Exegetical and Hermeneutical Commentary of Titus 1:16
They profess that they know God; but in works they deny [him,] being abominable, and disobedient, and unto every good work reprobate.
16. They profess that they know God ] Vulg. ‘confitentur’; ‘profess’ is retained by R.V., though its modern sense is more generally ‘pretend’: the Greek is ‘openly acknowledge,’ and the word is used of those Books of the Bible which are ‘homologoumena,’ ‘fully acknowledged.’ This sense of ‘profess’ remains in our ‘Professor’ or Public Teacher. Cf. Mat 7:23 ‘then will I profess unto them.’
being abominable, and disobedient ] Vulg. ‘cum sint abominati.’ Compare Rev 21:8 ‘the fearful and unbelieving and abominable,’ 27 ‘anything unclean or he that maketh an abomination and a lie.’
unto every good work reprobate ] The first of six occurrences of the phrase ‘good or ‘fair’ ‘work’ in this Epistle, cf. Tit 2:7; Tit 2:14, Tit 3:1; Tit 3:8; Tit 3:14. So in 1 Tim. it occurs six times and twice in 2 Tim. For the force of this particular word for ‘good’ see note on 1Ti 1:18. The application of sound doctrine to daily life is the natural and necessary object of the Apostle at this stage of progress in the Christian Church. See Introduction, pp. 32 34. ‘Reprobate’ comes from the Vulg. ‘reprobi’; the Greek is lit. ‘unable to stand the test,’ ‘tried and found wanting.’ It occurs again 2Ti 3:8. Its best known use is in 1Co 9:27 ‘lest after I have preached to others I myself should be rejected.’ Worthless here gives the force.
Fuente: The Cambridge Bible for Schools and Colleges
They profess that they know God – That is, the Jewish teachers particularly, who are referred to in Tit 1:14. All those persons were professors of religion, and claimed that they had a special knowledge of God.
But in works they deny him – Their conduct is such as to show that they have no real acquaintance with him.
Being abominable – In their conduct. The word here used – bdeluktoi – occurs nowhere else in the New Testament. It means that which is detestable, or to be held in abhorrence.
And disobedient, and unto every good work reprobate – Margin, void of judgment. On the word here used – adokimos – see the Rom 1:28 note; 2Co 13:5 note. It means here that in reference to everything that was good, their conduct was such that it could not be approved, or deserved disapprobation. It was for this reason; from the character of the people of the island of Crete, and of those who claimed to be teachers there enforcing the obligation of the Mosaic law, that it was so important for Titus to exercise special care in introducing men into the ministry, and in completing the arrangements contemplated in the organization of the churches there. Yet is this character confined to them? Are there none now who profess that they know God, but in works deny him; whose conduct is such that it ought to be abhorred; who are disobedient to the plain commands of God, and whose character in respect to all that pertains to true piety is to be disapproved by the truly pious, and will be by God at the last day? Alas, taking the church at large, there are many such, and the fact that there are such persons is the grand hindrance to the triumphs of religion on the earth. The way to heaven is blocked up by dead professors of religion.
Fuente: Albert Barnes’ Notes on the Bible
Tit 1:16
They profess that they know God
Conventional Christians
I.
Conventional Christians are professional atheists.
II. Conventional Christians are practical atheists.
1. They deny Gods authority in everyday life; ignore the claims He has upon their existence, powers, possessions.
2. They deny His teaching, He teaches that spiritual interests are supreme. They declare in their daily life that temporal interest are paramount. He teaches that no man should live to himself, but should be inspired by that benevolence that will promote the common weal. But they practically declare that self-interests are supreme, that every man should work for himself, regardless of the common good. He teaches to honour all men on account of what they are. They declare that those only are to be honoured who are endowed with wealth, and move in the pageantry of worldly pomp and power. (Homilist.)
The judgment of hypocrisy
I. Hypocrisy the occasion of atheism. False and inconsistent professors cause more scepticism than the active propagandism of infidels.
II. Hypocrisy is offensive even to the ungodly.
III. Hypocrisy is practical disobedience. The law is first for the spirit, then the letter: for the life through the heart.
IV. Hypocrisy universally condemned. Though in appearance full of good works, the hypocrite is condemned as destitute of any. (F. Wagstaff.)
Hypocrites in the Church
I. There will always be hypocrites in the church. Although the Lord could easily and at once purge His floor of them, yet in great wisdom He suffereth them.
1. In regard of His own glory, that His holiness might appear in the daily discovering of them and purging His Church; for he cannot abide that hypocrites should go in the tale and account of His children. But one time or other, one way or other, will be sanctified in all them that come near Him; at which time His glory also shineth out unto others in their just judgment.
2. In regard of the wicked, that they should the more stumble at the truth by reason of some hypocrites among professors.
3. In regard of the godly, that they should partly be exercised by this means, and partly driven to examine what truth is in them.
4. In respect of the truth itself, which getteth some testimony hence, as Christ on the cross by the very title of His enemies, affirming that He was the King of the Jews.
II. The character of the hypocrite.
1. The hypocrite is a great professor of religion, and hence cometh to be answerable to his name, in seeming to be, and sustaining the person that he is not. As a clown or knave on a stage playeth the part of a noble, or king, but is well known to be the next remove from a rogue, so these fellows whom the apostle noteth have often in their mouths the name of God and of Christ, the title of the Church, and pretend great knowledge of God and cunning in the Scriptures, and other ecclesiastical writings; yea further, make a great show of faith and pity, and if bare profession would lead to heaven, these could not be the least or last there. And to make this a little more plain, an hypocrite can carry himself so level and even in his course, as no man shall be able outwardly to accuse him, or impute anything unto him, no more than the disciples could accuse Judas, when every man said, Master, is it I? but none of them said, Master, is it Judas?
2. The second note is in these words, But indeed they deny him. That is, all the religion of an hypocrite is only in outward profession, separated from the inward sincerity of the heart. All that we have spoken of him is but a lifeless form of godliness, in which the power of it is denied (2Ti 3:5). Men may be said to deny a thing three ways.
1. With the tongue.
2. With the heart; thus the atheist denieth God (Psa 24:1).
3. With the life or actions, which is here properly meant.
For ask the tongues and words of these men concerning their courses, all will appear to be fish whole, but ask their lives, and you shall hear their works (which are far more evident witnesses with or against a man, than his words) speak otherwise. Or, grant they do many glorious works to the eye, yet even herein after a sort God is denied, in that they are lame, and, indeed, carcases of good actions, without any soul to quicken them; all is external, and in such works they may be very busy, but spiritually they perform nothing.
3. The third note or character, is in a further degree of the sin, in that they are said, rebellious to Gods commandment, and disobedient to the doctrine of God. The Word giveth us to discover two vices in these titular Christians.
(1) Infidelity.
(2) Rebellion, or in one word, the want of the obedience of faith.
True it is they make a great show of faith, but the apostle distinguisheth of faith; one kind is feigned, another is unfeigned: the former may be joined with much knowledge, much talk of piety, but never with a pure heart and good conscience, as the latter. Now this unfeigned faith, being the mother and mistress of unfained obedience, and the only root whence this fruit can bud and blossom, whosoever are destitute of the former cannot but be barren of the latter. What are the fruits of unbelief, see Act 17:5; 2Th 3:2; Heb 3:12.
4. The fourth note is yet in a further degree of the sin, and goeth near the detection of him; when after long custom in sin, and cracking his conscience checking him, he becomes as a crazy pitcher which is unfit to hold water; so is he reprobate to every good duty; now can he do nothing but rush into sin thick and threefold, and dowse himself over head and ears in impiety.
