Titus 1:11 Ulasan

In this chapter we have, I. The preface or introduction to the epistle, showing from and to whom it was written, with the apostle's salutation and prayer for Titus, wishing all blessings to him (Tit 1:1-4). II. Entrance into the matter, by signifying the end of Titus's being left at Crete (v. 5). III. And how the same should be pursued in reference both to good and bad ministers (v. 6 to the end).

This chapter contains the inscription of the epistle, the apostle's salutation and preface to it; an account of the qualifications of an eider, or pastor of a church; a description of these teachers; and a charge to Titus to rebuke the Cretians for their errors and immoralities. The inscription and salutation are in Tit 1:1, in which the writer of the epistle is described by his name and office; by the faith and hope he had; and by the ministration of the Gospel, committed to him by the order of Christ: and the person to whom it is written is mentioned by name; and is described by the spiritual relation he stood in to the apostle, and to whom he wishes grace, mercy, and peace: the preface to the epistle is in Tit 1:5 which gives the reason of the apostle's leaving Titus in Crete, which was to set things in order there, and to ordain elders in all the churches; which leads him to point at the necessary qualifications of them for his direction; some of which respect their moral life and conversation, and others their doctrine, and are in Tit 1:6 and on occasion of the latter, and which is a reason why the elders should be sound in the faith, and hold it fast, the apostle takes notice of the false teachers that were in Crete, whom he describes by their noisy, vain, and deceitful talk; by their being pernicious and hurtful to whole families; and by their covetousness and sensuality, which is confirmed by a testimony out of one of the Cretian poets, Tit 1:10 wherefore he charges Titus sharply to rebuke either these false teachers, or those they had corrupted, that they regard sound doctrine, and not Jewish fables, and the commandments of erroneous men, Tit 1:13 and instances in things forbidden in the law of Moses as unclean, which were not now to be attended to by those who were pure in heart, and sound in faith, to whom all things were pure and lawful; and as for others that were impure, whose minds and consciences were defiled, and were unbelieving, nothing was pure to them, Tit 1:15 and who are further described as professors in words of the true knowledge of God, and yet practically were deniers of him; and as abominable in their nature and actions, disobedient to law and Gospel, and unfit for any good work whatever, Tit 1:16.

Whose mouths must be stopped,.... Or they be silenced, by reasons and arguments fetched out of the word of God; as were the Sadducees and Pharisees by Christ, so that they durst ask him no more questions; and as the Jews at Damascus were by Saul, who confounded them, proving in the clearest and strongest manner, that Jesus was the very Christ: who subvert whole houses; into which they creep; that is, whole families, whose principles they corrupt, whose faith they overthrow, and carry them away with their own errors; and therefore, since this was the case not of a single person, or of a few, but of whole families, it was high time to attempt to convince them, and stop their mouths, that they might proceed no further: teaching things which they ought not; which were not agreeable to the perfections of God, to the Scriptures of truth, to sound doctrine, and which were hurtful and pernicious to the souls of men: and that only for filthy lucre's sake; having no regard to the glory of God, the honour and interest of Christ, or the good of immortal souls; only seeking to gain popular applause and honour from men, and to gather and increase worldly substance. Covetousness was a sin which the Cretians were remarkably guilty of (l). (l) Cornel. Nepos, l. 23. c. 9.

Ver. 10. "For there are many unruly and vain talkers and deceivers, especially they of the circumcision;" Ver. 11. "Whose mouths must be stopped." Seest thou how he shows that they are such? From their not wishing to be ruled, but to rule. For he has glanced at this. When therefore thou canst not persuade them, do not give them charges, but stop their mouths, for the benefit others. But of what advantage will this be, if they will not obey, or are unruly? Why then should he stop their mouths? In order that others may be benefited by it. "Who subvert whole houses, teaching things which they ought not for filthy lucre's sake." For if he has undertaken the office of a Teacher, and is not able to combat these enemies, and to stop their mouths who are so shameless, he will become in each case the cause of their destination who perish. And if some one has thus advised, "Seek not to be a judge, unless thou canst take away iniquity" (Ecclus. vii. 6); much more may we say here, "Seek not to be a Teacher, if thou art unequal to the dignity of the office; but though dragged to it, decline it." Dost thou see that the love of power, the love of for filthy lucre, is a cause of these evils? "Teaching things which they ought not," he says, "for filthy lucre's sake."

