Titus 1:11
who must be silenced. For the sake of dishonorable gain, they undermine entire households and teach things they should not.
They must be silenced
The phrase "They must be silenced" underscores the necessity of action against false teachers. The Greek word used here is "epistomizō," which means to stop the mouth or to muzzle. This implies a forceful intervention, suggesting that the spread of false doctrine is not merely a minor issue but a significant threat to the integrity of the church. In the historical context of the early church, false teachings could easily disrupt the fledgling Christian communities, leading believers astray. The imperative nature of this phrase reflects the urgency with which church leaders must address heresy to protect the faith.

because they are upsetting whole households
The term "upsetting" comes from the Greek "anatrepō," meaning to overturn or subvert. This indicates a complete upheaval, not just a minor disturbance. "Whole households" refers to the early Christian practice of meeting in homes, which were the primary venues for worship and teaching. The family unit was central to the church's structure, and any disruption within it could have widespread implications. Historically, the household was a microcosm of the church, and its stability was crucial for the community's spiritual health.

by teaching things they should not teach
This phrase highlights the core issue: the propagation of false doctrine. The Greek word for "teaching" is "didaskō," which implies a systematic and authoritative instruction. The false teachers were not merely sharing opinions but were presenting their ideas as truth. The phrase "things they should not teach" suggests a deviation from the apostolic doctrine, which was the foundation of the early church's teaching. This deviation was dangerous because it threatened to lead believers away from the truth of the Gospel.

for the sake of dishonest gain
The motivation behind the false teaching is revealed here: "dishonest gain." The Greek word "aischrokerdēs" refers to shameful or greedy profit. This indicates that the false teachers were driven by selfish desires rather than a genuine concern for the spiritual well-being of the believers. In the historical context, this could involve financial gain, social status, or power within the community. The early church faced many challenges from individuals who sought to exploit the faith for personal benefit, and this phrase serves as a warning against such corruption.

Persons / Places / Events
1. Titus
A trusted companion of the Apostle Paul, Titus was left in Crete to organize the church and appoint elders.

2. Paul
The Apostle who wrote the letter to Titus, providing guidance on church leadership and sound doctrine.

3. Cretans
The inhabitants of Crete, known for their challenging cultural traits, which included deceit and laziness, as mentioned earlier in Titus.

4. False Teachers
Individuals within the church who were spreading false doctrines for personal gain, causing disruption in households.

5. Households
The early Christian communities often met in homes, making the stability of these households crucial for the church's health.
Teaching Points
Guarding Against False Teaching
The church must be vigilant in identifying and silencing false teachings that can disrupt the faith and unity of believers.

The Role of Church Leadership
Elders and leaders have a responsibility to protect the congregation from harmful doctrines and ensure that teaching aligns with sound biblical truth.

Motivations Matter
The motivation behind teaching and ministry should be pure and God-honoring, not driven by personal gain or selfish ambition.

Impact on Families
False teachings can have a profound impact on families, highlighting the need for discernment and strong biblical foundations within the home.

Pursuing Sound Doctrine
Believers are encouraged to pursue sound doctrine and be rooted in Scripture to withstand false teachings and grow in their faith.
Bible Study Questions
1. What characteristics of false teachers does Paul highlight in Titus 1:11, and how can we recognize them in today's context?

2. How does the role of church leadership in addressing false teachings in Titus 1:11 compare to the responsibilities outlined in 1 Timothy 3:1-7?

3. In what ways can false teachings disrupt households, and what steps can families take to safeguard their faith?

4. How can we ensure that our motivations for teaching or serving in the church align with biblical principles rather than personal gain?

5. Reflect on a time when you encountered a teaching that seemed questionable. How did you discern its truthfulness, and what role did Scripture play in that process?
Connections to Other Scriptures
1 Timothy 6:3-5
Paul warns Timothy about those who teach false doctrines and are motivated by a desire for financial gain, similar to the situation in Crete.