III. The miserable condition of the hypocrite. They are abominable to God, which appeareth both
1. In their persons.
2. Their actions.
3. Their punishment.
For their persons, they are but half Christians, neither hot nor cold, and therefore the Lord cannot digest them, compared to cakes but half baked (Hos 7:10), and not turned on the other side. Seeing, therefore, they are such as withdraw their best part from God, the soul of God can take no pleasure in them. Their actions, although never so good in themselves, never so specious unto others, yet are abominable unto God. Yea, in their most devout services, they do nothing but (as Ephraim) compass the Lord with lies, and deceit (Hos 11:12). Their punishment showeth them to be every way abhorred of God; for as men deal with things they hate, so the Lord
1. Casteth them out of His sight (Job 13:16). The hypocrite shall not come before Him, the workers of lies shall not enter within the walls of that holy city. Yea, sometimes they are cast out of His presence, as Cain was, even out of the visible Church, as they are ever out of the invisible, to show that they shall never be endured hereafter.
2. Destroyeth them; for their destruction from the Lord sleepeth not, but shall surprise them; perhaps while they are in the body, as Ananias and Sapphira, but certainly hereafter. (T. Taylor, D. D.)
Professing God, but denying Him
Here learn
1. That hypocrites are generally great professors: they profess great knowledge of God, and great zeal for Him.
2. That to deny God is a very heinous sin, and an abominable wickedness: there is a twofold denial of God; first in words, expressly and openly; secondly, in practice, closely and consequentially; They profess that they know God; but in words they deny Him. There may be at once a professing of God, and a denial of Him; many a mans practice speaks loud, that there is no God, when he makes a fair confession and profession of Him with his mouth and tongue.
3. That no sorts of persons are so odious to God, and abominable in His sight as those who make a profession of His holy name and truth, but walk contrary in their lives to that profession. (W. Burkitt, M. A.)
A tarnished Christian
I laid aside a coin one day but did not remember just where I had put it, till one day I found it in a comer, encrusted with rust. At first, I thought it was copper, but careful examination proved it to be silver. It had lain there so long that it was tarnished and unrecognisable. Just as many Christians, alas I are so covered with the grime and filth of this world that it is no wonder that the unconverted and Christians look upon them as copper instead of being good silver.
Inconsistencies of Christians
In true kindness of heart, sweetness of temper, open-handed generosity, the common charities of life, many mere men of the world lose nothing by comparison with such professors; and how are you to keep the world from saying, Ah! your man of religion is no better than others; nay, he is sometimes worse! With what frightful prominence does this stand out in the answer–never-to-be-forgotten answer–of an Indian chief to the missionary who urged him to become a Christian. The plumed and painted savage drew himself up in the consciousness of superior rectitude; and with indignation quivering on his lip and flashing in his eagle eye, he replied, Christian lie! Christian cheat! Christian steal!–drink!–murder! Christian has robbed me of my lands, and slain my tribe! adding, as he turned haughtily away, The devil, Christian! I will be no Christian. Many such reflections teach us to be careful how we make a religious profession! And having made the profession, cost what it may, by the grace of God let us live up to it; and act it out. It is better not to vow, than, having vowed, not to pay. (T. Guthrie, D. D.)
Religion not to be rejected because of hypocrites
Many people are offended with the profession of religion, because all are not religious who make a profession. A little consideration will correct this error. Does the sheep despise its fleece because the wolf has worn it? Who blames a crystal river because some melancholy men have drowned themselves in its streams? The best drugs have their adulterants. And will you refuse an opiate, because some have wantonly poisoned themselves with it? Though you have been cozened with false colours, yet you should not dis-esteem that which is dyed in grain. He is a bad economist who, having a spot in his garment, cuts off the cloth, instead of rubbing off the dirt. God rejects all religion but His own. (T. Seeker.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. They profess that they know God] He still speaks concerning the unbelieving Jews, the seducing teachers, and those who had been seduced by their bad doctrine. None were so full of pretensions to the knowledge of the true God as the Jews. They would not admit that any other people could have this knowledge; nor did they believe that God ever did or ever would reveal himself to any other people; they supposed that to give the law and the prophets to the Gentiles would be a profanation of the words of God. Hence they became both proud, uncharitable, and intolerant; and in this disposition they continue till the present day.
But in works they deny him] Their profession and practice were at continual variance. Full of a pretended faith, while utterly destitute of those works by which a genuine faith is accredited and proved. Dio Cassius represents Caesar as saying of his mutinous soldiers: , . “Having the name of Romans, while they had the manners of the Gauls.” How near are those words to the saying of the apostle!
Being abominable] . This word sometimes refers to unnatural lusts.
And disobedient] . Unpersuadable, unbelieving, and consequently disobedient. Characters remarkably applicable to the Jews through all their generations.
Unto every good work reprobate.] . Adulterate; like bad coin, deficient both in the weight and goodness of the metal, and without the proper sterling stamp; and consequently not current. If they did a good work, they did not do it in the spirit in which it should be performed. They had the name of God’s people; but they were counterfeit. The prophet said; Reprobate silver shall men call them.
1. THOUGH the principal part of this chapter, and indeed of the whole epistle, may be found in nearly the same words in the First Epistle to Timothy, yet there are several circumstances here that are not so particularly noted in the other; and every minister of Christ will do well to make himself master of both; they should be carefully registered in his memory, and engraven on his heart.
2. The truth, which is according to godliness, in reference to eternal life, should be carefully regarded. The substantial knowledge of the truth must have faith for its foundation, godliness for its rule, and eternal life for its object and end. He who does not begin well, is never likely to finish fair. He who does not refer every thing to eternity, is never likely to live either well or happily in time.
3. There is one subject in this chapter not sufficiently attended to by those who have the authority to appoint men to ecclesiastical offices; none should be thus appointed who is not able, by sound doctrine, both to exhort and convince the gainsayers. The powers necessary for this are partly natural, partly gracious, and partly acquired. 1. If a man have not good natural abilities, nothing but a miracle from heaven can make him a proper preacher of the Gospel; and to make a man a Christian minister, who is unqualified for any function of civil life, is sacrilege before God. 2. If the grace of God do not communicate ministerial qualifications, no natural gifts, however splendid, can be of any avail. To be a successful Christian minister, a man must feel the worth of immortal souls in such a way as God only can show it, in order to spend and be spent in the work. He who has never passed through the travail of the soul in the work of regeneration in his own heart, can never make plain the way of salvation to others. 3. He who is employed in the Christian ministry should cultivate his mind in the most diligent manner; he can neither learn nor know too much. If called of God to be a preacher, (and without such a call he had better be a galley slave,) he will be able to bring all his knowledge to the assistance and success of his ministry. If he have human learning, so much the better; if he be accredited, and appointed by those who have authority in the Church, it will be to his advantage; but no human learning, no ecclesiastical appointment, no mode of ordination, whether Popish, Episcopal, Protestant, or Presbyterian, can ever supply the Divine unction, without which he never can convert and build up the souls of men. The piety of the flock must be faint and languishing when it is not animated by the heavenly zeal of the pastor; they must be blind if he be not enlightened; and their faith must be wavering when he can neither encourage nor defend it.
