Titus....overview and chapter one....church order by the decree of God
Overview
From the content of the letter, it would appear the work of the Lord at Crete was extremely difficult, due to the national “Cretan” characteristic being demonstrated in the church. A local prophet and philosopher Epimenides described the national character as that of being persistent liars, evil brutes, and lazy gluttons (chapter 1v12), and this is confirmed by many writers in history. To be a Cretan became synonymous with perpetual lying, bullying and indolence, the worst forms of human behaviour. Paul was concerned that this national tendency be regulated amongst the believers and he introduces measures throughout the letter to deal with this problem. This meant the Cretans were a very awkward people to deal with, and so he sent his trusted fellowservant Titus to regulate matters. In dealing with this situation, the whole church today is blessed with the truth arising from this epistle, that Christianity can flourish in all situations. People are what they are by birth, and by nationality, and environmentally, and God is able to effect change everywhere. We, all of us have to overcome natural, (and even national), traits if we are to live out the reality of God’s salvation in our lives; There are a number of trends throughout the letter which indicate the thrust of this epistle, which are challenging in every generation.
The unique title given to Divine beings. The way God is presented gives character to the particular writings, and here the title is, emphatically, “God our Saviour”, and “Jesus Christ our Saviour” (see 1v3; 1v4; 2v10; 2v13; 3v4; 3v6.) There is only one mention of “God our Father” and one of “Jesus Christ our Lord”, unlike in other epistles; here it is mostly all “Saviour”. It is noteworthy that in the latter epistles this title is to the fore. In Timothy and Titus the title occurs 10 times and in 2nd Peter 5 times. These are epistles written toward the end of the canon of scripture and therefore Holy writ records to the very end the Saviourhood of God. This is a recurrent theme throughout scripture and is a stark reminder that humanity needs to be saved, and only the Lord is the Saviour (see 2 Samuel 22v5; Psalm106v21; Isaiah 43v3v11; 45v15v21; 49v26; 60v16; 63v8; Hosea 13v4; Luke 1v47; 2v11; John 4v42; Acts 5v31; 13v23; Philippians 3v20; 1st John4v14; Jude 25.) All these are in addition to the 15 references in the pastorals and 2nd Peter. It is possible that others were claiming to be the world’s saviour and the apostles are underlining that God is Saviour and Jesus Christ is Saviour, so the Deity of Christ is emphasised and His power to save is manifest. It may also be that Paul has in mind behaviour in Crete which is contrary to salvation, and he is reminding the believers just who the Saviour is and what salvation truly is and how it should be evident. Whilst removing from us the bitter consequences of sin, it makes demands that ought to alter our lifestyle. In simple terms, biblical salvation is always from the penalty and power of sin, and, ultimately the presence of sin, and encourages real change. Throughout the letter we will be pointed to the character of the Saviour and also the nature of salvation, and saved people should be living nobler lives.
The pattern of the Timothy epistles is repeated...Sound words and good works. These are repeated themes throughout....sound words(1v9, 1v13, 2v1 2v2, 2v10.); good works (2v7, 2v14, 3v1, 3v8, 3v14.) Not one without the other, but doctrine first issuing in good works. When put together these form the basis of all Christian living...sound words (thinking right), good works (acting right), when both are held in perfect balance, God is honoured and man is blessed.
Measures of regulation are enjoined in terms of discipline No community can exist without a regulatory procedure in the world in which we live. Measures must be taken in an imperfect society to maintain order. There are four aspects of discipline indicated in these three chapters, the details of which can be expanded later;
The discipline of godly elders 1v9; 1v11; 1v13; 3v1; 3v10.
The discipline of the holy scriptures 1v1; 1v9; 1v13; 2v1; 2v2; 2v8; 2v10.
Self discipline (repetition of “sober”) 1v8; 2v1; 2v4; 2v6; 2v12;
Divine discipline of grace 2v11.
The letter can be subdivided by the content of each chapter....church order by the commandment of God; personal morality by the grace of God; and social responsibility in line with the kindness(philanthropy) of God.
Chapter 1 Order in the church by Divine decree; key verse v5 “...set in order the things that are lacking.”