2 Peter 2:1-3
Peter also addresses false teachers who exploit believers with fabricated accounts, driven by greed.

Matthew 7:15-20
Jesus warns about false prophets, emphasizing the importance of recognizing them by their fruits, which aligns with Paul's instructions to Titus.
Danger from False TeachersTitus 1:10-11
Faithful Teachers Must Oppose SeducersT. Taylor, D. D.Titus 1:10-11
Hindrances to ReligionF. Wagstaff.Titus 1:10-11
Stopping Foolish SpeechTitus 1:10-11
The Characteristics of False TeachersT. Taylor, D. D.Titus 1:10-11
The Silencing of Evil TalkersW. Graham, D. D.Titus 1:10-11
The Character of the Adversaries At CreteT. Croskery Titus 1:10-13
The Sins of the Sect and the Sins of the TribeD. Thomas Titus 1:10-14
People
Cretians, Paul, Titus
Places
Crete
Topics
Base, Behoveth, Completely, Dishonest, Faith, Families, Filthy, Gain, Gain's, Households, Houses, Lucre's, Making, Money, Mouth, Mouths, Ought, Overthrow, Overturn, Overturned, Ruining, Sake, Silenced, Sordid, Stop, Stopped, Subvert, Taught, Teach, Teaching, Upsetting
Dictionary of Bible Themes
Titus 1:11

     5465   profit
     8821   self-indulgence

Titus 1:6-11

     8492   watchfulness, leaders

Titus 1:9-11

     5423   myths

Titus 1:9-13

     8028   faith, body of beliefs

Titus 1:9-14

     7756   preaching, content
     8316   orthodoxy, in NT

Titus 1:10-11

     5575   talk, idle
     5910   motives, examples
     7336   circumcision, spiritual
     7760   preachers, responsibilities

Titus 1:10-12

     6146   deceit, and God

Titus 1:10-14

     5293   defence, human
     8766   heresies

Library
Purity.
Preached August 11, 1850. PURITY. "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."--Titus i. 15. For the evils of this world there are two classes of remedies--one is the world's, the other is God's. The world proposes to remedy evil by adjusting the circumstances of this life to man's desires. The world says, give us a perfect set of circumstances, and then we shall have a set of perfect men.
Frederick W. Robertson—Sermons Preached at Brighton

The Pure in Heart
TITUS i. 15. Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure: but even their mind and conscience is defiled. This seems at first a strange and startling saying: but it is a true one; and the more we think over it, the more we shall find it true. All things are pure in themselves; good in themselves; because God made them. Is it not written, 'God saw all that he had made, and behold, it was very good?' Therefore St. Paul says, that all things
Charles Kingsley—The Good News of God

Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in
Hugh Binning—The Works of the Rev. Hugh Binning

Whether Conscience be a Power?
Objection 1: It would seem that conscience is a power; for Origen says [*Commentary on Rom. 2:15] that "conscience is a correcting and guiding spirit accompanying the soul, by which it is led away from evil and made to cling to good." But in the soul, spirit designates a power---either the mind itself, according to the text (Eph. 4:13), "Be ye renewed in the spirit of your mind"---or the imagination, whence imaginary vision is called spiritual, as Augustine says (Gen. ad lit. xii, 7,24). Therefore
Saint Thomas Aquinas—Summa Theologica

Whether Irregularity Attaches to Bigamy?
Objection 1: It would seem that irregularity is not attached to the bigamy that consists in having two wives successively. For multitude and unity are consequent upon being. Since then non-being does not cause plurality, a man who has two wives successively, the one in being, the other in non-being, does not thereby become the husband of more than one wife, so as to be debarred, according to the Apostle (1 Tim. 3:2; Titus 1:6), from the episcopate. Objection 2: Further, a man who commits fornication
Saint Thomas Aquinas—Summa Theologica

