Truth & Godliness in the Elders of the Assembly: Titus 1

Titus 1  •  19 min. read  •  grade level: 9
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(Chapter 1)
The Salutation
Vss. 1-4—Paul introduces himself as “a bondman of God” and “an apostle of Jesus Christ.” This is the only epistle in which he introduces himself as a bondman of God; he usually speaks of himself as a bondman of Christ. Regardless of which it is, neither the Lord Jesus, nor God the Father have commanded anyone to be Their bondman. It is something that the believer chooses to be of his own volition when he realizes that he has been “bought with a price” (1 Cor. 6:20; 7:2320For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:20)
23Ye are bought with a price; be not ye the servants of men. (1 Corinthians 7:23)). The process of spiritual exercise that leads the believer to this surrender comes through reflecting on what Christ has suffered on the cross to redeem us and make each of us a “freeman” (1 Cor. 7:22Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. (1 Corinthians 7:2)2a). He bore our sins and the judgment of them in His own body on the tree (1 Peter 2:2424Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:24)), and through His atoning sufferings (John 18:1111Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? (John 18:11)), we have been set free from the judgment that we deserved. When the cost of our freedom is realized, we will resolve to no longer use our freedom to pursue our own interests, but to further the interests of Christ. We will voluntarily enlist ourselves in Christ’s service as His “bondman” (1 Cor. 7:22Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. (1 Corinthians 7:2)2b). This is purely an individual exercise and a decision that a person makes for himself—no one can make it for him. By stating that he was “a bondman of God,” Paul was indicating that he had gone through this exercise and was happily putting himself into God’s hand to be used in His service in whatever way He desired.
As “an apostle of Jesus Christ,” Paul had been given authority from the Lord and was sent by Him to do a work for Him (Matt. 10:1, 51And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. (Matthew 10:1)
5These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: (Matthew 10:5); 1 Cor. 1:1717For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. (1 Corinthians 1:17)). A “bondman” is one under authority and an “apostle” is one with authority. He emphasizes his apostleship here because it was that with which he authorized Titus to ordain elders in Crete. If any question arose among the saints there, Titus could produce this letter as a proof.
Paul continues his opening salutation by stating that his calling and service were “according to [the] faith of God’s elect, and the knowledge of the truth which is according to piety [godliness].” What characterized his apostleship was the distinct truth connected with Christianity. The “faith of God’s elect” refers to the personal faith in the hearts of true believers—the elect. It brings them into a living relationship with God and into possession of the distinctive truths that mark Christianity. Hence, Paul adds, “and the knowledge of the truth.” J. N. Darby said, “It is a personal relationship with God Himself; therefore, it is the faith of God’s elect. Hence also it is for all the Gentiles as well as the Jews. This faith of God’s elect has an intimate character in relation to God Himself. It rests in Him; it knows the secret of His eternal counsels—that love which made the elect the object of His counsels. But there is another character connected with it, namely, confession before men. There is the revealed truth by which God makes Himself known ... .There is in the heart the faith of the elect, personal faith in God and in the secret of His love; and there is confession of the truth” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 5, pp. 239-240).
The point made here is that the practical effect of the truth of Christianity in a person’s heart produces godliness in his life. Hence, Paul says that the knowledge of the Christian revelation of the truth is “according to piety [godliness].” This shows that truth and godliness go together. To be sound in doctrine is never regarded by the Apostle to be an end in itself; truth received is intended to have a practical effect of godliness in the believer’s life. These two things complement each other. Paul emphasizes sound doctrine repeatedly in this epistle with a view to it producing holy living in the saints.
