To Titus: Titles such as this were apparently not part of the original text. Ancient manuscripts show that the titles were added later, doubtless to make it easier to identify the Bible books. For example, the well-known manuscript Codex Sinaiticus of the fourth century C.E. contains the title “To Titus” at the end of the letter. Other early manuscripts use variations of this title.

all of you: Although Paul wrote this letter to Titus, this expression suggests that the apostle intended it to be read to the congregation. Hearing it would encourage all to cooperate with Titus when he gave correction (Tit 1:5, 10), appointed elders (Tit 1:6-9), gave reproof (Tit 1:13; 2:15), provided frequent reminders (Tit 3:1, 8), and sought material assistance for those in need (Tit 3:13, 14).

Paul: Or “From Paul.” Paul’s opening, which continues to verse 7, follows a style common in ancient letters. Typically, such letters would name the sender and the intended recipient(s) and then include a greeting. (Ro 1:7) Paul’s introduction, in which he describes his calling and his message, is unusually long (in Greek, one long sentence forms verses 1 to 7). Some suggest that this is because Paul had not yet visited the Rome congregation, although many Christians there knew him. (Compare study notes on Ac 15:23; 23:26.) Although introduced into the Scriptures by the Hebrew name Saul, from Ac 13:9 onward Paul is referred to by his Roman name (Pauʹlos, the Greek form of the common Latin name Paulus). He refers to himself as Paul in all his letters except in the letter to the Hebrews, where his name is not mentioned. Perhaps he felt that it would be more acceptable to non-Jews, to whom he was commissioned to declare the good news as “an apostle to the nations.”​—Ro 11:13; Ac 9:15; Ga 2:7, 8; see study notes on Ac 7:58; 13:9.

to slave for: Or “to serve.” The Greek verb rendered “to slave” refers to serving others, usually an individual owner. Here the term is used figuratively, referring to serving God with undivided devotion. (Ac 4:29; Ro 6:22; 12:11) Paul knew that “to slave for a living and true God” is to live a happy life, far better than one of slavery to lifeless idols, to humans, or to sin.​—Ro 6:6; 1Co 7:23; see study notes on Mt 6:24; Ro 1:1.

a slave of Christ Jesus: Generally, the Greek term douʹlos, rendered “a slave,” refers to a person owned by another; often, he is a purchased slave. (Mt 8:9; 10:24, 25; 13:27) This term is also used figuratively, referring to devoted servants of God and of Jesus Christ. (Ac 2:18; 4:29; Ga 1:10; Re 19:10) Jesus bought the lives of all Christians when he gave his life as a ransom sacrifice. As a result, Christians do not belong to themselves but consider themselves to be “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) As an indication of their submission to Christ, their Lord and Master, writers of the inspired letters in the Christian Greek Scriptures who gave counsel to the congregations all referred to themselves as ‘slaves of Christ’ at least once in their writings.​—Ro 1:1; Ga 1:10; Jas 1:1; 2Pe 1:1; Jude 1; Re 1:1.

Look! Jehovah’s slave girl!: With these words, Mary echoes expressions of other servants of Jehovah mentioned in the Hebrew Scriptures. For example, Hannah says in her prayer recorded at 1Sa 1:11: “O Jehovah of armies, if you look upon the affliction of your servant [or, “slave girl”].” At 1Sa 1:11, the Septuagint uses the same Greek word for “slave girl” as is used in Luke’s account.​—See App. C3 introduction; Lu 1:38.

an apostle: The Greek noun a·poʹsto·los is derived from the verb a·po·stelʹlo, meaning “to send away (out).” (Mt 10:5; Lu 11:49; 14:32) Its basic meaning is clearly illustrated in Jesus’ statement at Joh 13:16, where it is rendered “one who is sent.” Paul was called to be an apostle to the nations, or non-Jews, by the direct choice of the resurrected Jesus Christ. (Ac 9:1-22; 22:6-21; 26:12-23) Paul affirmed his apostleship by pointing out that he had seen the resurrected Lord Jesus Christ (1Co 9:1, 2) and had performed miracles (2Co 12:12). Paul also served as a channel for imparting the holy spirit to baptized believers, providing further evidence that he was a true apostle. (Ac 19:5, 6) Though he frequently refers to his apostleship, nowhere does he include himself among “the Twelve.”​—1Co 15:5, 8-10; Ro 11:13; Ga 2:6-9; 2Ti 1:1, 11.

the accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. The word used here, e·piʹgno·sis, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). Depending on the context, it may mean “exact, real, or full knowledge.” (See study note on Ro 10:2.) Here Paul uses this word to show that a mature Christian must be united with fellow believers in gaining full knowledge of the Son of God, Christ Jesus.​—1Co 1:24, 30; Eph 3:18; Col 2:2, 3; 2Pe 1:8; 2:20.

godly devotion: The Greek word (eu·seʹbei·a) conveys the idea of profound reverence and awe for God that a Christian expresses by serving God loyally and obeying him fully. The word is broad in meaning; it also suggests the kind of loyal love for or personal attachment to God that moves a person to seek to do what pleases Him. One lexicon thus summarizes the overall idea as “to live as God would have us live.” Paul also shows that godly devotion is not an inborn trait. Thus, he urges Timothy to work hard, training as an athlete would, to strengthen this quality in himself. Earlier in the letter, Paul reminded Timothy that Jesus Christ set the greatest example of godly devotion.​—See study note on 1Ti 3:16.

Paul: Or “From Paul.” Paul’s opening, which continues through verse 4, follows a style common in ancient letters. Such letters would typically name the sender and the intended recipient(s) and then include a greeting. (Tit 1:4) In this letter, Paul’s introduction is unusually long (in Greek, one long sentence extends from verse 1 into verse 4). Paul not only names himself but also describes his apostleship and his preaching. Even though Paul addresses this letter to an individual​—his coworker Titus​—the apostle may have used this longer, more formal introduction because he intended that the letter be read to others as well.​—See study note on Tit 3:15; compare study note on Ro 1:1.

a slave of God: Even though a slave occupied the lowest position in society, this phrase does not devalue the person it describes. (See study note on 1Th 1:9.) In fact, Paul, a faithful Christian, considered it an honor to be a lowly servant of the Most High God and of his Son. (See study note on Ro 1:1.) Jesus’ half brother James similarly described himself as “a slave of God and of the Lord Jesus Christ.” (Jas 1:1; compare 1Pe 2:16; Re 7:3.) And Mary responded to an assignment from Jehovah’s angel with the words: “Look! Jehovah’s slave girl!”​—See study note on Lu 1:38.

an apostle: See study note on Ro 1:1.