4. In consequence of the appointment of improper persons to the Christian ministry, there has been, not only a decay of piety, but also a corruption of religion. No man is a true Christian minister who has not grace, gifts, and fruit; if he have the grace of God, it will appear in his holy life and godly conversation. If to this he add genuine abilities, he will give full proof of his ministry; and if he give full proof of his ministry, he will have fruit; the souls of sinners will be converted to God through his preaching, and believers will be built up on their most holy faith. How contemptible must that man appear in the eyes of common sense, who boasts of his clerical education, his sacerdotal order, his legitimate authority to preach, administer the Christian sacraments, c., while no soul is benefited by his ministry! Such a person may have legal authority to take tithes, but as to an appointment from God, he has none else his word would be with power, and his preaching the means of salvation to his perishing hearers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They profess that they know God; he is speaking of the Jews, who (all of them) professed to know and to believe one living and true God.
But in works they deny him; but they lived like atheists, as if there were no God in the world, Rom 2:17-24.
Being abominable, and disobedient, and unto every good work reprobate; they are persons justly to be abominated of all good men, , unbelieving in the gospel, disobedient to the rule of the law, and awkward to, and averse from, any good work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. They professthat is, makea profession acknowledging God. He does not deny theirtheoretical knowledge of God, but that they practically knowHim.
deny himthe oppositeof the previous “profess” or “confess” Him(1Ti 5:8; 2Ti 2:12;2Ti 3:5).
abominablethemselves,though laying so much stress on the contracting of abomination fromoutward things (compare Lev 11:10-13;Rom 2:22).
disobedientto God(Tit 3:3; Eph 2:2;Eph 5:6).
reprobaterejected asworthless when tested (see on Ro1:28; 1Co 9:27; 2Ti3:8).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They profess that they know God,…. That there is a God; that there is but one, only, true, and living God, the God of Israel, as professed by the Jews; and that this God is Father, Son, and Spirit, as believed by the Christians: for the persons the apostle speaks of were judaizing Christians. Yet this knowledge was but notional; it lay in theory and profession only; they had not a spiritual experimental knowledge of God in Christ, which only has eternal life connected with it:
but in works they deny him. The Syriac, Arabic, and Ethiopic versions read, “in their own works”; they were not professed, but practical atheists; they owned there was a God, and boasted of their knowledge of him; but their lives and conversations showed that they had no true knowledge of him, and that the fear of him was not before their eyes; these gave the lie to their profession; they practically denied that faith they professed to hold, and the power of godliness, of which they had the form.
Being abominable; in the sight of God, however esteemed by men; and notwithstanding the vizor and mask of sanctity and religion they put on, which could not screen them from the omniscience of God, who will one day declare he knows them not, and will bid them depart from him, being workers of iniquity.
And disobedient; to God; to his law, and Gospel; to his ministers and churches; and even to parents and civil magistrates; for of this cast were the false teachers, and their followers, as maybe learned from many passages.
And unto every good work reprobate: or “unaccustomed”, unused to them, as the Arabic version renders it; or rather “without judgment”, and understanding, concerning them; there was no good in them, nor was it in them to do good; to do good they had no knowledge, nor any inclination; they were unfit for it, and had not a capacity to perform it; they were not good themselves, and therefore could not do good; the tree must first be made good, ere its fruit will be good; they were without Christ, and without his Spirit, and grace, without which no man can do anything that is spiritually good; they had no true faith, and therefore what they did was sinful; they had neither right principles, from which, nor right ends to which they acted, and therefore were not qualified for the performance of good works; which require that men should be good men, created in Christ Jesus, be believers in him, and have principles of truth and love, and views to the glory of God.
Fuente: John Gill’s Exposition of the Entire Bible
They profess (). Present active indicative of , common verb (, ) as in Ro 10:10f. (know) is second perfect active infinitive of in indirect assertion.
By their works ( ). Instrumental case.
They deny (). Present middle of , old verb, common in the Gospels and the Pastoral Epistles (1Tim 5:8; Titus 2:12; 2Tim 2:12).
Abominable (). Verbal adjective from . Only in LXX and here.
Disobedient (). See Ro 1:30.
Reprobate (). See on 1Cor 9:27; Rom 1:28.
Fuente: Robertson’s Word Pictures in the New Testament
They profess (oJmologousin). Better, confess. See on 2Co 9:13, and comp. 1Ti 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (Joh 1:20); comp. Heb 11:13; Rom 10:9, 10.
Abominable [] . N. T. o. Class. LXX, Pro 17:15; Sir. 41 5; 2 Macc. 1 27. See on, bdelugma abomination, Mt 24:15, and comp. Rev 17:4, 5; Rev 21:27. The kindred verb, bdelussesqai abhor, Rom 2:22; Rev 21:8.
Reprobate [] . See on Rom 1:28; 1Co 9:27, and comp. 2Ti 3:8. The phrase reprobate unto every good work, N. T. o.
Fuente: Vincent’s Word Studies in the New Testament
1) “They profess that they know God;” (theon homologousin eidenai) “They profess to know God.” These claimed to know God, but their manner of life contradicted the profession. Our Lord advised “by their fruits ye shall know them.” Mat 7:15-20.
2) “But in works they deny him.” (tois de ergois arnountai) “Yet in their works they deny him.” 2Pe 2:1; 2Pe 2:10.
3) “Being abominable, and disobedient.” (bdeluktoi ontes kai apeitheis) “Being abominable and disobedient or unpersuaded.” Both Peter and Jude spoke severe words of condemnation against infiltrating professors among God’s people, false professors who lived lives of moral, ethical, and doctrinal hypocrisy, 2Pe 2:17-19; Jud 1:4; Jud 1:8; Jud 1:10.
4) “And unto every good work reprobate.” (kai pros pon ergon agathon adokimoi) “and toward every good work unseeming or reprobate.” Jud 1:12-13.
Surely the presence of false Jewish professors in the Cretian congregations was an occasion for Paul’s concern that Titus set moral orderliness instructions in the congregations and ordain elders and Bishops to teach and oversee orderliness in the churches, Tit 1:5.
Fuente: Garner-Howes Baptist Commentary
16 They profess that they know God He treats those persons as they deserve; for hypocrites, who give their whole attention to minute observances, despise fearlessly what constitutes the chief part of the Christian life. The consequence is, that they display their vanity, while contempt of God is manifested in open crimes. And this is what Paul means; that they who wish to be seen abstaining from one kind of food — indulge in wantonness and rebellion, as if they had shaken of the yoke; that their conduct is disgraceful and full of wickedness, and that not a spark of virtue is visible in their whole life.
For they are abominable, disobedient, and to every good work reprobate. When he calls them, βδελυκτούς (237) abominable, he seems to allude to their pretended holiness, to which they gave their earnest attention. But Paul declares that they gain no advantage, for they do not cease to be profane and detestable. With good reason does he accuse them of disobedience; for nothing can be more haughty than hypocrites, who exert themselves so laboriously about ceremonies, in order that they may have it in their power to despise with impunity the chief requirements of the law. We may appropriately interpret the word ἀδόκιμοι reprobate in an active signification; as if he had said, that they who wish to be thought so sagacious instructors in trifles — are destitute of judgment and understanding as to good works.