(Vss. 2-3)
Paul adds, “In the hope of eternal life, which God, who cannot lie, promised before the world began [the ages of time]; but hath in due times manifested His Word through preaching, which is committed unto me according to the commandment of God our Saviour.” This shows that the reception of the truth of Christianity sets the believer in hope of brighter things yet to come. “In hope of eternal life” does not mean that we are hoping to have that life, and that we won’t know whether we do or not until we stand before the throne of God at the last day. Such is a Roman Catholic error which robs the believer of the assurance of his salvation and the peace that God wants him to have. It denies the plain statements of Scripture which declare our eternal security (John 10:28-2928And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. (John 10:28‑29), etc.). In the Bible, “hope” is not used in the same way in which it is used in modern English. We use the word in our day to refer to something that we would like to see happen, but we have no guarantee that it will. In the Bible, hope is a deferred certainty. It is something that will definitely happen—we just don’t know when. There is expectancy with assurance connected with it.
In Romans 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2), Paul speaks of the "hope of the glory of God," which refers to the believer's future glorification at the Lord’s coming (the Rapture). It is something that the believer is looking forward to with certainty. This glorious end of being with and like Christ in a glorified state is the Christian’s hope. When we first believed the gospel and received the Lord Jesus Christ as our Saviour, we were put in hope of our eventual glorification. Paul refers to this in Romans 8:2424For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? (Romans 8:24), stating that we have been "saved in hope." (The KJV says that we are saved "by" hope, but it should read "in" hope.) That is, we were saved in hope of, or in view of, the full and final state of glorification that is yet to come (1 Cor. 15:4949And as we have borne the image of the earthy, we shall also bear the image of the heavenly. (1 Corinthians 15:49); Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21); 1 John 3:22Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)).
Here in Titus 1:22In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2), our hope is in view of “eternal life.” This goes beyond the glorification mentioned in Romans 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2) to being there in heaven in that glorified state enjoying fellowship with the Father and the Son! To properly understand this, we need to realize that in connection with Christians, there are two aspects of this more abundant life:
Secondly, it is viewed as the sphere of life to which the believer is traveling toward in heaven. Hence, there is a future aspect to it as well. This is the way in which Paul and Jude speak of it (Rom. 2:7; 5:21; 6:22, 237To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: (Romans 2:7)
21That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Romans 5:21)
22But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:22‑23); Gal. 6:88For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. (Galatians 6:8); 1 Tim. 1:16; 6:12, 1916Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. (1 Timothy 1:16)
12Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. (1 Timothy 6:12)
19Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. (1 Timothy 6:19); Titus 1:2; 3:72In hope of eternal life, which God, that cannot lie, promised before the world began; (Titus 1:2)
7That being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7); Jude 2121Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (Jude 21)). In this future sense, eternal life is viewed as an environment of spiritual life where all is light and love and righteousness, and where fellowship with the Father and the Son is enjoyed in its fulness. Hence, the first aspect has to do with that life dwelling in us, and the second is the life that we one day will dwell in.
We use the word “life” in these two ways in our common-day language. We might speak of a plant, an animal, or a human as having life in them. But we also speak of life as an element or sphere in which a person may dwell—e.g. “country life,” “city life,” “assembly life,” etc. Thus, we can enjoy life eternal now by the Spirit, but then we will dwell in that element of life in its fullest sense when we are glorified. These two aspects of life have been illustrated in a deep-sea diver. He works underwater but breathes air through his lifeline which keeps him alive. This is like the believer having the present possession of life eternal. Living in this world, we live and move and have our being in an element to which we are not naturally suited, for we belong to the new creation and are heavenly persons. Thus, we are not of the world, but are sustained by our lifeline of communion with the Father and the Son while we are in the world. When the diver’s work is completed, and he is brought up out of the water into the element that is natural to him, he takes off his diving helmet and suit and breathes in the air without that apparatus. Similarly, when our work is done here on earth and we are taken home to heaven, we will then be in the element of eternal life to which we will be perfectly suited.
