messages that would divert their attention from their faith in God the Father and Christ Jesus our Savior (v. 4). Israel had a long-standing issue of mixing truth of scripture with the idolatrous worship of Canaanite gods such as Asherah (1 Kings 15:131 Kings 15:13 commentary). During the time of Jeremiah, centuries prior to Christ, the Israelites had integrated the worship of the “queen of heaven” with worship of Yahweh (Jeremiah 7:18Jeremiah 7:18 commentary, 44:17-1844:17-18 commentary). So, this was a longstanding issue in and among Israel that needed to be addressed.
Before ending with a final accusation against the false teachers, Paul writes 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 (v. 15).
Essentially, Paul concludes that when a person’s inner person is defiled and unbelieving, everything will be corrupted: their faith, teachings, relationships, and behavior. Their resulting outer deeds will be consistent with the inner reality of a mind as well as a conscience that is defiled. That the conscience is defiled means the false teachers have no inner compass that leads them into the path of righteousness.
In 2 Corinthians, Paul contrasts confidence that comes from the grace of God with confidence that stems from fleshly wisdom. He appeals to his conscience as a witness to his “godly sincerity” (see commentary on 2 Corinthians 1:12-142 Corinthians 1:12-14 commentary for more about the conscience). His conscience leads him to follow the ways of God, whose ways lead to life and eternal benefit.
In Romans 12:1-2Romans 12:1-2 commentary, commentary Paul speaks of a life that is transformed to live in service to God. Such a transformed life stems from a mind that is renewed to think after God’s thoughts. Paul describes the opposite here, where these false teachers have both a mind as well as a conscience that is defiled.
The result of the progression of God’s wrath poured out upon unrighteousness is a “depraved mind” (Romans 1:28Romans 1:28 commentary). This is a mind that will be bent upon destruction, particularly self-destruction. This destruction might also include harm to others. That the mind is defiled means that the persons’ thoughts will be corrupted by the world. The person’s love will be oriented toward the lusts of the world rather than the things of God (1 John 2:15-161 John 2:15-16 commentary). The result of loving the world is that everything gained in this life will pass away, rather than having treasure laid up in heaven (1 John 2:171 John 2:17 commentary).
Christians are called to be transformed by the gospel of Jesus Christ, because only faith in Jesus Christ can transform our heart, mind, and behavior (Romans 12:2Romans 12:2 commentary). Following Christ in this manner is difficult, requiring that we set aside self and the rewards of the world. But the end of making this choice is life. It is only through seeking this path that we can be disciples or learners in the ways of Jesus (Matthew 7:13-14Matthew 7:13-14 commentary, commentaryLuke 14:33Luke 14:33 commentary).
Paul concludes with the statement: They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed (v. 16).
He speaks directly to the paradox that was their profession of faith: their profession to know God was contradicted by their outward behavior—their deeds. As 1 John 2:31 John 2:3 commentary says, “By this we know that we have come to know Him, if we keep His commandments.” To know God internally is to have His ways pour out externally as deeds. The deeds that flow from knowing God are good deeds, and the deeds that are detestable and disobedient to God are worthless in God’s kingdom.
The final description of those who profess to know God, but by their deeds they deny Him is emblematic of the serious and eminent nature of the false teaching in the churches of Crete. Though the opponents claimed to teach and act in a Christlike manner, Paul describes them as rebellious, empty talking deceivers who are greedy, impure, detestable, disobedient, and worthless for any good deed.
Paul ends his two short lists of vices with an emphatic characterization of the opposition as detestable and disobedient and worthless for any good deed. This first chapter of Titus begins with an extended description of Paul’s service and good work for the Gospel of Jesus Christ, and it ends with the rejection of the false teachers due their self-serving deeds. This contrasts good leadership that is servant leadership rooted in stewardship and examples of godly living with bad leadership that is self-seeking.
Good leaders are sound in the faith. They have godly character and are willing to pay a personal price to contend for the truth against rebels, expecting no personal gain. Poor leaders are self-seeking, willing to spread deception for the sake of sordid gain. It appears that Paul has drawn this stark contrast to emphasis to Titus the vital importance of selecting good leadership for the local churches.
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Titus 1:10-16 meaning
Titus 1:10-16Titus 1:10-16 commentary deals with the necessity for leaders to confront and defeat false teachers. Paul outlined a three-fold description of the character of the rebels that need to be defeated: For there are many rebellious men, empty talkers, and deceivers, as well as a specific identification: especially those of the circumcision (v. 10).
