On the other hand Titus should shun what was worthless and unprofitable. In view of the context Paul especially meant those things the false teachers were promoting ( Titus 1:10; Titus 1:14; 1 Timothy 1:3-7; 1 Timothy 6:4; 2 Timothy 2:23). Examples of these kinds of controversies that the Jewish commentaries have preserved are the following. Should a Jew eat an egg laid on a festival day? What sort of wick and oil should a Jew use for candles he burns on the Sabbath? The genealogies in view were speculations about the origins and descendants of persons, which some thought had spiritual significance (cf. 1 Timothy 1:4). [1][source]
"I have learned that professed Christians who like to argue about the Bible are usually covering up some sin in their lives, are very insecure, and are usually unhappy at work or at home." [2][source]
Context Summary
Titus 3:8-15 - Maintaining Good Works
It is wise advice that we should try to shun controversy and disputations. Small benefit accrues from such methods of advancing the truth. After all, the Lord's test is the true one for all teachings which are in question-What is their fruit? "By their fruits ye shall know them." Let us, therefore, cultivate the grace and beauty, the righteousness and purity, of a holy life. Let us yield ourselves to Jesus to be wholly possessed and used by Him; and let our one aim be to get glory for Him and success for His Kingdom. Then our views of truth will become clear and sound, and the beauty of our lives will have the most convincing effect on gainsayers. It is better to live a holy life than be a successful disputant. The best proof of orthodoxy is a Christlike life.
Paul, having been liberated from his first imprisonment, was itinerating in Asia Minor and Macedonia, accompanied by several friends. He was intending to winter at Nicopolis in Epirus, and was about to send Artemas or Tychicus to relieve Titus in Crete, so that Titus might join him in the winter sojourn. These plans were probably canceled by his own sudden arrest at Nero's instigation [source]
Chapter Summary: Titus 3
1Titus is further directed by Paul concerning the things that he should teach and not teach 10He is to reject obstinate heretics 12Paul appoints him time and place wherein he should come unto him
Greek Commentary for Titus 3:9
Fightings about the law [μαχας νομικας] “Legal battles.” See note on 1 Timothy 6:4; 2 Timothy 2:23. Wordy fights about Mosaic and Pharisaic and Gnostic regulations. [source]
Shun [περιιστασο] Present middle imperative of περιιστημι periistēmi intransitive, step around, stand aside (2 Timothy 2:16). Common in this sense in the literary Koiné. Unprofitable (ανωπελεις anōpheleis). Old compound adjective (α a privative and οπελος ophelos), in N.T. only here and Hebrews 7:18. [source]
Unprofitable [ανωπελεις] Old compound adjective (α a privative and οπελος ophelos), in N.T. only here and Hebrews 7:18. [source]
Strivings about the law [μάχας νομικὰς] The phrase N.T.oComp. 1 Timothy 1:7. Νομικός mostly in Luke. Everywhere except here a lawyer, with the article or τὶς . [source]
Vain [μάταιοι] Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
Reverse Greek Commentary Search for Titus 3:9
1 Corinthians 1:11Contentions [ἔριδες] Socrates in Plato's “Republic” distinguishes between disputing ( ἐρίζειν ) and discussing ( διαλέγεσθαι ), and identifies contention ( ἔρις ) with gainsaying ( ἀντιλογία ), “Republic,” v., 454. Compare Titus 3:9. [source]
1 Timothy 3:9In a pure conscience [ἐν καθαρᾷ συνειδήσει] Comp. 2 Timothy 1:3,2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1,1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7,Titus 2:14; Titus 3:1,Titus 3:8,Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5,1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
1 Timothy 1:4Endless genealogies [γενεαλογίαις ἀπεράντοις] Both words PastoFor γενεαλογία (olxx) comp. Titus 3:9. Γενεαλογεῖσθαι totrace ancestry, only Hebrews 7:6; comp. 1 Chronicles 5:1, the only instance in lxx. Ἁπέραντος endlessN.T.oTwice in lxx. By some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O.T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O.T. Genealogies adorned with fables: by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. Ἁπέραντος from ἀ notand πέρας limitor terminus. Πέρας may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). “Fables and endless genealogies” form a single conception, the καὶ and being explanatory, that is to say, and the “endless genealogies” indicating in what the peculiarity of the fables consists. [source]
1 Timothy 1:4To fables [μυτοις] Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
1 Timothy 1:4Endless [απεραντοις] Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
2 Timothy 2:16Shun [περιίστασο] PoIn Pastorals, here and Titus 3:9. Originally, to place round; to stand round. In the middle voice, to turn one's self about, as for the purpose of avoiding something: hence, avoid, shun. Often in Class., but in this sense only in later Greek. [source]
2 Timothy 2:14That they strive not about words [μη λογομαχειν] Word apparently coined by Paul from λογομαχια logomachia (1 Timothy 6:4 which see), a back formation in that case. A mere war of words displeases Paul. (Titus 3:9). [source]