the accurate knowledge of the truth: Paul here links accurate knowledge with godly devotion and with hope.​—Tit 1:2; 2:11, 12; for a discussion of the Greek term here rendered “accurate knowledge,” see study note on Eph 4:13.

godly devotion: See study note on 1Ti 4:7.

before times long ago: Jehovah’s purpose to take a group of Jesus’ followers to reign with His Son in the heavenly Kingdom was connected to the prophecy at Ge 3:15. (Ga 3:16, 29) Jehovah declared that purpose shortly after Adam sinned, thousands of years before Paul wrote to Timothy. That is why Paul can say that the undeserved kindness was given “before times long ago.” Some translations render this expression “from all eternity,” giving the impression that the events Paul discusses were predetermined from eternity. However, regarding the Greek expression for “long ago” in this context, one lexicon says that it is “relating to a period of time extending far into the past.” (Compare Ro 16:25; compare study note on Ro 8:28.) God foretells long in advance how events will unfold, and his purposes are certain of accomplishment.​—Isa 46:10; Eph 1:4.

the eternal purpose: In this context, the term “purpose” refers to a specific goal, or aim, that can be achieved in more than one way. It relates to Jehovah’s determination to accomplish what he originally intended for mankind and the earth, despite the rebellion in Eden. (Ge 1:28) Immediately after that rebellion, Jehovah formed this purpose in connection with the Christ, Jesus our Lord. He foretold the appearance of an “offspring” who would undo the damage done by the rebels. (Ge 3:15; Heb 2:14-17; 1Jo 3:8) It is an “eternal purpose” (lit., “purpose of the ages”) for at least two reasons: (1) Jehovah, “the King of eternity [lit., “the King of the ages”]” (1Ti 1:17), has allowed ages of time to pass before that purpose is fully realized, and (2) the results of the outworking of this purpose will endure into all eternity.​—See study note on Ro 8:28.

a hope of the everlasting life . . . promised long ago: Paul here speaks of a divine promise made “long ago.” (Compare study note on 2Ti 1:9.) He may be referring to the time when Jehovah first purposed that humans enjoy “everlasting life” on earth. Or he may be referring to the time when Jehovah first revealed his purpose for humans. (Ge 1:27, 28; 2:17) When God pronounced his sentence on the rebels in Eden, he did not change his original purpose. (Ps 37:29) At that time, though, he foretold that a special “offspring” would crush Satan, and the Bible later shows that this “offspring” would include humans who would live forever in heaven. (Ge 3:15; compare Da 7:13, 14, 27; Lu 22:28-30.) Paul and other anointed Christians entertained such a heavenly “hope of the everlasting life.”​—See study note on Eph 3:11.

God, who cannot lie: To lie would violate the very nature of “Jehovah, the God of truth.” (Ps 31:5) All that Jehovah does, he carries out by means of his holy spirit, which Jesus referred to as “the spirit of the truth.” (Joh 15:26; 16:13) Jehovah is completely different from imperfect humans, for “God is not a mere man who tells lies.” (Nu 23:19) Further, Jehovah stands in contrast with Satan, who is “a liar and the father of the lie.” (Joh 8:44) Paul’s point: Because it is impossible for God to lie, his promises are completely trustworthy.​—Heb 6:18.

God our Savior: In Paul’s first letter to Timothy and in his letter to Titus, the term “Savior” is used six times with reference to Jehovah God (here and at 1Ti 2:3; 4:10; Tit 1:3; 2:10; 3:4) compared to only twice in the rest of the Christian Greek Scriptures (Lu 1:47; Jude 25). In the Hebrew Scriptures, Jehovah is often described as the Savior of his people, Israel. (Ps 106:8, 10, 21; Isa 43:3, 11; 45:15, 21; Jer 14:8) Since Jesus is the one through whom Jehovah saves mankind from sin and death, Jesus too is referred to as “Savior.” (Ac 5:31; 2Ti 1:10) He is also called “the Chief Agent of . . . salvation.” (Heb 2:10) The name Jesus, given to God’s Son by angelic direction, means “Jehovah Is Salvation” because, said the angel, “he will save his people from their sins.” (Mt 1:21 and study note) So Jesus’ very name emphasizes that Jehovah is the Source of the salvation that is accomplished through Jesus. Therefore, both the Father and the Son are spoken of as being a Savior. (Tit 2:11-13; 3:4-6) Both the Hebrew and the Greek (in the Septuagint) terms for “savior” are also used of humans who were raised up as “saviors to rescue” God’s people from their enemies.​—Ne 9:27; Jg 3:9, 15.

our Savior, God: See study note on 1Ti 1:1.

not even Titus . . . was compelled to be circumcised: When the circumcision issue arose in Antioch (c. 49 C.E.), Titus accompanied Paul and Barnabas to Jerusalem. (Ac 15:1, 2; Ga 2:1) He was “a Greek,” an uncircumcised Gentile. (See study note on a Greek in this verse.) The use of the verb “to compel” in this verse may suggest that some Judaizers, or Christians who advocated following Jewish beliefs and customs, tried to pressure Titus to get circumcised. However, at the meeting in Jerusalem, the apostles and elders ruled that Gentile Christians did not need to get circumcised. (Ac 15:23-29) Paul refers to Titus’ case here because it added weight to his argument that converts to Christianity are not under the Mosaic Law. Titus performed his ministry primarily among uncircumcised people of the nations, so his uncircumcised state did not create an issue. (2Co 8:6; 2Ti 4:10; Tit 1:4, 5) Thus, his case differed from that of Timothy, whom Paul had circumcised.​—See study note on Ac 16:3.

my spirit felt no relief because of not finding Titus: While in Ephesus, Paul wrote 1 Corinthians. That letter contained much strong counsel. He then sent Titus to Corinth to assist in the collection for the needy brothers in Judea. (2Co 8:1-6) Paul had hoped to meet up later with Titus in Troas, but not finding him there, Paul said: “My spirit felt no relief.” Perhaps Paul was disappointed at being unable to learn from Titus how the Corinthians reacted to his strong letter. Paul openly shared his emotions with the Corinthian Christians, showing how deeply he cared for them. He then “departed for Macedonia,” where Titus met him with good news. To Paul’s great relief and joy, the congregation had reacted favorably to the apostle’s counsel.​—2Co 7:5-7; see study note on 2Co 7:5.