There are three conclusions that can be drawn from this description as it relates to leadership. First, the rebellious group’s refusal to submit as stewards of God who hold fast to the faithful word contrasts with the requirement Paul set forth for godly leaders. By refusing to submit to sound doctrine, the rebellious men’s internal developmental process was corrupted and their behavior deteriorated into being empty talkers and deceivers.
Second, the result of the stunted spiritual developmental process is empty, or vain, communication/talk. It is empty talk that is devoid of spiritual benefit. Godly leaders are able to effectively give instruction to the Church through their reputation, inner development, and personal conduct. Conversely, the insubordinate rebellious men are empty talkers, having nothing of substance or benefit to offer the community.
Third and last, though their words were empty, it is inferred the rebellious men were able to bring change, because they are deceivers. Unfortunately, such a change would be negative; they are upsetting whole families (v. 11). Context would infer that these rebellious men acting as deceivers were in direct contrast to those who are “holding faith the faithful word” (Titus 1:9Titus 1:9 commentary). It is those who hold fast the faithful word that have “sound doctrine” whereas these rebellious men are empty talkers spouting teaching that deceives and upsets the faith of entire families.
This passage provides a map for positive change versus negative change. It challenges the reader to recognize that all leaders can bring change: for the good or the bad. For leaders to make a positive impact on their community, it will require of them personal sacrifice and submission to Christ. The “faithful word” (v. 9) of the gospel must be communicated by those who are also faithful to the Word.
To qualify as godly stewards who bring positive change, leaders must align their inner self with core moral and ethical values as demonstrated in Paul’s virtues and vices list (Titus 1:6-9Titus 1:6-9 commentary). These core values come from the word of God, as a godly leader must be “holding fast the faithful word” (Titus 1:9Titus 1:9 commentary).
Second, for a leader to be “above reproach” (Titus 1:6Titus 1:6 commentary), they must be disciplined such that personal behavior becomes consistent with biblical values. Third, what is communicated to followers must be aligned with the leader’s Christ-centered core internal values and accompanying pattern of godly behavior so that they “will be able both to exhort in sound doctrine and to refute those who contradict” (Titus 1:9Titus 1:9 commentary).
Paul specifically identifies those of the circumcision as being especially problematic (v. 10). In his letter to the Galatians, Paul refers to an event where Titus “though he was a Greek” was not compelled to be circumcised (Galatians 2:3Galatians 2:3 commentary) by a group he called “false brethren” (Galatians 2:4Galatians 2:4 commentary). These Judaizers were Jewish believers who encouraged, and many times demanded, that Gentiles convert to Judaism, follow the Law, and be circumcised.
From relatively early on in Paul’s ministry, a schism between Jews and Gentiles became a central point of contention. The Jerusalem council was held to settle a dispute over whether Gentiles were required to convert to Jewish religious practice to be saved (Acts 15:6-21Acts 15:6-21 commentary). There were believing Pharisees in attendance who insisted it was necessary to be circumcised and keep the Law in order to be saved (Acts 15:2-5Acts 15:2-5 commentary).
Although the council definitively decided that Gentiles did not have be circumcised, this decision clearly did not deter many. Paul’s letter to the Galatians was written to counter the false teaching from “false brethren” that circumcision and adherence to Jewish religious practice was essential. Paul rebuked the Galatians for believing this false teaching.
The rhetorical question posed by Paul summarizes his frustration with those of the circumcision: “You foolish Galatians, who has bewitched you…did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (Galatians 3:1-3Galatians 3:1-3 commentary).
In speaking of being “perfected by the flesh” Paul refers to the false teaching of competing Jewish “authorities” who are telling the Galatian believers their sanctification (living in godliness apart from the world) comes through following Jewish religious practice. Paul is adamant that their path to becoming like Christ comes through walking in the Spirit by faith, rather than walking in the flesh (Galatians 5:16Galatians 5:16 commentary).
The false teachings of the Judaizers were contrary to Paul’s message of faith, and he challenged Titus and the church leaders to shut down these Jewish rebels; these rebels are those who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. (v. 11).
In contrast to the sound doctrine communicated by church leaders, the Apostle Paul asserts that the result and motivation of the false teachers is for the sake of sordid gain (v. 11). The false teachers were guilty of seeking to make a financial profit as the primary focus of their ministry. This exposed their selfish desire to use the ministry for personal gain as their primary objective.
There is a pattern of Paul identifying profiteering ministers throughout his writings. For example:
That this was a problem in the New Testament church from the very outset tells us this is a problem with fallen human nature, and we should expect to continue to have to deal with these sorts of issues all the way to current time.