(237) “ 1. They are said to be βδελυκτοί , abominable, or shamefully addicted to all manner of evil. The word in the original, denotes the heinousness of those practices in which they allow themselves; and is derived from a word that signifies to send forth an offensive smell. For all sentiments of right and good are not so totally lost and obliterated among mankind, but that there are some things which even pagans would detest. 2. They are said to be also ἀπειθείς, disobedient, which expression imports perseverance and obstinacy in an evil course. They will by no means — by no importunity — by no arguments whatever, be dissuaded from practices so unjustifiable and detestable in their own nature. They are resolved to run on, whatever it costs them — to continue in sin, and in the profession of religion at the same time, which is the greatest absurdity imaginable. 3. They are said, lastly, to be πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι, reprobate to every good work; which signifies a disinclination to everything that is good, to everything that is worthy of praise. ‘The word may be taken, as it is observed, either actively or passively, and so may signify not only to be disappointed by others, but to disapprove themselves; in which latter sense we must, at present, principally understand the phrase. They disapprove all that which claims their approbation and esteem; and are disaffected to all that good which the religion they profess would oblige them to the practice of. The expression, therefore, does not so much signify their omission of what is good, as their disinclination to it; but it further denotes that, if they do anything at all in religion, it is what they neither delight in, nor can endure. ‘Every good work’ is an expression of such latitude, that it may comprehend all the works of piety, mercy, and common justice. And so it is fit we should understand it in this place. Whatever they do of this kind, their hearts are averse to it, and they bear a disaffected mind to it all. And such as here described, persons may be found to be, notwithstanding their profession.” — Howe.
Fuente: Calvin’s Complete Commentary
(16) They profess that they know God; but in works they deny him.These bitter foes to the truth, Titus must remember, will present themselves under the guise of friends. They will rank themselves in the Christian company openly, with their lips confessing God, but in their way of life, in their acts, practically denying the very things they were so careful to affirm with their lips; in other words, taking back, withdrawing, the solemn declaration of faith they had been making.
Being abominable.This is the only place where this strong expression is used in the New Testament. It signifies that the life and actions of these men, who professed to be His servants, had made them hateful in the sight of God.
And disobedient.Rebellious and opposed to all law and order would Titus find them.
And unto every good work reprobate.As a consequence of their hypocritical, selfish, defiled life, these men, when any good and noble work had to be done, were simply useless, worthless; and to teachers of this kind were many of the Cretan believers content to go for instruction in Christian doctrine and practice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. Profess know God Rather, they confess; the verb implying the truth of what they acknowledge. They are monotheists, acknowledging the holy God of Israel.
But Contrastive. There is a contradiction between their confession and their conduct.
Works deny Their actions ignore the God who requires holiness of life.
Abominable The Greek rendering of that most expressive Hebrew term by which the Old Testament designates that horrible blend of sexual licentiousness with religious worship of which the Phenician Sidon was the apparent centre, and Ashtoreth (the Ishtar of the Babylonian tablets and the Astarte of Greek literature) the idol goddess, against which all the force of the Jehovah worship was for ages arrayed. This was that “goddess of the Zidonians,” denounced 1Ki 11:5, And the present gainsayers were the true successors of the old abominable sensualists against whom St. Paul true successor of the prophets of old arrays all the force of Jehovah-Jesus.
Disobedient To the true decalogue which the holy Jehovah, whom they profess, enjoins.
Reprobate Cannot stand the test of scrutiny as to being real doers of any good work. The word has no reference to an eternally predestined reprobation. See notes on 1Co 9:27; and 2Co 13:5, where the same Greek word occurs.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘They profess that they know God, but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.’
These people profess that they know God (they have a form of godliness – 2Ti 3:5) but by their works they deny Him. They do not let their light shine before men so that they may see their good works and glorify their Father who is in Heaven (Mat 5:16). Rather they are abominable (loathsome, to the Jews it was a word connected with idolatry, and therefore indicated shame) for they spoil all that they come in contact with. And they are disobedient, disobedient to the Gospel, and disobedient to the command to love their neighbours as themselves, for their ears are closed to God. ‘And to every good work rejected after testing (adokimos).’ None of their supposed good works measure up to God’s requirements (compare Mat 6:1-18). It is clear that their knowledge of God, such as it is, makes little difference to their manner of life. Paul clearly considers that any genuine Christian will become totally different in attitude when he or she is converted.
Adokimos is a Pauline concept (five times in Paul outside the Pastorals, including e.g. Rom 1:28; 1Co 9:27; once in 2Ti 3:8 and once in Heb 6:8).
Fuente: Commentary Series on the Bible by Peter Pett
Tit 1:16. They profess that they know God, This was their grand pretence for Christianity, and opposing St. Paul; namely, that they best understood the revelation of the mind and will of God in the gospel, as well as under the law; but at the same time pride, and covetousness, and other vices, animated and influenced them. See Rom 2:17; Rom 2:29; Rom 3:10-19. 2Co 11:13-15. Jude, 4. 16. The word reprobate, in this verse, means disapproved and condemned when brought to the standard of God’s word, though they are among the first to judge and condemn others.
Inferences.Never let it be forgotten by any who call themselves Christians, that the faith of God’s people is the acknowledgment of the truth, which is according to godliness. Never let the great design of Christianity be lost in an eager contention for any of its appendages, or any of its parts. Yet, alas, how often has it, in particular instances, been wounded almost to death, in a furious attempt to rescue it, and that, sometimes perhaps, from only an imaginary danger.
That we may be more sensible of its vital influence, let us ever retain the hope of that eternal life which it proposes, as the great end of all our pursuits; even of that life which God that cannot lie hath promised to all his faithful saints. Let us rejoice to think that so immense a superstructure has so firm, so divine a foundation; and let us never give it up for any thing that a flattering world, always ready to engage, and slow to perform, can promise.
Let us ever be very thankful for the provision which God hath made for the manifestation of his word, through preaching, and for his goodness in raising up faithful pastors to his church, overseers in every age, who have been blameless, sober, just, holy, and temperate. Such may all be that appear under that sacred character; able, by their doctrine to instruct, by their reasoning to convince, by their practice to edify; ever solicitous, that they may not neglect their pastoral services, that they may not lord it proudly over their brethren, that they may not be transported by furious passions, or misguided by rash conclusions, or perverted by low interests, and the greediness of filthy lucre; but that they may approve themselves the faithful stewards of God, and promote the good order of his house; and, so far as their influence can reach, the happiness of every member of his family.
In order to this, let them look well to their own houses, that nothing may be wanting on their part to make their children tractable, faithful, and sober. And let the children of ministers consider the obligations which they are under to cultivate a teachable spirit, and to maintain the strictest decency in their whole deportment; as remembering the superior advantages they may be supposed to enjoy for religious improvement, and how much a minister’s reputation and usefulness depend upon the regularity of his family.
REFLECTIONS.1st, The apostle opens the epistle with his usual address.
1. He sets forth his own divine commission and apostleship. This epistle comes from Paul, who counts it his highest honour to be called a servant of God in the gospel of his dear son, and an apostle of Jesus Christ, sent to bear the glad tidings of his salvation to Gentile lands, according to the faith of God’s elect; that is to say, the faith of all genuine Christians, who have accepted the offers of grace, and yielded to the calls of God in the preaching of his gospel or otherwise, and enjoy the living power of faith in Christ: or, as some very eminent commentators have explained it, the faith of Christians in the general, they being all an elect generation, 1Pe 2:9 and St. Paul being an apostle in reference to them all; to those to whom he was a savour of death, as well as to those to whom he was a savour of life: 2Co 2:16. He was accordingly sent to call all these, within his sphere, to the acknowledging of the truth which is after godliness; and which, having heartily embraced himself, he now with delight published to others, in hope of eternal life, which all who continue to live godly in Christ Jesus are sure to attain unto; because God, that cannot lie, hath promised it unto them in Christ Jesus, before the world began, or, as it should be translated, before the secular ages of the Jews (see the annotations); but hath in due times manifested his word through preaching, which is committed unto me, according to the commandment of God our Saviour, who hath authorized and enabled me to discharge the important trust. Note; (1.) The highest dignity is to be the servant of the living God. (2.) They who are ministers of God, must be indefatigable in preaching. Dumb dogs that cannot, or will not bark, are not of the great Shepherd’s appointment.