Verses 1-4 Introduction: This is a long and detailed introduction containing much spiritual truth. Here Paul is underlining foundational truths by the repetition of the Greek preposition kata which means “on the basis of” (four times) and epi “upon”(once). He asserts the authority of his position and the nature of the calling, which demands a high standard from all who are called. He is a bondservant of God, and an apostle of Jesus Christ, that is his devoted loyalty and positional authority. His service and position are in connection with fundamental matters affecting all believers including the Cretians. He lays out the whole panorama of salvation in three short steps.
“According to (kata) the faith of God’s elect...” This is the beginning of salvation, the work of evangelism; God’s elect is the entire body of believers, chosen by sovereign grace; the faith is the human response to the Divine call at the point of conversion. That we are elect of God by faith, by trusting His word, puts us in an elevated position of privilege.
“...and the acknowledgement of the truth which is after (according to...kata) godliness.” This is the next step, that of edification, which must follow evangelism, because the believer must be instructed in the truth of God. Whereas the first step of faith can be momentary, the second will be for all of life. The purpose of salvation is to bring us to the full knowledge of God, and this will result in godliness, which is the reproduction of God in the life. Faith in God’s word will change us.
“...in {(on).. epi...meaning resting upon} hope of eternal life which God that cannot lie promised before the world began (in eternal times, or before time began) but hath in due time manifested His word through preaching....). Evangelism, edification, and, now glorification! Saved in the past, to a godly life in the present, and now, looking to the future to an endless life of bliss with God. Note the emphasis on the “God who cannot lie”....this in sharp contrast to the natural and national character of the Cretian people 1v12). The development of godliness in the life will enable them to overcome this problem.
“...preaching which is committed to me (with which I was entrusted) according (kata) to the commandment of God our Saviour.” The word commandment is the same as 1st Timothy 1v1, and means the Divine decree, conferring on the apostle the highest possible authority. His commission is by the decree of God our Saviour, and the content is of faith, producing godliness, and leading to a glorious future.
He writes “To Titus mine own son after the common faith...” [ to Titus my genuine child after (according {kata} to) the faith common to all true believers]. Perhaps the behaviour of some at Crete caused him to wonder about the reality of their conversion. Titus had been a fellow worker since the second missionary journey. He was a convert under Paul’s preaching, had been with him at Jerusalem (Galatians 2v3) and was mentioned at the very end (2nd Timothy 4v10); Paul mentions him affectionately in many references; 2nd Corinthians 2v13; 7v6; 7v13/14; 8v6; 8v16; 8v23; 12v18; Galatians 2v1; 2v3; and 2nd Timothy 4v10, as well as here. Almost all the way Titus had been a devoted helper to Paul, and he was the right man to send on this particular mission. The reference to “the common faith” suggests the faith preached by the apostles was common to all, making the same demands and promising the same blessings for all. The faith involves much more than initial salvation but promotes a life of godliness and promises a wonderful future. The life of Titus was evidence of his genuine faith, and nothing less is expected of all. The God who saves us, saves every facet of us, and the profession of faith should be matched in our lives. Note the reference to the Deity of Jesus Christ, He is our Saviour, just as God is our Saviour. God is our Saviour, past, present, and future, and this is the great theme of this letter. From a Saviour God flows never ending supplies of grace, mercy and peace to every heart.
Verses 5-9 The appointment of elders.
There were things lacking in Crete that needed to be fixed, and Titus was just the man to put it right. He had proved himself at Corinth, smoothing over the creases after Paul’s first letter outlining social/moral/ecclesiastical/doctrinal disorders in the church there. No one takes rebuke easily and Titus had persuaded the Corinthians of Paul’s integrity and pastor care of them. Now he was asking Titus to deal with a potentially more difficult situation in Crete. The word he uses for “set in order” epidiorthoo has it’s roots in the setting of broken bones, a surgical skill possessed only by trained medics. This was not a work of the military using brute force, or the police force restraining criminals, this was the work of a skilled doctor in healing bodies such that they could properly function again. The believers were not walking aright and needed things put right. Titus was to appoint men of sterling character to effect this work for God.