The result of the false intentions of the rebellious men was the subversion of whole families. The Greek word “anatrepō,” translated upsetting in the phrase upsetting whole families is only used two other times in Scripture:
The idea is that these false leaders are capturing entire families with a web of deception and overturning their faith. Since Paul specified that there were, in particular, those of the circumcision involved among these rebellious men, we can presume that these men were capturing entire families and placing them under the yoke of legalistic ritual. In doing so they were overturning (“anatrepo”) a walk of faith, tearing believers away from trusting in the leading of the Spirit, and replacing it with a self-justifying faith in religious practice. A by-product of this was the enrichment of the false teachers.
In dealing with the same sort of issue with his children in the faith in Galatia, Paul told the Galatians it was foolish to continue to seek to be justified in Christ through religious practice (like being circumcised) when they had already been justified by faith in Jesus (Galatians 2:16-17Galatians 2:16-17 commentary). To lead people to trust in religious practice is to overthrow (upset) their faith in Christ.
Paul continues by addressing another source of false teaching in the recitation of a poem from a Cretan poet (One of themselves) named Epimenides: Cretans are always liars, evil beasts, lazy gluttons (v. 12).
The recitation of Epimenides’ poem, together with Paul’s next statement, This testimony is true (v. 13) creates more evidence of the contrast between false teachers and godly leaders who are diligent to live God’s word and speak the truth. The implication is that the rebellious men, many of whom are fellow Jews like Paul, are lying to the people to exploit them for their own gain. As such they are:
This indicates that they are seeking to extract from others to feed their own insatiable appetites, thus fitting the description of being lazy gluttons. Next, Paul writes: For this reason reprove them severely so that they may be sound in the faith, not paying attention to Jewish myths and commandments of men who turn away from the truth (vs. 13b-14).
The them in the command to reprove them severely refers to the rebellious men who are like evil beasts seeking sordid gain through exploiting the Cretan believers through deception and lies. Paul exhorts Titus to reprove them severely. By inference, we can presume that Titus is also supposed to recruit elders/overseers who are willing and able to engage and defeat these false teachers.
The Greek word translated reprove is also rendered in other occurrences in scripture as “reprimand,” “expose,” “convict,” “rebuke,” and “show.” This confrontation is to be engaged in severely. This should not be subtle. Paul is being adamant that the destruction these folks are causing within the flock must end. And it is the job of the shepherds, the overseers and elders, to protect the flock.
Titus needs to recruit elders who are willing to contend for the faith. Contending with men who are liars will likely result in them lying about you. Standing between someone who is evil and their object of sordid gain means you are now an object of their attack. The picture Paul is painting here is that those to be selected as elders need to be spiritual warriors. It is inferred they are to endure attacks against themselves in order to protect and defend the flock.
This is a consistent theme for Paul. In Acts 20:29-31Acts 20:29-31 commentary, commentary Paul exhorted the elders of the church at Ephesus to watch out for false teachers who were like ravenous wolves seeking to feed on the flock. This would also infer an intent to seek sordid gain from the believers in the Ephesian church.
Paul himself endured immense hostilities through defending the faith against false teachers. In 2 Corinthians 11:22-292 Corinthians 11:22-29 commentary, commentary he defends himself from competing Jewish “authorities” who seek to tear down his apostolic integrity that they might capture and exploit the Corinthian believers (2 Corinthians 11:202 Corinthians 11:20 commentary).
Paul identifies the way that leaders can withstand the opposition—that is to rebuke them sharply (reprove them severely). Paul identifies the intended result of this rebuke: that they, the rebels, may be sound in the faith not giving heed to Jewish fables and commandments of men who turn from the truth (v. 13).
On one hand, Paul asserts that all Cretans are liars, however, he also identifies their potential to come to the knowledge of the truth. The confrontation is to be severe and direct. The correction is to be firm. But the goal is not only to protect the flock but also to create an opportunity to affect a turn in these rebellious men, that they might also be sound in the faith.
That will of course be their choice; we cannot make choices for others. But Titus and the shepherds he chooses have a job to seek the restoration of the rebellious men as well as protecting the flock from the damage they are doing.
Paul asks Titus and his helpers to reprove the rebels severely that they might also be sound in the faith. He then defines being sound in the faith thusly, as not paying attention to Jewish myths and commandments of men who turn away from the truth (v. 14).
Thus, Paul provides hope for the opposition: instruction in sound biblical teaching coupled with the godly example of leaders. The description of Jewish fables and commandments of men in verse 14 is directly connected to Paul’s description of those of the circumcision in verse 10. These two descriptors seem refer to the Judaizer’s teachings that Gentiles must submit to the Mosaic Law and be circumcised in order to be saved (Acts 15:1Acts 15:1 commentary, 55 commentary) and/or to be sanctified/mature in their faith (Galatians 3:3Galatians 3:3 commentary).