Dalmatia: An area on the Balkan Peninsula, E of the Adriatic Sea. The name was used to describe the southern part of the Roman province of Illyricum. However, when Paul wrote this letter, Dalmatia was a separate province. (See App. B13.) Paul may have passed through Dalmatia, since he had preached “as far as Illyricum.” (Ro 15:19 and study note) He asked Titus to come from Crete to Nicopolis, likely the Nicopolis on the northwestern coast of modern-day Greece. (Tit 3:12) Thus, it seems possible that Titus was with Paul in Nicopolis and then moved to a new assignment in Dalmatia. There Titus may have served as a missionary and helped to keep the congregations organized, much as he had done in Crete.​—Tit 1:5.

a genuine child: With this endearing phrase, Paul expresses his warm fatherly feelings toward Timothy. The Scriptures do not state whether Paul introduced the good news to Timothy and his family. However, when Timothy was relatively young, he became Paul’s traveling companion. (Ac 16:1-4) Therefore, by the time Paul wrote this letter, he viewed Timothy as his child in the faith, that is, his spiritual child. (Compare Tit 1:4.) That special relationship had been developing for ten or more years.​—1Co 4:17; Php 2:20-22.

May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (1Co 1:3; 2Co 1:2; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing his desire for the congregations to enjoy a full measure of “undeserved kindness.” (See study note on Ac 15:23.) The mention of “peace” reflects the common Hebrew greeting, sha·lohmʹ. (See study note on Mr 5:34.) By using the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that Christians enjoy with Jehovah God by means of the ransom. When Paul describes where the generous kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.

God our Savior: In Paul’s first letter to Timothy and in his letter to Titus, the term “Savior” is used six times with reference to Jehovah God (here and at 1Ti 2:3; 4:10; Tit 1:3; 2:10; 3:4) compared to only twice in the rest of the Christian Greek Scriptures (Lu 1:47; Jude 25). In the Hebrew Scriptures, Jehovah is often described as the Savior of his people, Israel. (Ps 106:8, 10, 21; Isa 43:3, 11; 45:15, 21; Jer 14:8) Since Jesus is the one through whom Jehovah saves mankind from sin and death, Jesus too is referred to as “Savior.” (Ac 5:31; 2Ti 1:10) He is also called “the Chief Agent of . . . salvation.” (Heb 2:10) The name Jesus, given to God’s Son by angelic direction, means “Jehovah Is Salvation” because, said the angel, “he will save his people from their sins.” (Mt 1:21 and study note) So Jesus’ very name emphasizes that Jehovah is the Source of the salvation that is accomplished through Jesus. Therefore, both the Father and the Son are spoken of as being a Savior. (Tit 2:11-13; 3:4-6) Both the Hebrew and the Greek (in the Septuagint) terms for “savior” are also used of humans who were raised up as “saviors to rescue” God’s people from their enemies.​—Ne 9:27; Jg 3:9, 15.

Titus: A Greek Christian who worked closely with the apostle Paul. About 49 C.E., Paul took Titus with him to Jerusalem, where the circumcision issue was decided. (Ac 15:1, 2; Ga 2:3 and study note) A few years later (c. 55 C.E.), Paul sent him to Corinth to help collect relief funds for needy Christians in Judea and possibly to see how the Corinthian Christians had reacted to the apostle’s first letter. Comforted by Titus’ good report, Paul wrote his second letter to the Corinthians, and Titus apparently delivered that letter. (2Co 2:13 and study note; 2Co 7:6, 7, 13-16; 8:1-6, 16, 17, 23; 12:17, 18) Probably between 61 and 64 C.E., Paul left Titus in Crete to “correct the things that were defective and make appointments of elders.” (Tit 1:5) Paul later requested that Titus join him in Nicopolis. (Tit 3:12) During Paul’s second imprisonment in Rome (c. 65 C.E.), Titus went to Dalmatia. (See study note on 2Ti 4:10.) He likely did so with Paul’s approval; perhaps the apostle even directed him to go. Clearly, Titus was a faithful Christian, an asset to the congregations where he served, and a support to Paul.

a genuine child: In his letters, Paul used this endearing expression only for Titus and Timothy. (1Ti 1:2 and study note) Paul might have introduced the good news directly to Titus. In any case, Paul considered Titus to be his spiritual child. They developed this special relationship by sharing in the ministry in behalf of the congregations. (2Co 8:23) When Paul wrote this letter, he and Titus had known each other for at least 12 years.

May you have undeserved kindness and peace: See study note on Ro 1:7.

Christ Jesus our Savior: In the preceding verse, God is called “our Savior.” Some therefore conclude that Jesus and God are one and the same. It is worth noting, though, that this verse mentions “God the Father” and “Christ Jesus our Savior” separately. Jesus is the one through whom God saves mankind from sin and death, so Jesus too can be referred to as “our Savior.” At Heb 2:10, Paul calls Jesus “the Chief Agent of . . . salvation.” And the Bible writer Jude calls Jehovah “the only God our Savior through Jesus Christ our Lord,” showing that God and Christ cooperate together to bring about salvation. (Jude 25) So Paul’s words offer no support for the idea that “Christ Jesus” and “God the Father” are one and the same.​—See study note on 1Ti 1:1.

appointed: Here the Scriptures show that traveling overseers, Paul and Barnabas, appointed the elders. They did so by offering prayer with fasting, showing that they viewed making these appointments as a weighty matter. Titus and apparently Timothy are also described as taking part in appointing men as “elders” in the congregations. (Tit 1:5; 1Ti 5:22) The Greek word used here for “appointed,” khei·ro·to·neʹo, has the literal meaning “to extend (stretch out; lift up) the hand.” Based on this meaning, some have understood that the elders were elected by the congregation through a show of hands. But this Greek word is also used in a more general sense, without reference to how the appointing was done. First-century Jewish historian Josephus confirms this meaning of the term in his Antiquities of the Jews, Book 6, chaps. 4 and 13 (Loeb 6:54 and 6:312), where he uses the same Greek verb to describe God’s appointment of Saul as king. In that case, a show of hands by the congregation of Israel did not vote King Saul into office. Rather, the Scriptures state that the prophet Samuel poured oil on Saul’s head and said: “Has not Jehovah anointed you as a leader?” This showed that Saul was appointed by Jehovah God. (1Sa 10:1) Also, according to the Greek grammatical structure of Ac 14:23, the apostles Paul and Barnabas, not the assembly or congregation, did the appointing (Lit., “stretching out of the hands”). In other situations, when qualified men were appointed to responsible positions in the first-century congregation, the apostles and other authorized men would literally lay their hands on them, a gesture that symbolized confirmation, approval, or appointment.​—Compare study note on Ac 6:6.