The list given here of 16 characteristics are similar to those given to Timothy in chapter 3, so, rather than repeat the various qualities, we can focus on the differences to some profit. Notice the mandatory nature of these characteristics; “For the bishop(overseer) must be blameless...”. Paul describes the man as “...the steward of God”... this is a word which depicts an overseer in a large house, and views the administration of a busy household in line with the wishes of the master of the house. It is God’s house and things are to be done as He wants. Paul was a steward of the gospel (1st Timothy1v11; Titus 1v3); he committed this stewardship to Timothy and others (1st Timothy 1v18; 4v11; 5v21; 6v13; 6v20; 2nd Timothy1v14; 4v1); and they were to commit it to others including local elders (2nd Timothy2v2; Titus 2v15.) The soundness of doctrine, and worthiness of character, not their position only, were to be authoritative for the saints of God.
Children of the elders were not to be accused of riot or to be unruly(undisciplined). This is stronger than in 1st Timothy 3v4 and may reflect the wilder nature of Cretian society. Later Paul would have the elders to deal with unruly adults and they must have the moral right to do so by demonstrating it in the home.
“...not self-willed...” this is additional to the list in Timothy. It means not assertive, not arrogant, not pulling rank in an ungodly manner. God’s house is not to become a paradise for men’s ego.
“..not soon angry...” Not quick tempered, irascible, volatile. There is a righteous anger, but anger of man is mostly ungodly and achieves nothing. The wisdom of Proverbs is clear...chapter 22vv24/25 “Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways and get a snare unto thy soul.” Again Proverbs 29v22 “An angry man stirreth up strife, and a furious man abounds in transgression.” Such a man is not fit for God’s service, especially service which involves correction and rebuke.
“...holding fast the faithful word as he has been taught, that he might be able by sound doctrine both to exhort and convince (convict) the gainsayers.” This is an expansion on the phrase “apt to teach”...this shows how he is to be apt to teach, by imbibing and preaching the truth, the sound doctrine which is healthy for the saints. This aptitude is to exhort by persuasive encouragement and to convict by presenting evidence to those of the contrary mind.
Verses 10-16 The correction of false teachers.
This carried forward from verse 9 where exhortation and conviction by the word is suggested. Throughout the letter now there are a number of pointers, namely that of shutting mouths in public and in private (verse 11); of rebuking sharply (verse 13); and ultimately rejection of the person from the company if self opinion persists (chapter 3v10.11). This is not popular work but it must be done for the good order of the church. Their work is to be seen in two areas of concern;
Doctrinally verses 10/11;
The presence of so many unruly people demands a firm hand; the reality of so many vain(empty) talkers, people who have much to say without substance requires leaders with sound doctrine; the existence of deceivers who lead the church astray by deception, means the need for elders true to the word. The problem at Crete seemed to be coming from Judaisers who were active in and around the people. They were entering into houses subverting the members. This was a destructive work unsettling the faithful. Subverting means to destabilise, to overturn, but to do so by guile, by casting doubt on the gospel as the way of salvation. The motivation of these deceivers was for money, to gain a large following. These problems are an ever present danger today. There are plenty making merchandise out of religious matters.
Morally verses 12-16;
This has to do with the national characteristic of the Cretians being of a low-life mentality by nature. This was another pressing problem, because Paul remarked that the witness to their character was true. Elders have not only to encourage soundness in doctrine but soundness in practice. There is no room in the house of God for indolence. Sound doctrine leads to godliness, sham doctrine to ungodliness. Jewish fables (made up stories) and commandments of men (doctrines of men, not of God), have the effect of turning people away from the truth. Jesus made plain that the commandments of men make the word of God of none effect( Matthew 15v6).