Hence, by stating that what we have in Christ is “in hope of eternal life,” Paul is indicating that our destiny is not only to be glorified, but to be found as such in full fellowship with the Father and the Son in heaven—which is the essence of that life. This is something that God “promised before the ages of time.” It shows that eternal life was in God’s thoughts before He made the world. It seems that the fellowship of divine Persons in eternity past was so sweet and precious that God wanted others to experience that joy too. So, He made a promise that in “due times” (Christian times) when atonement had been made and the Holy Spirit had been given, that believers on the Lord Jesus Christ would have that opportunity (1 John 1:33That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:3)).
Paul’s Commission
The bringing out of the special revelation of Christian truth had been “committed [entrusted]” to Paul by “our Saviour God.” Having received that commission, he used all his energy to proclaim it. It is significant how he uses the term “Saviour” in this epistle; it is applied to both God and the Lord Jesus, thus emphasizing the Lord’s deity.
Paul emphasizes his apostleship here because it was that which officially authorized Titus to appoint elders. This shows that Paul was not just writing a personal letter to Titus; it was an official document that Titus could produce to the saints in Crete showing where his authority to appoint elders came from. He could thereupon move as Paul’s delegate among them without there being a question of the authority vested in him.
Ordaining Elders
(Vs. 5)
Titus’s first responsibility was to establish strong leadership in each of the assemblies in Crete by appointing men who had the moral weight to lead the saints in the way of righteousness and who would stand for the truth when confronted with attacks. Paul says: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting [remained unordered] and ordain [establish] elders in every city, as I appointed thee.” Titus was to do this, not by choosing friends and partisans which he favoured, but by recognizing those whom God had raised up by the Holy Spirit and appointing them (Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)). Thus, the choice of men to lead in those assemblies was not to be Titus’s, but God’s. He would know these men by their moral qualifications (1 Tim. 3:1-71This is a true saying, If a man desire the office of a bishop, he desireth a good work. 2A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; 3Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; 4One that ruleth well his own house, having his children in subjection with all gravity; 5(For if a man know not how to rule his own house, how shall he take care of the church of God?) 6Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1‑7); Titus 1:5-95For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee: 6If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly. 7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; 8But a lover of hospitality, a lover of good men, sober, just, holy, temperate; 9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:5‑9)) and by the work that they were doing in addicting themselves to the care of the saints and ministering to them (1 Cor. 16:15-16; 115I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Corinthians 16:15‑16)
15Lest any should say that I had baptized in mine own name. 16And I baptized also the household of Stephanas: besides, I know not whether I baptized any other. (1 Corinthians 1:15‑16) Thess. 5:12-13; 1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17)).
Since there was strong opposition from a certain Judaizing element among the Cretians (chap. 1:10-11), these men needed to be put into that office by official appointment so that there would be no question as to their leading in the assembly. As mentioned in the Introduction, this is something that cannot be done today simply because there are no apostles or delegates from an apostle on earth today to do so. But we can still recognize those who are morally and spiritually qualified to lead the saints and follow their lead. In doing so, the same thing will be accomplished unofficially.
It appears that Paul had been called away from Crete rather abruptly, and in doing so, left work undone. He does not indicate why he left but gave charge to Titus to complete that work in his absence. Paul’s delegation of Titus does not prove that there is such a thing as Apostolic Succession—another Roman Catholic error. The charge given to Titus by the Apostle Paul was for a certain place and for a certain time. He had no orders from Paul to carry that authority elsewhere, or to pass it on to others.
The Qualifications of Elders
(Vss. 6-9)
Paul proceeds to give a sketch of the moral and spiritual qualities that an elder must have. Before examining these things, it would be well for us to note that Paul uses the words “elder” and “overseer [bishop]” interchangeably here. (Compare also Acts 20:1717And from Miletus he sent to Ephesus, and called the elders of the church. (Acts 20:17) with Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28), and 1 Peter 5:11The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: (1 Peter 5:1) with 1 Peter 5:22Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; (1 Peter 5:2).) This shows that they refer to the same office. When “elder” is used, it is emphasizing the maturity and experience the man should have; when “overseer [bishop]” is used, it is referring to the work that he does in overseeing and caring for the flock. Paul then states the necessary moral requirements of an elder/overseer:
His Public Life
As to his public life before the world (vs. 6a), he was to be “blameless [free from all charge against him]” (1 Tim. 3:77Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:7)).