Whether Sacred Doctrine is a Matter of Argument?
Objection 1: It seems this doctrine is not a matter of argument. For Ambrose says (De Fide 1): "Put arguments aside where faith is sought." But in this doctrine, faith especially is sought: "But these things are written that you may believe" (Jn. 20:31). Therefore sacred doctrine is not a matter of argument. Objection 2: Further, if it is a matter of argument, the argument is either from authority or from reason. If it is from authority, it seems unbefitting its dignity, for the proof from authority
Saint Thomas Aquinas—Summa Theologica

Whether a Religious Order Should be Established for the Purpose of Study?
Objection 1: It would seem that a religious order should not be established for the purpose of study. For it is written (Ps. 70:15,16): "Because I have not known letters [Douay: 'learning'], I will enter into the powers of the Lord," i.e. "Christian virtue," according to a gloss. Now the perfection of Christian virtue, seemingly, pertains especially to religious. Therefore it is not for them to apply themselves to the study of letters. Objection 2: Further, that which is a source of dissent is unbecoming
Saint Thomas Aquinas—Summa Theologica

Whether all Ecclesiastical Prelates are in the State of Perfection?
Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors
Saint Thomas Aquinas—Summa Theologica

Whether He that is Appointed to the Episcopate Ought to be Better than Others?
Objection 1: It would seem that one who is appointed to the episcopate ought to be better than others. For our Lord, when about to commit the pastoral office to Peter, asked him if he loved Him more than the others. Now a man is the better through loving God the more. Therefore it would seem that one ought not to be appointed to the episcopal office except he be better than others. Objection 2: Further, Pope Symmachus says (can. Vilissimus I, qu. 1): "A man is of very little worth who though excelling
Saint Thomas Aquinas—Summa Theologica

Whether Chastity is a Distinct virtue from Abstinence?
Objection 1: It would seem that chastity is not a distinct virtue from abstinence. Because where the matter is generically the same, one virtue suffices. Now it would seem that things pertaining to the same sense are of one genus. Therefore, since pleasures of the palate which are the matter of abstinence, and venereal pleasures which are the matter of chastity, pertain to the touch, it seems that chastity is not a distinct virtue from abstinence. Objection 2: Further, the Philosopher (Ethic. iii,
Saint Thomas Aquinas—Summa Theologica

Epistle xv. To George, Presbyter.
To George, Presbyter. Gregory to George, Presbyter, and to Theodore, deacon, of the Church of Constantinople. Mindful of your goodness and charity, I greatly blame myself, that I gave you leave to return so soon: but, since I saw you pressing me importunately once and again for leave to go, I considered that it might be a serious matter for your Love to tarry with us longer. But, after I had learnt that you had lingered so long on your journey owing to the winter season, I confess that I was sorry
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Confessing Christ an Indispensable Duty.
"--If we deny him, he also will deny us." This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge. Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence--"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of
Andrew Lee et al—Sermons on Various Important Subjects

Evil Habits and Injurious Indulgences.
The Word of the Lord may not denominate in plain terms every particular sin and evil practise man may engage in; however there are general terms and principles of righteousness that prohibit and condemn every possible sinful act man may perform. The words card-parties, picnics, fairs, shows and theaters are not found in the writings of the apostles; however indulgence in these is "revelry," "living in pleasure," "rioting" and worldliness, of which the Scriptures say the participants do not love God
Charles Ebert Orr—The Gospel Day

The Time of the Evening.
The morning was of 270 years' duration. The first form of the apostasy lasted, as we have shown, 1260 years, bringing us to the Lutheran reformation in 1530. Now when we ascertain the duration of the second beast power we will know the time the sun, moon and stars reappear in the evening. One especial text that gives us information on this subject is found in Revelation. In speaking of the two witnesses the Revelator says: "And they that dwell upon the earth shall rejoice over them, and make merry,
Charles Ebert Orr—The Gospel Day