Crete: This is one of the larger islands in the Mediterranean and is located at the southern end of the Aegean Sea, about 100 km (62 mi) SE of mainland Greece. Crete is about 250 km (155 mi) long and 56 km (35 mi) wide at its broadest point. The apostle Paul passed by the island on his way to Rome for his first trial. (Ac 27:7-9, 12, 13, 21) It seems that after his first imprisonment in Rome, Paul returned to Crete, this time to engage in the ministry. On departing, he left Titus to continue the work.​—See App. B13; Media Gallery, “Acts of Apostles​—Paul’s Trip to Rome and His First Imprisonment There”; “Paul’s Journeys After c. 61 C.E.”

so that you would correct: When Paul left Crete, he entrusted Titus with a challenging assignment. Titus was to correct, or set straight, the things that were defective, or deficient, in the Cretan congregations. There was much important work yet to be done there, as indicated by the content of this letter. Paul’s instructions included directions on how to deal properly with those who refused to cooperate, who undermined Titus’ loving direction, or who even promoted sects.​—Tit 1:9; 2:15; 3:10, 11.

make appointments of elders: These words show that Paul had directed Titus to assign or authorize men to take the lead within each congregation. (Heb 13:7, 17) To be appointed as elders, Christian men had to meet the qualifications that Jehovah inspired Paul to list in the following verses. (Tit 1:6-9; see also 1Ti 3:1-7.) Titus, as well as other traveling overseers​—such as Paul, Barnabas, and apparently Timothy​—was authorized to appoint elders in various congregations.​—See study note on Ac 14:23.

in city after city: In ancient times, Crete was famous for its many cities. In fact, centuries before Paul’s day, the Greek author Homer poetically wrote about “Crete of the hundred cities.” (The Iliad, II, 649) The exact number of cities and towns on the island in the first century C.E. is unknown. With the expression “in city after city,” Paul means that Titus was to travel throughout the island and appoint elders in the congregations to teach and shepherd the Christians.​—Tit 1:6-9.

irreprehensible: The Greek word used here could also be rendered “above reproach” or “above criticism.” This does not mean that an overseer must be perfect, but no one should be able to make a valid accusation against him. His conduct, his dealings with people, and his way of life should be above reproach. He must be a man of the highest moral standards. (2Co 6:3, 4; Tit 1:6, 7) Some scholars suggest that all the qualifications for Christian men who are appointed as overseers could be summed up in this one word.

a husband of one wife: Jesus had earlier restored Jehovah’s original standard of monogamy. (Mt 19:4-6) Therefore, a Christian overseer could not be a polygamist, even though polygamy was permitted by the Mosaic Law and was common among non-Christians. Divorce and remarriage were also common, even among Jews. However, Jesus taught that without Scriptural grounds, a Christian could not divorce his wife and marry another. (Mt 5:32; 19:9) While these standards applied to all Christians, overseers and ministerial servants were to set the example. (1Ti 3:12) Further, a married overseer had to be faithful to his wife, not guilty of sexual misconduct.​—Heb 13:4.

having his children in subjection with all seriousness: The phrase “with all seriousness” seems to refer to “his children” and not, as some suggest, to the father. Christian children can be “in subjection with all seriousness” by being obedient, respectful, and well-behaved. They act in a way that is appropriate to their age and circumstances. The Bible shows that it is natural for children to laugh and to play. (Lu 7:32; compare Ec 3:4; Isa 11:8.) At 1Co 13:11, Paul acknowledges that when he was a child, he spoke, thought, and reasoned “as a child.” So he is not suggesting that children should be expected to reason or behave as if they were adults.

do not be irritating: The Greek verb for “to irritate” could literally be rendered “to provoke to wrath; to make angry.” It does not necessarily refer to the minor irritations a parent might unwittingly cause his child because of imperfection. One reference work states that this irritation could be caused by “the hasty, rough, moody treatment of children, so that . . . they are repelled and enticed to opposition, defiance and bitterness.”​—Compare Col 3:21.

the discipline and admonition of Jehovah: Jehovah God is the ultimate authority on how to raise children. When Moses told the Israelites that they “must love Jehovah” with all their heart, soul, and strength, he also instructed them to inculcate Jehovah’s words in their children. (De 6:5-8) Jehovah is described as the one disciplining his servants.​—De 11:2; Pr 3:11, 12; Heb 12:6; for the use of the divine name here, see App. C3 introduction; Eph 6:4.

discipline: The Greek word for “discipline” (pai·deiʹa) is related to a word for “child” (pais). Therefore, one aspect of the Biblical term “discipline” involves what is needed when bringing up children​—instruction, education, correction and, at times, firm but loving chastisement. One lexicon defines this term as “the act of providing guidance for responsible living, upbringing, training, instruction.”

admonition: Or “instruction; guidance; training.” Lit., “putting mind in.” The Greek word used here (nou·the·siʹa) is a compound word composed of the word for “mind” (nous) and the word for “to put” (tiʹthe·mi). In this context, the word indicates that Christian fathers are to help their children to understand God’s thoughts on matters. They are, in effect, to put the mind of Jehovah God in their children.

do not be exasperating: The Greek word for “exasperating” may also be rendered “provoking” or “irritating.” Paul does not refer to the effects of discipline given by a loving parent. (Compare Pr 13:24.) Rather, he has in mind the damage caused by unreasonable or harsh treatment of children by parents. Such abuse would fail to reflect the Scriptural record of Jehovah’s balanced dealings with his people (Ps 103:13; Jas 5:11) or of the encouraging way that Jehovah dealt with his own Son (Mt 3:17; 17:5).

downhearted: Paul uses a word that occurs only here in the Christian Greek Scriptures, one that might also be rendered “discouraged.” It suggests a loss of heart, a kind of discouragement that can become entrenched and prove dangerous to a child’s well-being. As the context indicates, such discouragement may be the result of parental mistreatment. Regarding the use of this word here, reference works note that the “exasperating” treatment that Paul mentions may convince a child that it is impossible to please the parent. Such conviction, in turn, may cause a child to become disheartened or even lead him to despair.​—See study note on do not be exasperating in this verse.

a debauched life: Or “a wasteful (reckless; wild) life.” A related Greek word is used with a similar meaning at Eph 5:18; Tit 1:6; 1Pe 4:4. Since the Greek word may also include the idea of a spendthrift, or wasteful, lifestyle some Bible translations use the expression “with prodigal living.”

free from accusation: Similar expressions are found in Paul’s first letter to Timothy.​—1Ti 3:10; see study note on 1Ti 3:2.

a husband of one wife: See study note on 1Ti 3:2.

having believing children: A Christian man must lead his family properly if he is to serve as an elder. Paul said something similar at 1Ti 3:4. (See study note.) Here, though, he adds that an elder’s children should be “believing.” Paul does not imply that a Christian father must force his children to become believers; that would contradict Scriptural principles involving freedom of choice. (De 30:15, 16, 19) Rather, in order to qualify as an elder, a Christian father must give evidence that he has done all he reasonably can to help his children become believers. He would carefully follow Jehovah’s direction to fathers on how to rear children.​—De 6:6, 7; see study notes on Eph 6:4; Col 3:21.