Hebrews 7:18For the weakness and unprofitableness thereof [διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές] Rend. “because of its weakness and unprofitableness.” It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitableonly here and Titus 3:9. [source]
Hebrews 7:18A disannulling [ατετησις] Late word from ατετεω atheteō (alpha privative and τιτημι tithēmi), to set aside (Mark 6:26), in N.T. only here and Hebrews 9:26. Common in the papyri in a legal sense of making void. Involved in μετατεσις metathesis (change in Hebrews 7:12). Foregoing Present active participle of προαγω proagō to go before (1 Timothy 1:18). Because of its weakness Neuter abstract adjective with article for quality as in Hebrews 7:7 with δια dia and accusative case for reason. Unprofitableness Old compound (alpha privative and οπελος ophelos) useless, and neuter singular like αστενες asthenes In N.T. only here and Titus 3:9. [source]
Greek Commentary for Titus 3:9
“Legal battles.” See note on 1 Timothy 6:4; 2 Timothy 2:23. Wordy fights about Mosaic and Pharisaic and Gnostic regulations. [source]
Present middle imperative of περιιστημι periistēmi intransitive, step around, stand aside (2 Timothy 2:16). Common in this sense in the literary Koiné. Unprofitable (ανωπελεις anōpheleis). Old compound adjective (α a privative and οπελος ophelos), in N.T. only here and Hebrews 7:18. [source]
Old compound adjective (α a privative and οπελος ophelos), in N.T. only here and Hebrews 7:18. [source]
See on 2 Timothy 2:23. For genealogies see on 1 Timothy 1:4. [source]
The phrase N.T.oComp. 1 Timothy 1:7. Νομικός mostly in Luke. Everywhere except here a lawyer, with the article or τὶς . [source]
Only here and Hebrews 7:18. [source]
Only here in Pastorals. Twice in Paul, 1 Corinthians 3:20, cit.; 1 Corinthians 15:17(note). Very frequent in lxx. The sense is aimless or resultless, as μάταιος εὐχή aprayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. ματαιολογία jangling 1 Timothy 1:6; ματαιολόγοι vaintalkers, 1 Timothy 1:10; ματαιότης vanity Romans 8:20; Ephesians 4:17; ἐματαιώθησαν weremade vain, Romans 1:21; μάτην invain, Matthew 15:9. [source]
Reverse Greek Commentary Search for Titus 3:9
Socrates in Plato's “Republic” distinguishes between disputing ( ἐρίζειν ) and discussing ( διαλέγεσθαι ), and identifies contention ( ἔρις ) with gainsaying ( ἀντιλογία ), “Republic,” v., 454. Compare Titus 3:9. [source]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Both words PastoFor γενεαλογία (olxx) comp. Titus 3:9. Γενεαλογεῖσθαι totrace ancestry, only Hebrews 7:6; comp. 1 Chronicles 5:1, the only instance in lxx. Ἁπέραντος endlessN.T.oTwice in lxx. By some the genealogies are referred to the Gnostic aeons or series of emanations from the divine unity; by others to the O.T. Genealogies as interpreted allegorically by Philo, and made the basis of a psychological system, or O.T. Genealogies adorned with fables: by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. Ἁπέραντος from ἀ notand πέρας limitor terminus. Πέρας may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtzmann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible subject of study (Weiss). “Fables and endless genealogies” form a single conception, the καὶ and being explanatory, that is to say, and the “endless genealogies” indicating in what the peculiarity of the fables consists. [source]
Dative of old word, in lxx, in N.T. only here and Titus 3:9. [source]
“Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. [source]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
In Pastorals only here and Titus 3:9. Μωρός means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. μωρανθῇ havelost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. ἄφρων , 1 Corinthians 15:36. [source]
PoIn Pastorals, here and Titus 3:9. Originally, to place round; to stand round. In the middle voice, to turn one's self about, as for the purpose of avoiding something: hence, avoid, shun. Often in Class., but in this sense only in later Greek. [source]
Word apparently coined by Paul from λογομαχια logomachia (1 Timothy 6:4 which see), a back formation in that case. A mere war of words displeases Paul. (Titus 3:9). [source]
See note on Titus 3:9. [source]
Rend. “because of its weakness and unprofitableness.” It could not bring men into close fellowship with God. See Romans 5:20; Romans 8:3; Galatians 3:21. Ἀνωφελής unprofitableonly here and Titus 3:9. [source]
Late word from ατετεω atheteō (alpha privative and τιτημι tithēmi), to set aside (Mark 6:26), in N.T. only here and Hebrews 9:26. Common in the papyri in a legal sense of making void. Involved in μετατεσις metathesis (change in Hebrews 7:12). Foregoing Present active participle of προαγω proagō to go before (1 Timothy 1:18). Because of its weakness Neuter abstract adjective with article for quality as in Hebrews 7:7 with δια dia and accusative case for reason. Unprofitableness Old compound (alpha privative and οπελος ophelos) useless, and neuter singular like αστενες asthenes In N.T. only here and Titus 3:9. [source]