2. He wishes Titus the best of blessings. To Titus, mine own son after the common faith, my spiritual child, begotten in the gospel, be grace, mercy, and peace from God the Father, and the Lord Jesus Christ our Saviour. Note; All believers have one common faith, and are united to the same Jesus.
2nd, St. Paul,
1. Reminds him of the end for which he was left in Crete. For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, directing the Cretan Christians concerning the proper discipline, worship, and conduct, to be observed by them; and ordain elders in every city, as I had appointed thee, such as shall be found duly qualified for the ministerial work.
2. He describes the character of those whom he should ordain. If any be blameless, having a good report of those who know him best; the husband of one wife, no polygamist; having faithful children brought up in the nurture and admonition of the Lord, not accused of riot, or unruly, dissolute and refractory, but kept under due restraint, neither a disgrace to themselves nor their parents. For a bishop must be blameless, as the steward of God, appointed to that high charge in his holy family, and therefore of a character irreproachable; not self-willed, of a rash and obstinate temper; not soon angry, and firing at every provocation; not given to wine, addicted to drunkenness, or fond of the glass; no striker, violent in his passions; not given to filthy lucre, a mercenary wretch, who serves for hire, but one who serves out of zeal for Christ and the souls of men. He must be also a lover of hospitality, entertaining poor strangers, and Christians driven from their homes by the fury of persecution; a lover of good men, without prejudice or exception; sober, grave and prudent in his carriage and deportment; just, and upright in his conversation; holy in all his conduct; temperate in his desires and appetites; holding fast the faithful word, maintaining the purity of the gospel, and dispensing it with all fidelity, as he hath been taught by us; that he may be able, by sound doctrine, both to exhort and comfort the true members of Christ’s church, and to convince the gainsayers of their errors. For such spiritual wisdom is necessary because there are many unruly and vain talkers and deceivers, in Crete as well as in other churches, who, though professing Christianity, walk disorderly, and with their heretical tenets draw away disciples after them; especially they of the circumcision, who are the great corrupters of the faith, urging circumcision and the observance of the Mosaical institutions as necessary to salvation; whose mouths must be stopped, not by force, but by sound truth and scriptural arguments to detect their fallacies and silence their cavils; who subvert whole houses, insinuating themselves into the families of professors, teaching things which they ought not, for filthy lucre’s sake, adapting their teaching to the palates of their hearers, in order to insinuate into their confidence, and enrich themselves at their expence.
3rdly, The national character of the Cretans was very bad, therefore they would need sharp rebuke.
1. The apostle quotes one of their own writers. One of themselves, even a prophet, or poet, of their own, Epimenides, said, the Cretans are always liars, peculiarly addicted to this sin; evil beasts, ravenous, gluttonous, and insatiate in their appetites; slow bellies, luxurious and indolent; and this witness is true, it is their just character. Wherefore,
2. Rebuke them sharply; such scandalous deeds required severe and cutting remonstrances, that, their sins and danger being set before them, they may be sound in the faith, warned by these rebukes of others to be more watchful, or recovered from such grievous backsliding; not giving heed to Jewish fables, and commandments of men, the ridiculous legends and vain traditions of those Judaizing teachers, that turn from the truth, apostates themselves, and labouring to pervert the faith of others, and to adulterate the blessed gospel of grace, by enforcing upon the conscience the abrogated rites of the Mosaical law. Unto the pure all things are pure, and no ceremonial uncleanness is contracted by the touch or taste of things forbidden by the Levitical institutions: but unto them that are defiled, by the reigning impurity of their hearts and lives, and unbelieving, destitute of faith in Jesus, there is nothing pure, all they do and say is abominable in the sight of God; but even their mind and conscience is defiled, and, when the fountain is thus polluted, every stream which flows from it must needs be foul. They profess indeed that they know God, and make great boasts of their wisdom; but in works they deny him, and act as infidels, being abominable in their spirit and conduct, disobedient to all God’s holy laws as well as enemies to his gospel, and, in short, unto every good work reprobate, unfit and unable for, as well as disinclined to, the practice of them. Note; (1.) Stubborn sinners call for severe rebuke. Lenity, where the knife is required, is real cruelty to the patient. (2.) The best preservative against the wiles of deceivers, is being sound in the faith. They who are firmly grounded on Christ, will not easily be shaken. (3.) They who are destitute of right principles, must necessarily err in all their conduct: every thing they do, even what is in itself right, as to the matter and deed itself, becomes sin to them, because it proceeds from wrong principles, and is directed to wrong ends. (4.) It is not sounding professions, but holy lives, which characterize real Christians. Non magna loquimur, sed vivimus, “We speak not, but live, great things.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Tit 1:16 . ] not: “they pretend” (Matthies), but “they loudly and publicly confess,” that they know God. Paul leaves it undecided whether their confession is correct or not. He does not grant to them, as de Wette thinks, that “they have the theoretical knowledge of God, and in a practical aspect,” nor does he deny this to them. His purpose here is to declare that, in spite of this their confession, their actions are of such a nature as to argue that they had no knowledge of God: ] , opposed to , see 1Ti 5:8 ; 2Ti 3:5 . Supply (so, too, van Oosterzee, Hofmann).
] ( . .), equivalent to abominabilis, detestable (comp. Luk 16:15 ); Luther: “whom God holds in abomination.”
The word is joined with in Pro 17:15 , LXX. Paul does not apply this epithet to the heretics, because they were defiling themselves with actual worship of idols, which especially was regarded by the Jews as , but in order to describe their moral depravity.
] “and disobedient,” synonymous with in Tit 1:10 ; this indicates why they are .
] “the result of the preceding characteristics” (Wiesinger); , as 2Ti 3:8 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2261
FALSE PROFESSORS DESCRIBED
Tit 1:16. They profess that they know God; but in works they deny him.
AT a time when the profession of godliness is everywhere abounding, it is of peculiar importance to lay down marks whereby the upright may be distinguished, and the hypocritical be put to shame. There have ever been in the Church, many, whose characters would not bear investigation, and whose conduct was the very reverse of what their profession required. In the days of the Apostle there were many unruly and vain talkers and deceivers, who subverted whole houses, teaching things which they ought not, for filthy lucre sake [Note: ver. 10, 11.]: and of these he hesitated not to declare, that whilst they professed that they knew God, they in works denied him.
Now, as such persons abound in all ages, I will enter into a fuller consideration of the character here delineated ; and observe respecting it, that it is,
I.