debauchery: The Greek word rendered “debauchery” may also be translated “wildness.” It often refers to an extravagant, wasteful, and immoral way of living. (1Pe 4:4) A related Greek word appears in Jesus’ parable of the wayward son who left home to live “a debauched life,” which included squandering his inheritance on prostitutes.​—Lu 15:13 and study note, 30.

rebelliousness: One lexicon defines the Greek word Paul uses here as “refusing submission to authority, undisciplined, disobedient.” A Christian man who allows his children to be rebellious and uncontrollable would not qualify to be an overseer.

steward: Or “house manager; house administrator.” The Greek word oi·ko·noʹmos refers to a person placed over servants, though he himself is a servant. In ancient times, such a position was often filled by a faithful slave who was placed in charge of his master’s affairs. Therefore, it was a position of great trust. Abraham’s servant “who was managing all [Abraham] had” was such a steward, or household manager. (Ge 24:2) This was also true of Joseph, as described at Ge 39:4. The “steward” in Jesus’ illustration is referred to in the singular, but this does not necessarily mean that the steward represented only one particular person. The Scriptures contain examples of a singular noun referring to a collective group, such as when Jehovah addressed the collective group of the Israelite nation and told them: “You are my witnesses [plural], . . . yes, my servant [singular] whom I have chosen.” (Isa 43:10) Similarly, this illustration refers to a composite steward. In the parallel illustration at Mt 24:45, this steward is called “the faithful and discreet slave.”

stewards: Or “house managers.” The Greek word for “steward” (oi·ko·noʹmos) refers to a servant who is placed in charge of a household, including his master’s business, property, and other servants. A steward had a position of great trust and was expected to be faithful. (1Co 4:2) Paul recognized that his stewardship involved safeguarding “God’s sacred secrets” and faithfully telling those secrets to others as directed by the Master, Jesus Christ.​—1Co 9:16; see study note on Lu 12:42.

irreprehensible: The Greek word used here could also be rendered “above reproach” or “above criticism.” This does not mean that an overseer must be perfect, but no one should be able to make a valid accusation against him. His conduct, his dealings with people, and his way of life should be above reproach. He must be a man of the highest moral standards. (2Co 6:3, 4; Tit 1:6, 7) Some scholars suggest that all the qualifications for Christian men who are appointed as overseers could be summed up in this one word.

reasonable: The Greek word Paul uses here is broad in meaning and can also convey the idea of being gentle, courteous, or tolerant. (See study note on Php 4:5.) Its literal meaning is “yielding.” In using this word, however, Paul is not saying that an overseer would yield to or tolerate wrong or that he would compromise divine standards. Rather, Paul is saying that in matters of personal preference, an overseer would be willing to yield to the views of others. He does not rigidly insist on his own rights or on doing things the way he has always done them. Instead, when it comes to personal views, he respects the preferences of others and he readily adapts to changing circumstances. An overseer is firm in upholding Bible laws and principles, but he seeks to apply those standards in a kind, balanced way. Reasonableness is an aspect of divine wisdom and a hallmark of Jesus Christ’s personality. (Jas 3:17; see study note on 2Co 10:1.) It is also a quality for which all Christians should be known.​—Tit 3:1, 2.

not violent: Or “not a smiter.” The Greek word here rendered “violent” can literally refer to one who strikes another with physical blows. However, the meaning can be broader; the word is also defined as “a bully.” A person may bully others by using cruel or vicious words that can be as painful as a physical beating. (See study note on Col 3:8.) Paul taught that Christians should be gentle and mild, even when they face challenging situations. That inspired standard would especially apply to elders.​—Compare 2Ti 2:24, 25.

greedy of dishonest gain: This expression (also found at Tit 1:7) basically refers to someone who, according to one lexicon, is “shamefully greedy for material gain or profit.” (Compare 1Ti 3:3; 1Pe 5:2.) Lovers of money put their relationship with Jehovah at risk, and greedy people will not inherit God’s Kingdom. (1Co 6:9, 10; 1Ti 6:9, 10) For good reason, such men do not qualify to be overseers or ministerial servants. They would likely take advantage of fellow Christians. For instance, appointed men might be entrusted with handling congregation funds and distributing them to the needy. Any who were “greedy of dishonest gain” would be tempted to steal some of the money, not only harming the congregation but also offending Jehovah.​—Joh 12:4-6.

not a lover of money: A person who is focused on acquiring material possessions cannot at the same time give proper attention to shepherding “the flock of God.” (1Pe 5:2) With his sights fixed on the material things of this world, he cannot effectively help God’s people reach out for everlasting life in “the coming system of things.” (Lu 18:30) And he cannot convincingly teach others “to place their hope . . . on God” when he himself is relying on “uncertain riches.” (1Ti 6:17) Therefore, “a lover of money” would not qualify to serve as an overseer. This qualification for overseers is in agreement with inspired counsel given to all Christians.​—Mt 6:24; 1Ti 6:10; Heb 13:5.

as God’s steward: Here Paul describes “an overseer” in the congregation as a “steward,” or a house manager. The term “steward” refers to someone who manages, or supervises, his master’s property and cares for those who belong to the household. Paul called the Christian congregation “God’s household” in his first letter to Timothy, where qualifications for overseers are likewise listed. (1Ti 3:15) By describing an overseer as “God’s steward,” Paul highlights an elder’s role in serving those who belong to that household. His work includes taking the lead in teaching both inside and outside the congregation. Such stewards are accountable to their master, God, for how they handle their responsibility.​—See study notes on Lu 12:42; 1Co 4:1.

must be free from accusation: See study note on 1Ti 3:2.

self-willed: Or “self-pleasing; arrogant.” A self-willed person is determined to have his way. He stubbornly clings to his own opinion and refuses to consider the views of others. Such an attitude would likely cause him to be uncooperative and insensitive to the feelings of others. If such a man were to be appointed as an elder, he could cause much harm to the congregation.​—Compare study note on 1Ti 3:3.

quick-tempered: Or “prone to anger; irritable.” A quick-tempered person is easily provoked. He fails to control his temper, and by frequently responding angrily, he creates a hostile atmosphere, resulting in much harm. (Pr 15:18; 22:24; 25:28; 29:22) By contrast, a man who qualifies as an elder is “reasonable, not quarrelsome.” (1Ti 3:3) He imitates Jehovah, who is “slow to anger.”​—Ex 34:6; Ps 86:15.

not violent: See study note on 1Ti 3:3.

greedy of dishonest gain: See study note on 1Ti 3:8, where Paul uses the same Greek word; see also study note on 1Ti 3:3.