His Family Life
As to his family life (vs. 6b), he was to be “the husband of one wife.” That is, he was not to be a polygamist. A polygamist could be saved by God’s grace and be at the Lord’s Table, but having more than one wife would exclude him from this work in the assembly. His multiple marriages would not properly represent the moral order which God instituted in creation concerning marriage (Mark 10:6-96But from the beginning of the creation God made them male and female. 7For this cause shall a man leave his father and mother, and cleave to his wife; 8And they twain shall be one flesh: so then they are no more twain, but one flesh. 9What therefore God hath joined together, let not man put asunder. (Mark 10:6‑9)). Nor would it reflect the model of Christ and the Church (Eph. 5:24-3224Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30For we are members of his body, of his flesh, and of his bones. 31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:24‑32)). He was also to have “believing children not accused of excess or riot.” Thus, he was to have a family that believed the gospel and who walked in the Christian path of faith in an orderly way.
His Assembly Life
As to his life in the assembly (vss. 7-9), he was to be “blameless [free from all charge against him]” among his brethren. If the saints are to respect him as “God’s steward,” they must, of necessity, see godliness and consistency in his life.
If he is to carry out his work of oversight successfully, he must not be characterized by the following negative traits: “self-willed [headstrong],” “not soon angry [passionate],” “not given to wine,” “not a striker,” and “not seeking gain through base means.” Thus, he must not be domineering, not have a temper, not be fond of alcohol, non-violent, and not compromise principles to make money.
As to positive traits, an elder/overseer should be: “a lover of hospitality,” “a lover of goodness,” “discreet,” “just,” “pious,” and “temperate.” Thus, his home is to be open to the saints (Rom. 12:1313Distributing to the necessity of saints; given to hospitality. (Romans 12:13)), he is personally to be involved with good and profitable things (chap. 3:14) and to carry himself with dignity and sobriety in all matters (Eccl. 10:11Dead flies cause the ointment of the apothecary to send forth a stinking savor: so doth a little folly him that is in reputation for wisdom and honor. (Ecclesiastes 10:1)). He must also be marked by fairness, godliness, and self-control.
Last, but not least, he must also hold fast “the faithful Word as he hath been taught, that he may be able by sound doctrine both to exhort [encourage] and to convince [refute] the gainsayers” (vs. 9). This shows that an elder/overseer must know the truth and have “a working knowledge” of the Word of God, to be able to “refute” those who oppose it (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2) – “apt to teach”). Note: he is to refute the gainsayers, not by clever arguments founded on human wit, but “by sound doctrine” (2 Tim. 2:14-1514Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. 15Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2:14‑15)).
Note also: nothing is said here (or anywhere else in Scripture) as to an elder’s eloquence, his secular education, his business acumen, or of his social status in life. Worldly Christians may make much of these things, thinking that they are necessary qualities for a leader, but those things are not what make a capable elder/overseer. In fact, success in secular things can minister to a person’s pride and give him a false of sense importance. His ability as an elder is not measured by his success in business but by his spirituality and practical wisdom.
Judaizing Teachers
(Vss. 10-13a)
Paul passes on to speak of the opposition that Titus and the saints in Crete faced. He says, “For there are many unruly [disorderly] and vain talkers [speakers] and deceivers, specially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. One of themselves, even a prophet of their own, said, The Cretians are always liars, evil beasts, slow bellies [lazy gluttons]. This witness is true.” The need for truth and godliness in the assembly was obvious; fleshly men were working evil among the saints for their own selfish interests. They were unruly and vain talkers and deceivers who posed as teachers, but in reality, they were leading the saints into legal bondage and error. It was, by and large, the work of an element of Judaizing teachers, which Paul calls “the circumcision.” While professing a zeal for the Law and for ceremonial holiness, their real motive was base gain (“filthy lucre”). What they were actually doing was fleecing the saints! Paul says that their “mouths must be stopped” because they were “teaching things which they ought not.” These men definitely needed to be shut down.