A common character
[As all who were the natural descendants of Abraham were considered as professing the faith of Abraham, even whilst they were living altogether without God in the world; so all who name the name of Christ are considered as Christians, though they never think of departing from any iniquity which their hearts affect. But it is not of such persons that I intend to speak. The persons mentioned in my text evidently wished to be regarded as religious : and therefore it is to persons of that description that my attention shall be confined. These, indeed, embrace a great variety of character: for, whilst some take up religion in a formal kind of way, as a means of gaining a reputation for sanctity, others vaunt themselves in an experience of its power upon their souls. Of the former class are those whom St. Paul speaks of, when he says, Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident, that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law [Note: Rom 2:17-20.]. Of the latter class are they whose hearts have been impressed in a measure with divine truth, and brought in some degree under the power of religion, but who yet hold fast some secret lusts which they will not part with. Of such the Prophet Isaiah speaks: They call themselves of the holy city, and stay themselves upon the God of Israel [Note: Isa 48:2.]. Of such also God speaks by the Prophet Ezekiel: They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words; but they will not do them : for with their mouth they shew much love, but their heart goeth after their covetousness [Note: Eze 33:31.].
Now, of both these classes there are very many in the present day. At a former period, the pharisaical class were the more numerous ; but at this time the hypocritical. In some respects they differ widely from each other, and hold each other in contempt : but, in the main point, they are agreed; namely, in not walking agreeably to their profession. Neither the one nor the other give themselves up wholly to their God : some hidden abomination, like a worm at the root, impedes their fruitfulness in good works, and prevents them from bringing forth any fruit to perfection. Were I to distinguish between them, I should say, the one profess religion generally ; the others profess religion of a superior cast : but, when the whole of their spirit, and temper, and conduct, are compared with the Scripture-standard, they shew that their hearts are not right with God ; and that, whilst they draw nigh to him with their lips, their hearts are far from him [Note: Isa 29:13.].]
It is also,
II.
An awful character
In two respects do these persons fearfully betray their extreme folly and wickedness:
1.
They grievously dishonour God
[In proportion as they profess a zeal for God, is God implicated, if I may so say, in the evils which they commit. Not that God has indeed any responsibility on their account: but an ungodly world, who hate religion, will take occasion to condemn religion itself for the faults of those who profess it, yea, and to blaspheme the very name of God himself on their account. Unreasonable as it is that the way of truth should be evil spoken of on account of those who walk not according to its dictates, still this is what men will do, in vindication of themselves, and for the purpose of decrying all serious godliness [Note: 2Pe 2:2. Rom 2:23-24. 1Ti 6:1.]. But this greatly aggravates the guilt of those who thus expose religion to contempt, and cast a stumbling-block in the way of a perishing world. Truly it were better that a millstone were hanged about the neck of such persons, and that they should be cast into the sea, than that they should continue to involve themselves in such tremendous guilt.]
2.
They fatally deceive their own souls
[No persons are less disposed to suspect themselves than these. Their profession stands with them in the place of practice. They think only of what they do; but never reflect on what they leave undone. If they say, Lord, Lord, it never comes into their minds to inquire how far they do the things which he requires of them. The godly themselves express not a greater confidence of their state before God, than these. Hence it is that they are so frequently warned against self-deceit; If a man think himself to be something when he is nothing, he deceiveth himself [Note: Gal 6:3.]. And again; If any man seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that mans religion is vain [Note: Jam 1:26.]. Of such persons there is little, if any, hope: because they imagine themselves already possessed of all that the Gospel offers, and therefore are deaf to the invitations and entreaties which they deem applicable only to persons less favoured than themselves.]
Such an one is truly,
III.
A pitiable character
In the midst of light they walk on still in darkness
[Professing that they know God, they take, of course, the Scriptures for their guide: but, with respect to the real life of godliness, they are yet ignorant, because that darkness has blinded their eyes [Note: 1Jn 2:11.]. In truth, they see every thing through a wrong medium, and as it were with a jaundiced eye; and the very principles which they profess serve only to beguile them to their ruin. Unhappy souls! whose very light is darkness [Note: Mat 6:23.], and whose knowledge causeth them to err [Note: Isa 47:10.]!]
With all imaginable opportunities for salvation, they improve not any for their good
[They have the ordinances of religion, yea, and take pleasure in them too [Note: Isa 58:2.]; but they remain unhumbled, and uncircumcised both in heart and life. The very word they hear, which to others is a savour of life unto life, proves to them only a savour of death unto death [Note: 2Co 2:16.]. The more formal of these characters satisfy themselves with a mere round of duties; and the more enlightened of them place their own feelings and conceits in the stead of vital godliness; and thus both the one and the other turn the very means of salvation into occasions of augmented guilt and misery. The very sun and rain, which ripen others, do but prepare them for fuel in the fire of hell [Note: Heb 6:7-8.].]
Buoyed up with the most glorious hopes and prospects, they have nothing awaiting them but the most fearful disappointment
[They dream of heaven at the termination of their earthly pilgrimage: but, alas! what horror will seize hold upon them at the instant of their departure hence! It is not only the tree which bears bad fruit, but that which bears not good fruit, that will be cast into the fire [Note: Mat 7:19.]: not those only who had no lamps, but those whose lamps were destitute of oil, that will be cast into outer darkness, where is weeping and wailing and gnashing of teeth [Note: Mat 25:8-12. with Mat 8:12.]. They will carry their delusive hopes even to the bar of judgment: but their claims will be disallowed, and their pleas be of no avail [Note: Mat 7:22-23.]. Their eyes will then be opened to see their folly; and they will be left to reap for ever the fruit which they have sown [Note: Gal 6:7-8.].]
Let me now entreat you to inquire into,
1.
Your profession
[Think not that a merely speculative knowledge, however extensive it be, will suffice. To know God aright, you must know him, as reconciled to us in Christ Jesus; and must so know him, as to renounce every other hope, and to rely altogether on Christ alone. Then only do we know him aright, when we cleave unto Christ with full purpose of heart.]
2.
Your practice
[It is to little purpose that we hear and approve of the word, unless we be doers of it also [Note: Jam 1:22-25.]: nor can we have any satisfactory evidence that we know God, except by obeying his commandments [Note: 1Jn 2:3.]. See, then, that with your profession there be also a holy consistency of conduct: and take care to shew forth your faith by your works.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
I desire to bless God the Holy Ghost, for all his abundant mercies in his divine teachings, and his holy scriptures of truth. And beg his grace, to give me a right understanding in all things, that my faith, may be the faith of God’s elect. None but this, I am well assured, can come up to the standard of the truth which is after godliness. And whatsoever is not of this faith, is sin. Precious Lord Jesus! thou great Author, and finisher of faith, increase my faith!
And do thou, Almighty Father of mercies; confirm, and establish my soul, in this blessed hope of eternal life, founded in thine everlasting love; and secured in thine unchangeable promise, given in Christ Jesus before the world began. Oh! the preciousness of this life, which is eternal; confirmed by covenant engagements; revealed in the holy scriptures; and resulting from free, unmerited, unsought for, yea, unthought of grace!
Oh! Lord the Spirit! distinguish thine ordained servants in the ministry, by the special marks of thine own ordination. They, whom thou hast sent forth, will, through thy grace, be found blameless in Christ, as the stewards of God. But, Lord! stop the mouths of those, who run unsent of thee. The pure in spirit, by regenerating grace, will be pure. But to the unregenerate, who are still in the old unrenewed nature, nothing is pure. Praises to our God in Christ, for discriminating grace!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
16 They profess that they know God; but in works they deny him , being abominable, and disobedient, and unto every good work reprobate.
Ver. 16. They profess that they know ] Aliud in titulo, aliud in pyxide. Outside Christians who perform, as Ephraim, dough baked duties, are almost persuaded, as Agrippa, come near God’s kingdom with that young Pharisee; faint chapmen that go without the bargain, as he did that came kneeling to our Saviour, and saying, “What shall I do to inherit eternal life?” These do virtutis stragulam pudefacere, put honesty to an open shame, as Diogenes said to Antipater, who being vicious, wore a white cloak, the ensign of innocence.