He now defines the reality of moral purity as produced by sound teaching as opposed to defilement from other sources, thus marking forever the distinction between real and unreal profession of Christianity. He does so in terms of moral purity, that is the emergence of a life uncontaminated with evil, a pure unmixed entity, which only God can produce. This has not to do with moral perfection, but with judicial perfection leading to eternal purity. Of this the believer has already tasted, the unbeliever not. “Unto the pure all things are pure....”. This goes to an aspect of human sin, not always considered. There are many aspects of the sinful nature; that which brings distance from God; that which invites the condemnation of God; that which produces antagonism to God; that which brings the curse of God on creation; that which brings misery to mankind; that which causes breakdowns in human relationships. There is one aspect of sin overlooked, that of the stain on the human soul, the filth of sin, the ugliness of sin, the defilement of sin. No doubt the Jewish fables referred to in these verses were to do with the eating of certain foods, which in their religion caused defilement. Jesus made it clear in Mark 7vv18-23 that there is nothing from without a man that can defile him, for the defilement is all within, it is intrinsic to the person; therefore the person must be cleansed and to such everything is pure because the man has been cleansed. Paul insists that sound doctrine and good living are inseparably combined and vice versa. If the practice is wrong it is because the doctrine is wrong. Note the clarity of the words “...but unto them which are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled...” Note the link “defiled and unbelieving”; what we believe determines how we live. Mere profession in spiritual matters is worthless, words are empty without works. These false teachers are spiritual charlatans, “...They profess they know God but in works deny Him...” The link between doctrine and practice is paramount in the mind of the apostle and should be in ours. They are “abominable (detestable in the eyes of men)) and disobedient (in the eyes of God) These are very strong words from the apostle, particularly as they are applied, mainly, to his own countrymen. They are “reprobate unto every good work.” The word adokimos means unprincipled, amoral, without any moral compass. It was used as a testing mechanism for determining the validity of coins, and described rejects, fake, that which was to be discarded as unfit for currency trading. These people were operating within the society of believers at Crete and were to be opposed. The need for elders who are qualified to oppose such men, for the health of the saints is obvious in every generation and this epistle serves as a beacon of warning today. C.S. Lewis said in his book Reflections on the Psalms p.32 “of all bad men, religious bad men are the worst”. These men were unfit for any good work and were to be opposed and rejected. The warning Paul gave to the Ephesian elders in Acts 20 had come to pass in Crete and is to be heeded today when religious charlatans abound. God’s people must be protected.
Overview
From the content of the letter, it would appear the work of the Lord at Crete was extremely difficult, due to the national “Cretan” characteristic being demonstrated in the church. A local prophet and philosopher Epimenides described the national character as that of being persistent liars, evil brutes, and lazy gluttons (chapter 1v12), and this is confirmed by many writers in history. To be a Cretan became synonymous with perpetual lying, bullying and indolence, the worst forms of human behaviour. Paul was concerned that this national tendency be regulated amongst the believers and he introduces measures throughout the letter to deal with this problem. This meant the Cretans were a very awkward people to deal with, and so he sent his trusted fellowservant Titus to regulate matters. In dealing with this situation, the whole church today is blessed with the truth arising from this epistle, that Christianity can flourish in all situations. People are what they are by birth, and by nationality, and environmentally, and God is able to effect change everywhere. We, all of us have to overcome natural, (and even national), traits if we are to live out the reality of God’s salvation in our lives; There are a number of trends throughout the letter which indicate the thrust of this epistle, which are challenging in every generation.
The unique title given to Divine beings. The way God is presented gives character to the particular writings, and here the title is, emphatically, “God our Saviour”, and “Jesus Christ our Saviour” (see 1v3; 1v4; 2v10; 2v13; 3v4; 3v6.) There is only one mention of “God our Father” and one of “Jesus Christ our Lord”, unlike in other epistles; here it is mostly all “Saviour”. It is noteworthy that in the latter epistles this title is to the fore. In Timothy and Titus the title occurs 10 times and in 2nd Peter 5 times. These are epistles written toward the end of the canon of scripture and therefore Holy writ records to the very end the Saviourhood of God. This is a recurrent theme throughout scripture and is a stark reminder that humanity needs to be saved, and only the Lord is the Saviour (see 2 Samuel 22v5; Psalm106v21; Isaiah 43v3v11; 45v15v21; 49v26; 60v16; 63v8; Hosea 13v4; Luke 1v47; 2v11; John 4v42; Acts 5v31; 13v23; Philippians 3v20; 1st John4v14; Jude 25.) All these are in addition to the 15 references in the pastorals and 2nd Peter. It is possible that others were claiming to be the world’s saviour and the apostles are underlining that God is Saviour and Jesus Christ is Saviour, so the Deity of Christ is emphasised and His power to save is manifest. It may also be that Paul has in mind behaviour in Crete which is contrary to salvation, and he is reminding the believers just who the Saviour is and what salvation truly is and how it should be evident. Whilst removing from us the bitter consequences of sin, it makes demands that ought to alter our lifestyle. In simple terms, biblical salvation is always from the penalty and power of sin, and, ultimately the presence of sin, and encourages real change. Throughout the letter we will be pointed to the character of the Saviour and also the nature of salvation, and saved people should be living nobler lives.