hospitable: All Christians need to be hospitable. (Heb 13:1, 2; 1Pe 4:9) However, a brother who is appointed as an overseer should be exemplary in this regard. (Tit 1:8) The Greek term for “hospitality” literally means “love of strangers.” (See study note on Ro 12:13.) Some lexicons define the related adjective here rendered “hospitable” as “having regard for the stranger or visitor” and “generous to guests.” One reference work describes the spirit shown by a hospitable man as follows: “The door of his house​—and of his heart​—must be open to strangers.” So hospitality should be extended not only to his circle of close friends but also to others. For example, Christians are encouraged to show hospitality to the poor or to the traveling representatives of the congregations.​—Jas 2:14-16; 3Jo 5-8.

goodness: The quality or state of being good; moral excellence; virtue. One lexicon defines the Greek word for “goodness” as a “positive moral quality characterized esp[ecially] by interest in the welfare of others.” So a Christian needs not only to be good but also to do good. Though imperfect, a Christian can cultivate goodness by obeying Jehovah’s commands and by imitating his goodness and generosity toward others. (Ac 9:36, 39; 16:14, 15; Ro 7:18; Eph 5:1) Jehovah is good in the absolute sense. (Ps 25:8; Zec 9:17; Mr 10:18 and study note) He is a truly generous and considerate God.​—Ac 14:17.

sound in mind: Or “have good judgment; be sensible.” According to one lexicon, the Greek words rendered “sound in mind” and “soundness of mind” refer to being “prudent, thoughtful, self-controlled.” A person who is sound in mind would show balance and avoid judging matters hastily.

the men carry on prayer: Paul here refers to representing the congregation in public prayer, a privilege assigned only to men. (1Co 14:34; 1Ti 2:11, 12) The expression lifting up . . . hands describes a common posture of prayer in Bible times; a man offering a public prayer might raise his hands toward heaven as he begged for God’s favor. (Compare 1Ki 8:22, 23.) However, faithful worshippers also assumed other postures when praying, and the Bible does not consider one position to be better than another. (1Ch 17:16; Mr 11:25; Ac 21:5) The disposition of the person was most important. In this verse, Paul emphasizes that the one praying should be loyal. The Greek word for “loyal” that he used can also be rendered “holy,” “pure,” or “sanctified.” What matters to Jehovah, therefore, is the man’s moral purity and his loyal reliance on Him.​—Compare study note on Tit 1:8.

self-control: The Greek word here rendered “self-control” appears four times in the Christian Greek Scriptures. (Ac 24:25; 2Pe 1:6) This quality has been defined as “restraint of one’s emotions, impulses, or desires.” The related Greek verb appears at 1Co 9:25 (see study note), where Paul says regarding athletic games: “Now everyone competing in a contest exercises self-control in all things.” This Greek verb is also used in the Septuagint at Ge 43:31, describing how Joseph “controlled himself.” The Hebrew verb used at Ge 43:31 is also used at Isa 42:14, where Isaiah describes Jehovah as saying: “I . . . restrained myself.” Instead of taking immediate action against wrongdoers, Jehovah has allowed time to pass so that they might have the opportunity to turn from their bad ways and thereby gain his favor.​—Jer 18:7-10; 2Pe 3:9.

but hospitable: By using the word “but,” Paul signals a contrast; he shifts from the negative traits that would disqualify a man from serving as an elder to the positive qualities that an elder needs. Paul thus shows that for a man to qualify as an elder, it is not enough for him to avoid bad traits; he must also set an example by cultivating such virtues as hospitality.​—See study note on 1Ti 3:2.

a lover of goodness: Such a person loves all that Jehovah considers to be good. A lover of goodness sees, appreciates, and commends the good in others. He also delights in doing good for others, even going beyond what is required of him.​—Mt 20:4, 13-15; Ac 9:36; 1Ti 6:18; see study note on Ga 5:22.

sound in mind: See study note on 1Ti 3:2.

loyal: An overseer who is loyal is unbreakably devoted to Jehovah and faithfully adheres to the principles found in God’s Word. He resolutely stands by his fellow worshippers in times of trial and persecution. Although the Greek word here used can convey the idea of being “holy” or “devout” (as some translations render it), the rendering “loyal” is well-supported. For example, this Greek word often appears in the Septuagint to render a Hebrew word meaning “loyal” or “loyal one.” (2Sa 22:26; Ps 18:25; 97:10) In fact, one reference work says that the Greek word describes “the man who is loyal to God.”​—See study note on 1Ti 2:8.

self-controlled: See study note on Ga 5:23.

Do not go beyond the things that are written: This phrase is not a quote from the Hebrew Scriptures. However, it appears to have been a well-known rule or saying. This rule implies that God’s servants are not to teach anything that goes beyond the laws and principles expressed in God’s inspired Word. For example, Christians should not go beyond the limits that the Scriptures set regarding how to view themselves and others. The Corinthians had fallen into the trap of boasting in certain men, maybe Apollos and even Paul. They favored one person over the other and were creating disunity. Perhaps as an object lesson to the Corinthians, Paul had quoted the Hebrew Scriptures a number of times up to this point in his letter. He did it to support his arguments, using the phrase “it is written.”​—1Co 1:19, 31; 2:9; 3:19; see also 1Co 9:9; 10:7; 14:21; 15:45.

qualified to teach: An overseer should be a skillful teacher, able to convey Scriptural truths and moral principles to his fellow believers. In his letter to Titus, Paul says that an overseer needs to hold “firmly to the faithful word as respects his art of teaching” in order to encourage, exhort, and reprove. (Tit 1:5, 7, 9 and study notes) Paul also uses the expression “qualified to teach” in his second letter to Timothy. There he says that “a slave of the Lord” needs to show self-control and instruct “with mildness those not favorably disposed.” (2Ti 2:24, 25) So an overseer should be able to reason convincingly from the Scriptures, to give sound counsel, and to reach the hearts of his listeners. (See study note on Mt 28:20.) He needs to be a diligent student of God’s Word in order to teach others who themselves are students of the Bible.

a pillar and support of the truth: Paul uses two architectural terms in a figurative way to describe the Christian congregation. Pillars were sturdy structural features of many large buildings in Paul’s day; they often served to hold up a heavy roof. Paul may have had in mind the temple in Jerusalem or some impressive buildings in Ephesus, where Timothy was then residing. (Paul also used the term “pillars” at Ga 2:9. See study note.) Here at 1Ti 3:15, Paul describes the entire Christian congregation as a figurative pillar that upholds the truth. The Greek word for “support” means “that which provides a firm base for something.” The word may also be rendered “foundation,” “buttress,” or “bulwark.” Paul uses the two words in combination to emphasize that the congregation was to uphold and support the sacred truths of God’s Word. In particular, those entrusted with oversight in the congregation had to be “handling the word of the truth aright.” (2Ti 2:15) Paul saw the matter as urgent; he wanted Timothy to do all that he could to strengthen the congregation before the great apostasy took hold.