Being abominable ] Gr. ( , pedo ), such as stink above ground, and are of an offensive savour.
To every good work reprobate ] , or injudicious; such as cannot make a right judgment of any good works, so as to approve and relish them, to see a beauty in them, as good, &c.
But in works they deny him ] Which is, as if a man should confess his faith in English and deny it again in Latin. These are no better than devils wrapped up in Samuel’s mantle; hot meteors, shooting and showing like stars.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 .] Expansion of the last clause, shewing (cf. Dion. Hal. above) their . They make confession (openly, in sight of men: but not so only their confession is a true one so far, that they have the knowledge , and belie it: not ‘they profess ,’ as E. V.: necessarily contains an implication of the subjective truth of the thing given out) that they know God, but in (or, by) their works they deny ( Him ) (not ‘ it :’ see 2Ti 2:12 ), being abominable (cf. , Luk 16:15 . In ref. Prov. is joined with ) and disobedient, and for (towards the accomplishing of) every good work worthless (ref.).
Fuente: Henry Alford’s Greek Testament
Tit 1:16 . : “ We know God ”; that was their profession of faith. They “gloried in God,” Rom 2:17 . This is an allusion to the Jewish pride of religious privilege. Weiss points out that this phrase alone is sufficient to prove that the heretics in question are not the Gnostics of the second century (Hort, Judaistic Christianity , p. 133). See the use of the phrase in Gal 4:8 , 1Th 4:5 . Compare 2Ti 3:5 , “Holding a form of godliness, but having denied the power thereof”; also 1Jn 2:4 . There is here the constant antithesis between words and deeds.
: Their lives give the lie to their professions; “They acted as if this Supreme Being was a mere metaphysical abstraction, out of all moral relation to human life, as if He were neither Saviour nor Judge” (J. H. Bernard comm. in loc .).
: See note on 2Ti 3:17 .
: worthless, unfit . See note on 2Ti 3:8 .
Fuente: The Expositors Greek Testament by Robertson
profess. Greek. homologea. Compare Rom 10:9, Rom 10:10.
know, App-132.
in = by. No preposition.
deny. Greek. arneomai. See Tit 2:12. Compare 2Ti 2:12; 2Ti 3:5.
abominable. Greek. bdeluktos. Only here. The noun in Mat 21:15, &c.
disobedient. Compare App-128. Tit 1:1.
unto. App-104.
good work. See Tit 2:7; Tit 3:1, Tit 3:8, Tit 3:14,
reprobate. Greek. adokimos. See Rom 1:28.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] Expansion of the last clause, shewing (cf. Dion. Hal. above) their . They make confession (openly, in sight of men: but not so only-their confession is a true one so far, that they have the knowledge, and belie it: not they profess, as E. V.: necessarily contains an implication of the subjective truth of the thing given out) that they know God, but in (or, by) their works they deny (Him) (not it: see 2Ti 2:12), being abominable (cf. , Luk 16:15. In ref. Prov. is joined with ) and disobedient, and for (towards the accomplishing of) every good work worthless (ref.).
Fuente: The Greek Testament
Tit 1:16. , God) Whom to know is the highest wisdom.- ) profess, and by profession claim to themselves knowledge; 1Ti 6:20.-) deny God.-) abominable. This agrees with the LXX., Pro 17:15 : , unclean and abominable.-) This may here be taken actively for those who are not fit for anything, because they cannot approve what is good either in themselves or in others.
Fuente: Gnomon of the New Testament
Tit 1:16
They profess that they know God; but by their works they deny him,-This is all spoken of those claiming to be servants of God. One denies God in his works whenever he turns from Gods laws, Gods teachings, and Gods ways to other ways. To own God in our actions is to obey him in all things, to prefer his ways above the ways of all other beings in the universe. To deny him in our works is to prefer other ways to his own ways.
being abominable,-This signifies that the actions of these persons, who professed to be his servants, had made them hateful in the sight of God.
and disobedient,-Rebellious and opposed to all law and order.
and unto every good work reprobate.-Given over to every evil work. Only the things God commands are good works. They are Gods works, and he who prefers any other ways than Gods cannot do Gods works.
Fuente: Old and New Testaments Restoration Commentary
profess: Num 24:16, Isa 29:13, Isa 48:1, Isa 58:2, Eze 33:31, Hos 8:2, Hos 8:3, Rom 2:18-24, 2Ti 3:5-8, Jud 1:4
being: Job 15:16, Rev 21:8, Rev 21:27
and disobedient: 1Sa 15:22, 1Sa 15:24, Eph 5:6, 1Ti 1:9
unto: Jer 6:30, Rom 1:28, 2Ti 3:8
reprobate: or, void of judgment
Reciprocal: Gen 27:41 – then Lev 11:5 – but divideth Num 22:18 – If Balak Num 23:12 – General Deu 14:7 – General Jos 24:27 – deny Jdg 2:10 – knew not 2Sa 15:12 – while he offered Job 18:21 – knoweth Job 31:28 – for Psa 14:1 – abominable Psa 36:1 – The transgression Pro 30:12 – that are Jer 5:2 – though Jer 12:2 – near Jer 22:16 – was not Zec 14:20 – shall there Mat 7:21 – saith Mat 21:19 – and found Mat 21:30 – I go Mat 23:3 – for Mat 26:10 – a good Mat 27:4 – What Mar 7:6 – honoureth Luk 13:26 – We Luk 20:47 – for Rom 2:20 – the form 2Co 13:5 – reprobates Phi 3:2 – evil Col 1:21 – in your mind by 1Ti 5:8 – he hath 1Ti 6:5 – men Heb 4:11 – unbelief Heb 11:4 – a more Jam 2:14 – though 1Jo 2:4 – I know
Fuente: The Treasury of Scripture Knowledge
Tit 1:16. While these Judaizers were busying themselves in disturbing the churches, they professed it was because of their love of God and their knowledge of His law. But, like many other religious frauds, their personal life was a contradiction of the purety of doctrine which they professed. Abominable pertains directly to the corrupt practices they were performing, and disobedient designates the relation of their practices to the law of God; they were in rebellion against it. Unto every good work reprobate. The last word means “useless,” denoting that the conduct of the Judaizers had nothing good in it.
Fuente: Combined Bible Commentary
Tit 1:16. It was part of the religious confession of these errorists, that the knowledge of God was their own (in an exceptional degree?); practically they denied what in words they confessed. Vice is a denial that we have any true knowledge of God.
Abominable, a strong word not elsewhere in New Testament, implying the disgust with which a pure mind contemplates certain sins.
Disobedient, i.e. to moral law.
Reprobates, or rejected after trial, a word of Pauls.
Fuente: A Popular Commentary on the New Testament
Behold here the dismal character of many hypocritical persons in the Jewish church. They professed the knowledge of God, the true God, but in their works, in their actions, they denied him, and so became abominable both to God and man, disobedient to the law, and averse to every good work.
Here learn, 1. That hypocrites are generally great professors, they profess great knowledge of God, and great zeal for him.
2. That to deny God is a very heinous sin, and an abominable wickedness;
There is a twofold denial of God,
first, in words expressly and openly; secondly, in practice, closely and consequentially.
They profess that they know God, but in works they deny him. There may be at once a professing of God, and a denial of him: many a man’s practice speaks aloud, that there is no God, when he makes a fair confession and profession of him with his mouth and tongue.