The pattern of the Timothy epistles is repeated...Sound words and good works. These are repeated themes throughout....sound words(1v9, 1v13, 2v1 2v2, 2v10.); good works (2v7, 2v14, 3v1, 3v8, 3v14.) Not one without the other, but doctrine first issuing in good works. When put together these form the basis of all Christian living...sound words (thinking right), good works (acting right), when both are held in perfect balance, God is honoured and man is blessed.
Measures of regulation are enjoined in terms of discipline No community can exist without a regulatory procedure in the world in which we live. Measures must be taken in an imperfect society to maintain order. There are four aspects of discipline indicated in these three chapters, the details of which can be expanded later;
The discipline of godly elders 1v9; 1v11; 1v13; 3v1; 3v10.
The discipline of the holy scriptures 1v1; 1v9; 1v13; 2v1; 2v2; 2v8; 2v10.
Self discipline (repetition of “sober”) 1v8; 2v1; 2v4; 2v6; 2v12;
Divine discipline of grace 2v11.
The letter can be subdivided by the content of each chapter....church order by the commandment of God; personal morality by the grace of God; and social responsibility in line with the kindness(philanthropy) of God.
Chapter 1 Order in the church by Divine decree; key verse v5 “...set in order the things that are lacking.”
Verses 1-4 Introduction: This is a long and detailed introduction containing much spiritual truth. Here Paul is underlining foundational truths by the repetition of the Greek preposition kata which means “on the basis of” (four times) and epi “upon”(once). He asserts the authority of his position and the nature of the calling, which demands a high standard from all who are called. He is a bondservant of God, and an apostle of Jesus Christ, that is his devoted loyalty and positional authority. His service and position are in connection with fundamental matters affecting all believers including the Cretians. He lays out the whole panorama of salvation in three short steps.
“According to (kata) the faith of God’s elect...” This is the beginning of salvation, the work of evangelism; God’s elect is the entire body of believers, chosen by sovereign grace; the faith is the human response to the Divine call at the point of conversion. That we are elect of God by faith, by trusting His word, puts us in an elevated position of privilege.
“...and the acknowledgement of the truth which is after (according to...kata) godliness.” This is the next step, that of edification, which must follow evangelism, because the believer must be instructed in the truth of God. Whereas the first step of faith can be momentary, the second will be for all of life. The purpose of salvation is to bring us to the full knowledge of God, and this will result in godliness, which is the reproduction of God in the life. Faith in God’s word will change us.
“...in {(on).. epi...meaning resting upon} hope of eternal life which God that cannot lie promised before the world began (in eternal times, or before time began) but hath in due time manifested His word through preaching....). Evangelism, edification, and, now glorification! Saved in the past, to a godly life in the present, and now, looking to the future to an endless life of bliss with God. Note the emphasis on the “God who cannot lie”....this in sharp contrast to the natural and national character of the Cretian people 1v12). The development of godliness in the life will enable them to overcome this problem.
“...preaching which is committed to me (with which I was entrusted) according (kata) to the commandment of God our Saviour.” The word commandment is the same as 1st Timothy 1v1, and means the Divine decree, conferring on the apostle the highest possible authority. His commission is by the decree of God our Saviour, and the content is of faith, producing godliness, and leading to a glorious future.