with all . . . art of teaching: The Greek word here rendered “art of teaching” can refer both to the manner of teaching and to the content of the teaching. (See study note on Mt 7:28, where the same word is rendered “way of teaching.”) In this context, the focus is on the manner of teaching, and that is why the word is rendered “art of teaching.” Because Paul uses the Greek word for “all” in this phrase, some translations use such expressions as “every kind of instruction,” “all your teaching skills,” or “careful instruction.” Commenting on this verse, one scholar stated that Timothy “must always show himself a sound and resourceful teacher of Christian truth.”​—1Ti 4:15, 16; see study notes on Mt 28:20; 1Ti 3:2.

encourages: Or “exhorts.” The Greek word pa·ra·ka·leʹo literally means “to call to one’s side.” It is broad in meaning and may convey the idea “to encourage” (Ac 11:23; 14:22; 15:32; 1Th 5:11; Heb 10:25); “to comfort” (2Co 1:4; 2:7; 7:6; 2Th 2:17); and in some contexts “to urge strongly; to exhort” (Ac 2:40; Ro 15:30; 1Co 1:10; Php 4:2; 1Th 5:14; 2Ti 4:2; Tit 1:9, ftn.). The close relationship between exhortation, comfort, and encouragement would indicate that a Christian should never exhort someone in a harsh or unkind way.

holding firmly to the faithful word: An elder would adhere to God’s word by the way he teaches and by the way he lives. When teaching before the congregation, he relies, not on his own ideas, experience, or abilities as a speaker, but on “the faithful word,” or “the trustworthy message,” contained in the Scriptures. (1Co 4:6 and study note) In this way, he reaches hearts and motivates his listeners to love and serve Jehovah. (Heb 4:12) Further, by living according to the Scriptural principles he teaches, he avoids any taint of hypocrisy. An elder who holds to this standard helps the congregation remain unified and serves as “a pillar and support of the truth.”​—See study notes on 1Ti 3:2, 15.

his art of teaching: See study note on 2Ti 4:2.

encourage: Or “exhort.”​—See study note on Ro 12:8.

those of the circumcised class: Lit., “the (ones) out of circumcision,” that is, some circumcised Jewish Christians who were visiting from the congregation in Jerusalem. In other occurrences, the same Greek expression is translated “the supporters of circumcision,” “those circumcised,” and “those who adhere to the circumcision.”​—Ac 11:2; Col 4:11; Tit 1:10.

rebellious men: Paul here refers mainly to certain Jews in Crete who had converted to Christianity. They were stubbornly clinging to Jewish traditions and laws regarding circumcision that were not binding on Christ’s followers. Such “rebellious men” refused to respect authority or to accept direction from the apostles and elders in Jerusalem.

profitless talkers: According to one reference work, this expression implies that those men were “using impressive language with little or no solid content of truth.” They were deceivers​—successful at fooling the weak or the gullible in the congregations.

those who adhere to the circumcision: That is, some of the Jewish Christians in Crete. From at least the first century B.C.E., there was a Jewish community in Crete. Also, Cretan Jews were among those who heard “the magnificent things of God” on the day of Pentecost 33 C.E. (Ac 2:11) Now some Jewish Christians in Crete insisted on promoting circumcision, even though the holy spirit had guided the governing body in Jerusalem in resolving that issue some 12 to 15 years earlier (c. 49 C.E.). (See study note on Ga 2:12.) Titus had accompanied Paul to Jerusalem for that historic meeting.​—Ac 10:45; 15:1, 2, 7, 22-29; Ga 2:1, 3.

to shut their mouths: Paul here uses a Greek verb that according to one lexicon means to “‘put someth[ing] on the mouth’ and so control as by a muzzle, bridle, or the like.” Some in the congregation were spreading false doctrine, even “subverting entire households.” Appointed elders had to protect Jehovah’s flock from such men and would need to “shut their mouths” figuratively by preventing rebellious talk from spreading in the congregation and infecting it. The elders could silence them by reproving them severely and if necessary by expelling any who ignored repeated counsel and continued to promote false teachings.​—Tit 1:9, 10, 13; 3:10, 11.

rebellious men: Paul here refers mainly to certain Jews in Crete who had converted to Christianity. They were stubbornly clinging to Jewish traditions and laws regarding circumcision that were not binding on Christ’s followers. Such “rebellious men” refused to respect authority or to accept direction from the apostles and elders in Jerusalem.

profitless talkers: According to one reference work, this expression implies that those men were “using impressive language with little or no solid content of truth.” They were deceivers​—successful at fooling the weak or the gullible in the congregations.

appetites: Or “bellies.” In a literal sense, the Greek word koi·liʹa refers to a person’s “stomach” or inward parts. Here and at Php 3:19, it is used figuratively to denote fleshly appetite, or desire. Paul explains that if individuals become slaves of their “own appetites,” they cannot be slaves “of our Lord Christ.” Php 3:19 describes people who have “their belly,” that is, their fleshly desires, as their god.

their god is their belly: In a literal sense, the Greek word koi·liʹa, rendered “belly,” refers to a person’s “stomach” or inward parts. Here it is used figuratively to denote a person’s fleshly appetite, or desire. (See study note on Ro 16:18.) In Paul’s day, some Greek theater plays referred to a “belly god,” and characters in such plays said that their belly was “the greatest of divinities.” Latin philosopher Seneca, a contemporary of Paul, reproached a person who was “a slave to his belly.” It appears that for those whom Paul refers to at Php 3:18, indulging in fleshly desires was more important than serving Jehovah. Some may have overindulged in food or drink to the point of gluttony or drunkenness. (Pr 23:20, 21; compare De 21:18-21.) Others may have chosen to put the pursuing of opportunities available in the first-century world ahead of serving Jehovah. Some scholars suggest that Paul may here be referring to those who were scrupulously observing Jewish dietary laws. They were so concerned about observing such laws that what they ate became all important to them, became their god.

their own prophet: Paul likely quotes Epimenides, a Cretan poet of the sixth century B.C.E. The Greek term here rendered “prophet” had a broad meaning and was sometimes used in the general sense of a spokesman or an interpreter. In fact, some ancient Greek writers spoke of Epimenides as a prophet, and others used the same word regarding such men as the poet Homer and the philosopher Diogenes. Paul certainly does not suggest that Epimenides was an inspired prophet of God. (2Pe 1:21) Rather, Paul simply quotes a man whom Cretans respected and would likely accept as a spokesman for their society.