Learn, 3. That no sorts of persons are so odious to God, and abominable in his sight, as those who make a profession of his holy name and truth, but walk contrary in their lives to their profession.
Fuente: Expository Notes with Practical Observations on the New Testament
They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.
The two words translated “pure” are the same word, it simply means pure or can mean purified by fire. The thought is of something that is without blemish – those that are pure see all things as pure. The “[are]” is actually a word that means indeed or verily. The pure see all things indeed as pure – a little surety in their thought might be the suggestion.
What does this mean is the next problem. What is Paul getting at? He has just blasted the Cretans and false doctrine and he switches completely and talks of the pure people seeing all things as pure.
The next part of the verse gives reason for his comment. He is contrasting what should be true of believers, with those outside the faith. To the non-believer nothing is viewed as pure. I think this is quite evident in the 2004 presidential campaign. Nothing has been off limits to the advertising and the spinners. They will attach anything in any way they want whether there is truth in what they say or not. The evil bent of some of these people is evident. Comparing the Bush administration to Hitler – how much stupidity are we to accept folks?
I have seen staunch Democrats that are disgusted with their own party for the way they have acted this time around.
Relating to “defiled” have you ever inadvertently put a new red shirt in with some white clothes? The result is usually a red shirt and as many pink items as there were white. This is the thought of this word “defiled.” It is something that has been stained, ruined by a pollutant. Like the white clothes, the defiled is a permanent case. The term “defiled” is a verb and it is in the perfect tense which means it is defiled permanently.
We will see the implications of this in the application section. Suffice it to say these defiled ones will not be changing nor will their attitude toward the purity of things.
To the non-believer, nothing is pure. Let’s consider what Paul is speaking of. The pure, see all things pure, while the non-believer sees nothing as pure. What are the things that Paul is speaking about?
The following verse mentions works and belief system. The previous context was related to false doctrine, so I would assume that Paul is talking about beliefs, or doctrine or belief system. There is nothing pure in the way of belief to the lost, while the pure should see all Biblical doctrine as pure.
The verse goes on to say that the condition of the lost is “even their mind and conscience is defiled.” Not a pretty picture. This pictures well the pollution that we have already mentioned. The sin nature from Adam polluted every part of us and something drastic needs to be done to remedy that condition.
The mind is that which stores our knowledge and our memory, it is that part of us that allows us to think and to consider and to choose. The conscience is that part that allows us the moral choices, between right and wrong.
Some would suggest that the person that is lost is totally corrupt, that their moral choice is limited to wrong only. I would suggest you consider this before you buy into this line of thinking that leads to a whole bunch of other doctrines that may not be Biblical. Have you not seen some people that choose to do right now and then? Do not some lost people live morally upright lives? I think you would have to answer yes to both.
The conscience is “polluted,” but it can make proper choices some of the time if it wants. Back to the pink shirt – it is still a shirt, even though it is polluted with the dye of pink.
The word “defiled” here is the same word as we discussed earlier, and it too is in the perfect tense.
“They” would relate back to the Jewish people in my mind. They profess to know God, but by their works they deny Him.
The knowing of Him is in the perfect tense. They are even, it seems, trusting in him, but they deny Him in reality. How sad, to think you intimately know God but in fact do not know Him at all and by your works are denying Him.
Ouch! And if that isn’t a distinct possibility in the church today – well anyway I will let you contemplate that one on your own.
They make profession, they declare they know Him intimately, yet by their lives deny His existence. The professing Christian in a nut shell. Pastor, beware of these folks. Remember what Paul has said of them. They view nothing as pure – their works will be empty to defiled. Do you not want to assist them to remedy their lives, or if not that help them to move on out of your congregation – after all they are wolves in sheep’s clothing!
By his works or by his life the person denies God. A person knowing God would live like a child of the king rather than a brother of the pigs in the pen. Not only are they denying God but they are abominable and disobedient – not qualities of an obedient son of God.
The American Standard Bible translates the phrase “unto every good work reprobate.” as unfit for any good deed. It seems that they are not available for good works. They are not usually involved in good works, and they seem to be unable to do good works.
Verse sixteen may be the key to a question that plagues people in our day. Let me illustrate the person for you, by telling you of a person that I once met. He told me that he was a believer; he told me that he knew the Lord, but in his life, he drank, smoked, and swore like a sailor. No offence to the Navy – just the way he was. He would stand around telling dirty jokes after work and make fun of the ministry and ministers. When talking to me the language was quite a little better and he seldom drank in front of me.
I have no idea if he was a believer or not, but based on this verse, I have the Biblical right and responsibility to question him about the reality of his salvation. He professed, but his works seemed to be reprobate or worthless for God. He did some good things for people outside of our work place, but the majority of the time he was living like a reprobate – lost person rather than a child of the King.
When wondering if a person is a Christian you need to understand several things, including their testimony and their living. If they have a good testimony of salvation, but live a life of a pagan, you may question their salvation. Not judge them, but question, beware of them and their testimony. God will be the Judge, but we need to evaluate people now and then. There is the possibility that the person is saved and has not started to grow. Others may have grown but just gotten away from holy living.
It is our place to exhort those that say they are believers and challenge them to good living lest they disgrace God.
Gill says of “knowing God” “That there is a God; that there is but one, only, true, and living God, the God of Israel, as professed by the Jews; and that this God is Father, Son, and Spirit, as believed by the Christians:” I’m not quite sure we can go quite that far from the text even though it might well be true. Since these seem to be Judaizers it might be true, but the way Paul speaks of them I rather doubt that they are even saved (verse fifteen especially).
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
Tit 1:15 looks at the attitudes of the false teachers whereas Tit 1:16 views their actions. The divisive and destructive influence of the false teachers betrayed their inner attitude of impurity regarding God’s truth. They were really abominable and disobedient to God as well as disapproved by Him. They could do no deeds He would approve.
"Of all bad men religious bad men are the worse." [Note: C. S. Lewis, Reflections on the Psalms, p. 32.]
Whenever a person’s talk and walk conflict it is usually his walk rather than his talk that reveals what he really is (1Jn 1:6).
". . . Tit 1:16 is the hinge verse of the epistle. Paul has addressed the initial issues of the necessity of godly leadership and has called attention to the seriousness of the Cretan problem. In this verse he identifies a key issue: the opponents are teaching that what a person believes and how a person behaves are not related, and that godly living is not a necessary corollary to God’s salvific plan and work. Then in the next two chapters, after giving instructions for different groups within the church, Paul will give Titus two creedal statements that show that obedience comes out of salvation and must come out of salvation, for it is a purpose for which salvation was provided." [Note: Mounce, p. 402.]
"These verses [10-16] are the only real discussion of Paul’s Cretan opponents (cf. Tit 3:10-11). The situation in Crete appears to be similar to that in Ephesus, with a few important differences. The problem was real since their teaching was already upsetting whole households, and yet the Cretan opponents receive less attention, suggesting that the problem was not as developed as in Ephesus. The opponents were unqualified, rebellious, and inappropriate for positions of leadership in the church. In fact, Tit 1:10-16 have the purpose of explaining why Titus must appoint only qualified people to church leadership (Tit 1:5-9). The opponents were teaching senseless babble, words without meaning, myths. This passage clearly shows that the teaching was primarily Jewish and taught asceticism and guidelines for ritual purity and defilement. The opponents were part of the church but had left the truth of the gospel, and therefore they must be rebuked so that they and the church may become healthy in their faith." [Note: Ibid., p. 395.]