He writes “To Titus mine own son after the common faith...” [ to Titus my genuine child after (according {kata} to) the faith common to all true believers]. Perhaps the behaviour of some at Crete caused him to wonder about the reality of their conversion. Titus had been a fellow worker since the second missionary journey. He was a convert under Paul’s preaching, had been with him at Jerusalem (Galatians 2v3) and was mentioned at the very end (2nd Timothy 4v10); Paul mentions him affectionately in many references; 2nd Corinthians 2v13; 7v6; 7v13/14; 8v6; 8v16; 8v23; 12v18; Galatians 2v1; 2v3; and 2nd Timothy 4v10, as well as here. Almost all the way Titus had been a devoted helper to Paul, and he was the right man to send on this particular mission. The reference to “the common faith” suggests the faith preached by the apostles was common to all, making the same demands and promising the same blessings for all. The faith involves much more than initial salvation but promotes a life of godliness and promises a wonderful future. The life of Titus was evidence of his genuine faith, and nothing less is expected of all. The God who saves us, saves every facet of us, and the profession of faith should be matched in our lives. Note the reference to the Deity of Jesus Christ, He is our Saviour, just as God is our Saviour. God is our Saviour, past, present, and future, and this is the great theme of this letter. From a Saviour God flows never ending supplies of grace, mercy and peace to every heart.
Verses 5-9 The appointment of elders.
There were things lacking in Crete that needed to be fixed, and Titus was just the man to put it right. He had proved himself at Corinth, smoothing over the creases after Paul’s first letter outlining social/moral/ecclesiastical/doctrinal disorders in the church there. No one takes rebuke easily and Titus had persuaded the Corinthians of Paul’s integrity and pastor care of them. Now he was asking Titus to deal with a potentially more difficult situation in Crete. The word he uses for “set in order” epidiorthoo has it’s roots in the setting of broken bones, a surgical skill possessed only by trained medics. This was not a work of the military using brute force, or the police force restraining criminals, this was the work of a skilled doctor in healing bodies such that they could properly function again. The believers were not walking aright and needed things put right. Titus was to appoint men of sterling character to effect this work for God.
The list given here of 16 characteristics are similar to those given to Timothy in chapter 3, so, rather than repeat the various qualities, we can focus on the differences to some profit. Notice the mandatory nature of these characteristics; “For the bishop(overseer) must be blameless...”. Paul describes the man as “...the steward of God”... this is a word which depicts an overseer in a large house, and views the administration of a busy household in line with the wishes of the master of the house. It is God’s house and things are to be done as He wants. Paul was a steward of the gospel (1st Timothy1v11; Titus 1v3); he committed this stewardship to Timothy and others (1st Timothy 1v18; 4v11; 5v21; 6v13; 6v20; 2nd Timothy1v14; 4v1); and they were to commit it to others including local elders (2nd Timothy2v2; Titus 2v15.) The soundness of doctrine, and worthiness of character, not their position only, were to be authoritative for the saints of God.
Children of the elders were not to be accused of riot or to be unruly(undisciplined). This is stronger than in 1st Timothy 3v4 and may reflect the wilder nature of Cretian society. Later Paul would have the elders to deal with unruly adults and they must have the moral right to do so by demonstrating it in the home.
“...not self-willed...” this is additional to the list in Timothy. It means not assertive, not arrogant, not pulling rank in an ungodly manner. God’s house is not to become a paradise for men’s ego.
“..not soon angry...” Not quick tempered, irascible, volatile. There is a righteous anger, but anger of man is mostly ungodly and achieves nothing. The wisdom of Proverbs is clear...chapter 22vv24/25 “Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways and get a snare unto thy soul.” Again Proverbs 29v22 “An angry man stirreth up strife, and a furious man abounds in transgression.” Such a man is not fit for God’s service, especially service which involves correction and rebuke.
“...holding fast the faithful word as he has been taught, that he might be able by sound doctrine both to exhort and convince (convict) the gainsayers.” This is an expansion on the phrase “apt to teach”...this shows how he is to be apt to teach, by imbibing and preaching the truth, the sound doctrine which is healthy for the saints. This aptitude is to exhort by persuasive encouragement and to convict by presenting evidence to those of the contrary mind.