“Cretans are always liars, injurious wild beasts, idle gluttons”: In ancient times, the Cretan people had a reputation for dishonesty. In fact, a Greek verb that literally meant “to act [or “speak”] as a Cretan” was sometimes used to denote lying or cheating. However, Paul is not applying this generalization to faithful Christians in Crete. (Ac 2:5, 11, 33) Rather, he focuses on certain Cretans who were posing a threat to the congregations there. In this context, he speaks of “rebellious men, profitless talkers, and deceivers” who were promoting circumcision and subverting households. (See study notes on Tit 1:10.) So Paul quotes this famous saying to make a strong point: Certain false Christians were actually living up to it.

idle gluttons: The Greek word for “glutton” literally means “belly,” so it is suggestive of a person who focuses on nothing but his appetite. Of course, such individuals were not unique to Crete. (See the study notes on Ro 16:18; Php 3:19.) In quoting this part of the saying, Paul is apparently referring to lazy, inactive people who want to satisfy their greedy appetites without doing any work.

“Cretans are always liars, injurious wild beasts, idle gluttons”: In ancient times, the Cretan people had a reputation for dishonesty. In fact, a Greek verb that literally meant “to act [or “speak”] as a Cretan” was sometimes used to denote lying or cheating. However, Paul is not applying this generalization to faithful Christians in Crete. (Ac 2:5, 11, 33) Rather, he focuses on certain Cretans who were posing a threat to the congregations there. In this context, he speaks of “rebellious men, profitless talkers, and deceivers” who were promoting circumcision and subverting households. (See study notes on Tit 1:10.) So Paul quotes this famous saying to make a strong point: Certain false Christians were actually living up to it.

Reprove: As used in the Bible, the Greek term rendered “reprove” often conveys the idea of convincing someone that he has erred. A reproof is given with the positive goal of moving a person to acknowledge and correct his mistake. One dictionary says that the word includes the meaning “‘to set right,’ namely, ‘to point away from sin to repentance.’” It is discipline that is intended to educate. At Joh 16:8, the same Greek word is rendered “give . . . convincing evidence.”

for reproving: Christian overseers have the responsibility of reproving “those who practice sin.” (1Ti 5:20 and study note; Tit 1:13) They patiently use the Scriptures to convince such ones that they have strayed from godly principles and to readjust them accordingly. (Ga 6:1; 2Ti 4:2) Christians can also use the Scriptures for self-correction.

This witness is true: In the preceding verse, Paul likely quotes the Cretan prophet Epimenides, who expressed a commonly held opinion. Paul does not mean that this statement is true of all Cretans, but he alerts Titus to certain troublemakers in the congregations who were apparently behaving as Epimenides described.​—See study note on Tit 1:12.

keep on reproving them with severity: Some in the Cretan congregations were contradicting wholesome Christian teachings. They taught their own views, even “subverting entire households.” (Tit 1:9-11) Paul thus urges Titus to “keep on reproving” any who had adopted such false teachings and bad traits. By saying “with severity,” Paul does not encourage Titus to be unduly harsh or tactless. (Compare 2Ti 2:24.) Rather, Titus was to be clear, fearless, and determined when addressing the problem. (Tit 2:15) Still, Titus needed to keep in mind his aim “so that they may be healthy in the faith.” He was to protect the congregation and stop the spread of apostasy.​—See study notes on 1Ti 5:20; 2Ti 3:16.

false stories: At 2Ti 4:4, Paul contrasts “false stories” with “the truth.” One lexicon defines the Greek word myʹthos, here rendered “false stories,” as “legend, fable . . . fiction, myth.” In the Christian Greek Scriptures, the word is always used in the negative sense. Paul may have had in mind fanciful legends that promoted religious lies or some sensational rumors. (Tit 1:14; 2Pe 1:16; see study note on 1Ti 4:7.) He instructs Christians not to pay attention to, or occupy themselves with, such false stories. These offered no real benefit and could turn the minds of the Christians away from the truth found in God’s Word.​—2Ti 1:13.

irreverent false stories: The “false stories” (an expression rendered from the Greek word myʹthos) circulating in Paul’s day were “irreverent,” or profane. They violated God’s holy standards and were contrary to sacred, wholesome truths. (1Ti 6:20; 2Ti 1:13) These false stories were products of the imagination and were contrary to fact; thus, they were worthless.​—See study note on 1Ti 1:4.

the truth of the good news: This expression, which also occurs in verse 14, refers to the whole body of Christian teachings in God’s Word.

fables: The Greek word myʹthos, which can be defined as “legend, fable . . . fiction, myth,” is here used regarding Jewish stories. The Jews had a rich heritage of true stories found in the inspired Hebrew Scriptures; still, they turned “away from the truth” and invented and spread their own false stories.​—See study notes on 1Ti 1:4; 4:7.

commandments of men: Or “commands of people.” This expression echoes the words of Isa 29:13. Jesus applied Isaiah’s words to the Jewish religious leaders of his time, saying: “They teach commands of men as doctrines.” (Mt 15:9; Mr 7:7) Paul may have had in mind some of the man-made restrictions common in Judaism. False teachers promoted such rules, claiming that those rules helped people to lead a godly life. In reality, these rules were in opposition to “the teaching that is wholesome,” which would help Christians to stay “healthy in the faith.”​—Tit 1:9, 13; compare Col 2:20-22; 1Ti 4:3-5.

the truth: Paul here refers to the entire body of Christian teachings that had been revealed up to that time.​—See study note on Ga 2:5.

All things are clean to clean people: Christians who keep their thinking and actions in line with God’s standards are “clean people.” They know which things God considers morally or spiritually clean and which things he condemns in his inspired Word. (Mr 7:21-23; Ga 5:19-21) They are able to maintain “a clean heart” and “a clean conscience” before God. (1Ti 1:5; 3:9; 2Ti 1:3; Mr 7:15) By saying “all things,” Paul refers to things that God does not condemn. Paul contrasts “clean people” with faithless ones, who are defiled in conscience; to such ones, “nothing is clean.”

They publicly declare that they know God: The false teachers in the congregations in Crete claimed to know and worship God. However, knowing God involves obeying his commands and walking in his ways. (Ps 25:4, 5; 1Jo 2:3, 4) By their works, or their conduct and way of life, these individuals clearly showed that they were, in fact, disobedient to God and did not really know him. In God’s eyes, such hypocrisy was detestable.​—Compare Pr 17:15.

not approved for good work of any sort: The Greek word rendered “not approved” means “unfit; unqualified.” (Ro 1:28; 2Ti 3:8) Literally, it conveys the idea of “not standing the test.” In the verses that follow (Tit 2:1–3:8), Paul goes on to explain what kind of good works God wants from those who truly seek to please him.