For there are many who are not subject, vain talkers, and deceivers of minds: especially those who are of the circumcision, who must be indicated as silent: who overturn whole houses, teaching what they ought not, for the sake of base gain. Let him who is to be a prince of the Church have eloquence associated with integrity of life, lest his works be taciturn without speech, and let his words blush when his deeds fail: especially when they are not a few, but many: neither subject, but insolent, who do not care to say what the Psalmist says: Is not my soul subject to God (Ps. 61:1)? But let them overthrow the good seed of minds, which naturally have knowledge of God, with empty persuasion. For this, it seems to me that Paul meant when he said "deceivers", not as the Latin interpreter simply translated "deceivers", but "deceivers of the mind". And indeed, without the authority of the Scriptures, their talk would not have faith, unless their perverse doctrine appeared to be confirmed by divine testimonies. These are of the circumcision of the Jews, who at that time were striving to subvert the nascent Church of Christ and to introduce legal precepts, on which Paul explains more fully both to the Romans and to the Galatians. And just a few months ago, we presented three volumes on the explanation of the Letter to the Galatians. Men of such a kind, as the Doctor of the Church, to whom the souls of the people are entrusted, ought to surpass with reason the Scriptures, and to impose silence upon them in evidence: they overthrow not merely one or few houses, but all homes with owners and families, teaching [them] about differences of foods, about the long-ago abolition of the Sabbath, about the harm of circumcision: and if they did this very thing by zeal for the faith, it might be pardoned to some extent, with the Apostle saying: I bear witness that they have zeal for God, but not according to knowledge (Romans 10:2). But because God is their belly, they willingly seek to make their own disciples for shameful gain, so that they may be fed by their followers as masters. But we can interpret this, which has been said for the sake of shameful gain, in another way: that we may think the Apostle used a common word, by which all heretics with their perverse teachings usually assert that they are gainers of men. When in fact it is not gain, but destruction, deceiving the souls of the deluded. On the contrary, he who has corrected his erring brother according to the Gospel, if he was converted, has gained him. For what greater gain can there be or what is more precious than if one gains a human soul? Therefore, every teacher of the Church who persuades rightly by the reason of faith in Christ is an honest gainer. And every heretic who deceives and is deceived by certain tricks of men, speaks what ought not to be spoken, for the sake of shameful gain.

But I, pierced with such grief as I am, what can I do except speak? Or do they do such things and then say to me: “Be silent”? May the Lord preserve me from such cowardice that I should hold my peace through fear of their wrath, when he commands me through his apostle, saying that “they ought to be reproved” by the bishop for “teaching the things which they ought not.” … For when God commands that we speak and preach the word and that we refute and condemn “in season and out of season” those who “teach the things which they ought not”—as I can prove by the words of the Lord and the apostles—let no man think that I can be enjoined to silence in these matters.

Reborn in Christ, they are still not pure Christians; they wish for the law to be partly venerated, for Christ to be partly venerated, all of this as if to profit from the Jews.

For there are many unruly and vain talkers and deceivers, especially those from the circumcision. They must be silenced, who overturn whole households, teaching things they ought not for dishonest gain. Paul said the root of all things, from which the rest also grow. For the disobedient person does not want to yield themselves, but desires to rule and oversee others. Then it is necessary that he who rules with ecclesiastical authority also teaches, but he who teaches before he has learned, because he does not obey others, is rightly found to be a babbler and a deceiver of minds. especially those from the circumcision. For even Christ reproached them for seeking power: who, even after receiving faith, did not abandon this disease. They must be silenced. For if a bishop has the care and leadership entrusted to him of others, and does not know how to silence the mouths of babblers and seducers, and to convict them, he becomes the cause of loss for those who perish. And rightly it is said: must be silenced: that is, by the force of rebukes, they should not even be allowed to speak, so that from this there may also be found listeners. teaching things they ought not for dishonest gain. There is nothing that this passion does not urge to transgress.