Verses 10-16 The correction of false teachers.
This carried forward from verse 9 where exhortation and conviction by the word is suggested. Throughout the letter now there are a number of pointers, namely that of shutting mouths in public and in private (verse 11); of rebuking sharply (verse 13); and ultimately rejection of the person from the company if self opinion persists (chapter 3v10.11). This is not popular work but it must be done for the good order of the church. Their work is to be seen in two areas of concern;
Doctrinally verses 10/11;
The presence of so many unruly people demands a firm hand; the reality of so many vain(empty) talkers, people who have much to say without substance requires leaders with sound doctrine; the existence of deceivers who lead the church astray by deception, means the need for elders true to the word. The problem at Crete seemed to be coming from Judaisers who were active in and around the people. They were entering into houses subverting the members. This was a destructive work unsettling the faithful. Subverting means to destabilise, to overturn, but to do so by guile, by casting doubt on the gospel as the way of salvation. The motivation of these deceivers was for money, to gain a large following. These problems are an ever present danger today. There are plenty making merchandise out of religious matters.
Morally verses 12-16;
This has to do with the national characteristic of the Cretians being of a low-life mentality by nature. This was another pressing problem, because Paul remarked that the witness to their character was true. Elders have not only to encourage soundness in doctrine but soundness in practice. There is no room in the house of God for indolence. Sound doctrine leads to godliness, sham doctrine to ungodliness. Jewish fables (made up stories) and commandments of men (doctrines of men, not of God), have the effect of turning people away from the truth. Jesus made plain that the commandments of men make the word of God of none effect( Matthew 15v6).
He now defines the reality of moral purity as produced by sound teaching as opposed to defilement from other sources, thus marking forever the distinction between real and unreal profession of Christianity. He does so in terms of moral purity, that is the emergence of a life uncontaminated with evil, a pure unmixed entity, which only God can produce. This has not to do with moral perfection, but with judicial perfection leading to eternal purity. Of this the believer has already tasted, the unbeliever not. “Unto the pure all things are pure....”. This goes to an aspect of human sin, not always considered. There are many aspects of the sinful nature; that which brings distance from God; that which invites the condemnation of God; that which produces antagonism to God; that which brings the curse of God on creation; that which brings misery to mankind; that which causes breakdowns in human relationships. There is one aspect of sin overlooked, that of the stain on the human soul, the filth of sin, the ugliness of sin, the defilement of sin. No doubt the Jewish fables referred to in these verses were to do with the eating of certain foods, which in their religion caused defilement. Jesus made it clear in Mark 7vv18-23 that there is nothing from without a man that can defile him, for the defilement is all within, it is intrinsic to the person; therefore the person must be cleansed and to such everything is pure because the man has been cleansed. Paul insists that sound doctrine and good living are inseparably combined and vice versa. If the practice is wrong it is because the doctrine is wrong. Note the clarity of the words “...but unto them which are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled...” Note the link “defiled and unbelieving”; what we believe determines how we live. Mere profession in spiritual matters is worthless, words are empty without works. These false teachers are spiritual charlatans, “...They profess they know God but in works deny Him...” The link between doctrine and practice is paramount in the mind of the apostle and should be in ours. They are “abominable (detestable in the eyes of men)) and disobedient (in the eyes of God) These are very strong words from the apostle, particularly as they are applied, mainly, to his own countrymen. They are “reprobate unto every good work.” The word adokimos means unprincipled, amoral, without any moral compass. It was used as a testing mechanism for determining the validity of coins, and described rejects, fake, that which was to be discarded as unfit for currency trading. These people were operating within the society of believers at Crete and were to be opposed. The need for elders who are qualified to oppose such men, for the health of the saints is obvious in every generation and this epistle serves as a beacon of warning today. C.S. Lewis said in his book Reflections on the Psalms p.32 “of all bad men, religious bad men are the worst”. These men were unfit for any good work and were to be opposed and rejected. The warning Paul gave to the Ephesian elders in Acts 20 had come to pass in Crete and is to be heeded today when religious charlatans abound. God’s people must be protected.
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