The term Jewish fables is also used by Paul in 1 Timothy 1:41 Timothy 1:4 commentary. From looking at Jewish tradition we can infer that this term Jewish fables refers to fanciful tales of biblical characters, and legendary exploits of Jewish genealogies. Some of these myths were tied to idolatry and goddess worship. An example is a myth connected to Genesis 1-11Genesis 1-11 commentary, commentary especially involving Eve, the tree, and the serpent. In this myth, figures of nursing women symbolized Eve as the one who nurses the entire world.
Paul sought to protect the household of faith from messages that would divert their attention from their faith in God the Father and Christ Jesus our Savior (v. 4). Israel had a long-standing issue of mixing truth of scripture with the idolatrous worship of Canaanite gods such as Asherah (1 Kings 15:131 Kings 15:13 commentary). During the time of Jeremiah, centuries prior to Christ, the Israelites had integrated the worship of the “queen of heaven” with worship of Yahweh (Jeremiah 7:18Jeremiah 7:18 commentary, 44:17-1844:17-18 commentary). So, this was a longstanding issue in and among Israel that needed to be addressed.
Before ending with a final accusation against the false teachers, Paul writes 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 (v. 15).
Essentially, Paul concludes that when a person’s inner person is defiled and unbelieving, everything will be corrupted: their faith, teachings, relationships, and behavior. Their resulting outer deeds will be consistent with the inner reality of a mind as well as a conscience that is defiled. That the conscience is defiled means the false teachers have no inner compass that leads them into the path of righteousness.
In 2 Corinthians, Paul contrasts confidence that comes from the grace of God with confidence that stems from fleshly wisdom. He appeals to his conscience as a witness to his “godly sincerity” (see commentary on 2 Corinthians 1:12-142 Corinthians 1:12-14 commentary for more about the conscience). His conscience leads him to follow the ways of God, whose ways lead to life and eternal benefit.
In Romans 12:1-2Romans 12:1-2 commentary, commentary Paul speaks of a life that is transformed to live in service to God. Such a transformed life stems from a mind that is renewed to think after God’s thoughts. Paul describes the opposite here, where these false teachers have both a mind as well as a conscience that is defiled.
The result of the progression of God’s wrath poured out upon unrighteousness is a “depraved mind” (Romans 1:28Romans 1:28 commentary). This is a mind that will be bent upon destruction, particularly self-destruction. This destruction might also include harm to others. That the mind is defiled means that the persons’ thoughts will be corrupted by the world. The person’s love will be oriented toward the lusts of the world rather than the things of God (1 John 2:15-161 John 2:15-16 commentary). The result of loving the world is that everything gained in this life will pass away, rather than having treasure laid up in heaven (1 John 2:171 John 2:17 commentary).
Christians are called to be transformed by the gospel of Jesus Christ, because only faith in Jesus Christ can transform our heart, mind, and behavior (Romans 12:2Romans 12:2 commentary). Following Christ in this manner is difficult, requiring that we set aside self and the rewards of the world. But the end of making this choice is life. It is only through seeking this path that we can be disciples or learners in the ways of Jesus (Matthew 7:13-14Matthew 7:13-14 commentary, commentary Luke 14:33Luke 14:33 commentary).
Paul concludes with the statement: They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed (v. 16).
He speaks directly to the paradox that was their profession of faith: their profession to know God was contradicted by their outward behavior—their deeds. As 1 John 2:31 John 2:3 commentary says, “By this we know that we have come to know Him, if we keep His commandments.” To know God internally is to have His ways pour out externally as deeds. The deeds that flow from knowing God are good deeds, and the deeds that are detestable and disobedient to God are worthless in God’s kingdom.
The final description of those who profess to know God, but by their deeds they deny Him is emblematic of the serious and eminent nature of the false teaching in the churches of Crete. Though the opponents claimed to teach and act in a Christlike manner, Paul describes them as rebellious, empty talking deceivers who are greedy, impure, detestable, disobedient, and worthless for any good deed.
Paul ends his two short lists of vices with an emphatic characterization of the opposition as detestable and disobedient and worthless for any good deed. This first chapter of Titus begins with an extended description of Paul’s service and good work for the Gospel of Jesus Christ, and it ends with the rejection of the false teachers due their self-serving deeds. This contrasts good leadership that is servant leadership rooted in stewardship and examples of godly living with bad leadership that is self-seeking.
Good leaders are sound in the faith. They have godly character and are willing to pay a personal price to contend for the truth against rebels, expecting no personal gain. Poor leaders are self-seeking, willing to spread deception for the sake of sordid gain. It appears that Paul has drawn this stark contrast to emphasis to Titus the vital importance of selecting good leadership for the local churches.