They must be rebuked sharply, so that their "mouths" are stopped. But what is the benefit, when they are of those who do not submit to the truth? For them there is none, but it is beneficial for those whom they might corrupt if the bishop remains silent; for their corruption the bishop himself will give an account. Therefore the mouths of such people must be "stopped": if you cannot do this, do not be a bishop. You see what disobedience combined with love of money and "shameful gain" means, how "they subvert whole houses"! They are levers in the hands of the devil, by means of which he destroys the "houses" of God.

Then when he says, who subvert whole houses, he shows their zeal: first, from the harm they inflict; second, from the false doctrine they teach; third, from the gain they desire. The harm they cause is that they subvert whole houses. For Catholic doctrine is preached openly in the Church, but heretics teach in secret. That is why they seek hidden places: stolen water is sweet, and bread eaten in secret is pleasant (Prov 9:17). Therefore, they go from house to house to seduce women particularly: for among them are those who make their way into households and capture weak women, burdened with sins (2 Tim 3:5). Teaching things which they ought not, i.e., vain and useless things, not seeking spiritual gain but temporal. Hence he adds, for the sake of filthy gain, or their own temporal glory: they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).

The apostle's statement of his character, his hope, and his function, Tit 1:1-3. His address to Titus, and the end for which he left him in Crete, Tit 1:4, Tit 1:5. The qualifications requisite in those who should be appointed elders and bishops in the Church of God, Tit 1:6-9. Of false teachers, Tit 1:10, Tit 1:11. The character of the Cretans, and how they were to be dealt with, Tit 1:12-14. Of the pure, the impure, and false professors of religion, Tit 1:15, Tit 1:16.

Whose mouths must be stopped - Unmask them at once; exhibit them to the people; make manifest their ignorance and hypocrisy; and let them be confounded before the people whom they are endeavoring to seduce. Subvert whole houses - Turn whole Christian families from the faith, attributing to the broad way what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from their sins.

ADDRESS: FOR WHAT END TITUS WAS LEFT IN CRETE. QUALIFICATIONS FOR ELDERS: GAINSAYERS IN CRETE NEEDING REPROOF. (Tit. 1:1-16) servant of God--not found elsewhere in the same connection. In Rom 1:1 it is "servant of Jesus Christ" (Gal 1:10; Phi 1:1; compare Act 16:17; Rev 1:1; Rev 15:3). In Rom 1:1, there follows, "called to be an apostle," which corresponds to the general designation of the office first, "servant of GOD," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger. according to the faith--rather, "for," "with a view to subserve the faith"; this is the object of my apostleship (compare Tit 1:4, Tit 1:9; Rom 1:5). the elect--for whose sake we ought to endure all things (Ti2 2:10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (Ti2 1:9; Rom 8:30-33; compare Luk 18:7; Eph 1:4; Col 3:12). Act 13:48 shows that all faith on the part of the elect, rests on the divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect. and the acknowledging of the truth--"and (for promoting) the full knowledge of the truth," that is, the Christian truth (Eph 1:13). after godliness--that is, which belongs to piety: opposed to the knowledge which has not for its object the truth, but error, doctrinal and practical (Tit 1:11, Tit 1:16; Ti1 6:3); or even which has for its object mere earthly truth, not growth in the divine life. "Godliness," or "piety," is a term peculiar to the Pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (Ti2 2:16; compare Tit 2:11-12).

mouths . . . stopped--literally, "muzzled," "bridled" as an unruly beast (compare Psa 32:9). who--Greek, "(seeing that they are) such men as"; or "inasmuch as they" [ELLICOTT]. subvert . . . houses--"overthrowing" their "faith" (Ti2 2:18). "They are the devil's levers by which he subverts the houses of God" [THEOPHYLACT]. for filthy lucre-- (Ti1 3:3, Ti1 3:8; Ti1 6:5).