Pastoral and Personal
FOURTH GROUP OF EPISTLES FIRST TIMOTHY. TITUS. SECOND TIMOTHY. THE PLACE OF THE EPISTLES +When Written.+--It is generally agreed among scholars that no place can be found for the writing of First Timothy, Titus, and Second Timothy in the period covered by Luke in his narrative in Acts. Agreeing with the tradition of the church, however, the opinion of many eminent scholars is that Paul was released from the first Roman imprisonment (Acts 28:16, 30), that he again took up his missionary work, and
Henry T. Sell—Bible Studies in the Life of Paul

Whether Sacred Doctrine Proceeds by Argument
Whether Sacred Doctrine Proceeds by Argument We proceed to the eighth article thus: 1. It seems that sacred doctrine does not proceed by argument. For Ambrose says: "where faith is sought, eschew arguments" (De Fid. Cath.), and it is especially faith that is sought in this doctrine. As it is said in John 20:31: "these are written, that ye might believe." It follows that sacred doctrine does not proceed by argument. 2. Again, if sacred doctrine proceeded by argument, it would argue either on the ground
Aquinas—Nature and Grace

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is
Saint Thomas Aquinas—Summa Theologica

Whether one Ought to Dispute with Unbelievers in Public?
Objection 1: It would seem that one ought not to dispute with unbelievers in public. For the Apostle says (2 Tim. 2:14): "Contend not in words, for it is to no profit, but to the subverting of the hearers." But it is impossible to dispute with unbelievers publicly without contending in words. Therefore one ought not to dispute publicly with unbelievers. Objection 2: Further, the law of Martianus Augustus confirmed by the canons [*De Sum. Trin. Cod. lib. i, leg. Nemo] expresses itself thus: "It is
Saint Thomas Aquinas—Summa Theologica

Whether Faith Alone is the Cause of Martyrdom?
Objection 1: It seems that faith alone is the cause of martyrdom. For it is written (1 Pet. 4:15,16): "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's things. But if as a Christian, let him not be ashamed, but let him glorify God in this name." Now a man is said to be a Christian because he holds the faith of Christ. Therefore only faith in Christ gives the glory of martyrdom to those who suffer. Objection 2: Further, a martyr is a kind of witness. But witness
Saint Thomas Aquinas—Summa Theologica

Loving Greetings
'Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2. Grace to you and peace from God our Father and the Lord Jesus Christ. 3. I thank my God upon all my remembrance of you, 4. Always in every supplication of mine on behalf of you all making my supplication with joy, 5. For your fellowship in furtherance of the gospel from the first day until now; 6. Being confident of this very thing that He which began a good work
Alexander Maclaren—Expositions of Holy Scripture

"For what the Law could not Do, in that it was Weak Though the Flesh, God Sending his Own Son,"
Rom. viii. 3.--"For what the law could not do, in that it was weak though the flesh, God sending his own Son," &c. Of all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son to become man; and so it requires the exactest attention in us. Let us gather our spirits to consider of this mystery,--not to pry into the secrets of it curiously, as if we had no more to do but to satisfy our understandings; but rather that we may see what this concerns
Hugh Binning—The Works of the Rev. Hugh Binning

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

St. Ignatius (Ad 116)
When our Lord ascended into Heaven, He left the government of His Church to the Apostles. We are told that during the forty days between His rising from the grave and His ascension, He gave commandments unto the Apostles, and spoke of the things belonging to the kingdom of God (Acts i. 2f). Thus they knew what they were to do when their Master should be no longer with them; and one of the first things which they did, even without waiting until His promise of sending the Holy Ghost should be fulfilled,
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Exhortation to Workers and Ministers
In conclusion I feel that the Lord would be pleased for me to say a few words for the encouragement of young ministers and workers. In my work in the ministry I have come through many varied experiences that, I trust, will be helpful to you in the trials through which you will have to pass before you get settled in the Lord's work. The first difficulty met by most young ministers and workers is in regard to their call. Unless the call be clear and definite, they are likely to be in some doubt as
Mary Cole—Trials and Triumphs of Faith

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