Coupled with the problem of bad teaching, the Cretians were marked by certain undesirable national traits which they carried over into their Christian lives from their unconverted days. To substantiate this, Paul quotes one of their own prophets—Epimenides, who lived in the 6th century B.C. (See Concise Bible Dictionary, p. 777.) He said that the Cretians were always “liars,” “evil beasts,” and “lazy gluttons.” Paul says: “This witness is true.” He does not say that this man was a prophet of God, but a prophet of “their own.” It shows that false prophets can speak right things when it serves their purpose. He quotes the prophet to show that the Cretians’ character was renown. Even those who weren’t saved could see it!
These Cretians were true believers, but they were unconcerned about their walk and ways as Christians. Perhaps they thought that it didn’t matter. Sad to say, there are many like them in the Christian profession today. Needless to say, their national character which they should have renounced when they were saved had a negative effect on their Christian testimony before the world. The Cretian believers are a prime example of how national character and natural culture can come into the assembly. Certain unchristian idiosyncrasies can manifest themselves in a believer’s life, and sometimes it will be excused by saying, “It’s their culture”—as if it should be tolerated because of a person’s history. It may very well be a characteristic of their national culture, but that doesn’t justify its presence among the saints in the assembly. If such behaviour is not according to God’s moral standards and ways, then it has no place in a Christian’s life. It is not to be excused, but rather, it is to be judged as being uncharacteristic of a Christian. When a person is saved, there is to be a “regeneration” of moral character in his life that goes part and parcel with his soul’s salvation (chap. 3:5). The former habits and ways of our old lives are to be washed away, and God’s standards and moral ways of behaviour adopted as our ideal. This moral regeneration was sadly missing among the Cretian saints.
The Remedy
(Vss. 13b-14)
Paul says that the answer for these unruly and vain talkers was to “rebuke them sharply, that they may be sound in the faith.” The fact that Paul says that they could be corrected and made sound in the faith shows that some of these Judaizing teachers may have been true believers, but they were terribly mixed up. A serious Christian can be corrected, but a natural man who does not have divine life cannot be corrected (John 8:4343Why do ye not understand my speech? even because ye cannot hear my word. (John 8:43); 1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)). They needed correction, not excommunication. They needed to cease “giving heed to Jewish fables and commandments of men;” such notions only confuse people and “turn” them away “from the truth.”
(Vss. 15-16)
Paul passes on to speak of the Judaizing teachers who were not real believers. He says, “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. They profess that they know God; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate [worthless].” This remark regarding all things being “pure” to “the pure” has been frequently misused and taken to mean that things which are unholy can be entertained by believers and they won’t become defiled by it, if their minds are holy. This is false; Christians most certainly will become defiled by entertaining unholy things. This is why Paul told the Philippians to set their minds on things that were “lovely” and “pure,” etc. (Phil. 4:88Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. (Philippians 4:8)). What he is speaking about here is that as the pure (true believers) delight in purity, so also do the defiled (unbelievers) delight in that which is impure, because “their mind and conscience is defiled.” Their mental processes are depraved; hence, their thoughts run along fleshly lines, and they delight in it. Paul’s point here begs the question: “How could such persons be fit to lead the saints in “the truth which is after godliness?” (chap. 1:1) It is impossible.
These shams needed to be identified as such and exposed. They would be known by their deeds, for their practise would not match their profession. “They profess that they know God; but in works they deny Him.” Paul does not tell Titus to correct these ones, as he does with those in verse 13. This is because they were infidels who were “abominable and disobedient.” They were incorrigible and “reprobate.” Some translations render reprobate as “disqualified.” By their bad doctrine and bad practise, they had truly disqualified themselves from having any place in the assembly.