Titus 1:11

Titus 1:11 in Multiple Translations

Berean Standard Bible BSB

who must be silenced. For the sake of dishonorable gain, they undermine entire households and teach things they should not.

King James Version KJV

Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

American Standard Version ASV

whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake.

Bible in Basic English BBE

By whom some families have been completely overturned; who take money for teaching things which are not right; these will have to be stopped.

Free Bible Version FBV

Their talking must stop, these people who throw whole families into turmoil, teaching things that aren't right for the sake of making money.

Geneva Bible 1599 GNV

Whose mouthes must bee stopped, which subuert whole houses, teaching things, which they ought not, for filthie lucres sake.

Young's Literal Translation YLT

whose mouth it behoveth to stop, who whole households do overturn, teaching what things it behoveth not, for filthy lucre's sake.

World English Bible WEB

whose mouths must be stopped: men who overthrow whole houses, teaching things which they ought not, for dishonest gain’s sake.

Noah Webster Bible WBS

Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for the sake of sordid gain.

Douay-Rheims 1899 DRV

Who must be reproved, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

Translation for Translators T4T

You and the leaders whom you appoint should prevent such people from teaching the believers. They are causing whole families to stop believing in the correct teachings [MET] by means of their teaching people wrong ideas/teachings. They are teaching people only in order that people will give them money, which is very shameful for them to do.

Plain English Version PEV

Those people teach things that are wrong. They trick whole families. And they only do that to get money from people. So you have to stop them.

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Berean Amplified Bible — Titus 1:11

BAB

Word Study

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Titus 1:11 Interlinear (Deep Study)

BIB

GRK ους δει επιστομιζειν οιτινες ολους οικους ανατρεπουσιν διδασκοντες α μη δει αισχρου κερδους χαριν

ους hos, hē G3739 which Rel-APM

δει dei G1163 be necessary Verb-PAI-3S

επιστομιζειν epistomizō G1993 to silence Verb-PAN

οιτινες hostis, hētis G3748 who/which Rel-NPM

ολους holos G3650 all Adj-APM

οικους oikos G3624 house: home Noun-APM

ανατρεπουσιν anatrepō G396 to overturn Verb-PAI-3P

διδασκοντες didaskō G1321 to teach Verb-PAP-NPM

α hos, hē G3739 which Rel-APN

μη mē G3361 not Particle-N

δει dei G1163 be necessary Verb-PAI-3S

αισχρου aischros G150 shameful Adj-GSN

κερδους kerdos G2771 gain Noun-GSN

χαριν charin G5484 because of Prep

Greek Word Study

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Greek Word Reference — Titus 1:11

ους hos, hē G3739 "which" Rel-APM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

δει dei G1163 "be necessary" Verb-PAI-3S

This means it is necessary or must be done, like when Jesus said it was necessary for him to go to Jerusalem in Matthew 16:21.

Definition: δεῖ impersonal (δέω), [in LXX chiefly for infin. with לְ ;] one must, it is necessary: with inf., Mat.26:54, Mrk.13:7, Act.5:29, al.; with accusative and inf., Mat.16:21, Mrk.8:31, Jhn.3:7, Act.25:10, al.; with ellipse of accusative, Mat.23:23; of accusative, and inf., Mrk.13:14, Rom.1:27 8:26; οὐ (μὴ) δεῖ (non licet), ought not, must not: Act.25:24, 2Ti.2:24; impf., ἔδει, of necessity or obligation in past time regarding a past event (Bl., § 63, 4), Mat.18:33, Luk.15:32, Jhn.4:4, Act.27:21, al.; periphr., δέον ἐστίν (as in Attic, χρεών ἐστι = χρή, see: δέον), Act.19:36; id., with ellipse of ἐστίν, 1Pe.1:6 τὰ μὴ δέοντα (= ἃ οὐ δεῖ 1Ti.5:13. SYN.: ὀφείλει, expressing moral obligation, as distinct from δεῖ, denoting logical necessity and χρή, a need which results from the fitness of things (see Tr., Syn., § cvii, 10; Westc. on Heb.2:1, 1Jn.2:6; Hort on Jas.3:10). (AS)

Usage: Occurs in 103 NT verses. KJV: behoved, be meet, must (needs), (be) need(-ful), ought, should See also: 1 Corinthians 8:2; John 4:20; 1 Peter 1:6.

επιστομιζειν epistomizō G1993 "to silence" Verb-PAN

This word means to silence someone, like when Paul told Titus to silence the false teachers in Titus 1:11. It is about stopping someone from speaking. This concept appears in the book of Titus.

Definition: ἐπι-στομίζω (στόμα), to bridle; metaphorically, to stop the mouth, to silence: Tit.1:11.† (AS)

Usage: Occurs in 1 NT verses. KJV: stop mouths See also: Titus 1:11.

οιτινες hostis, hētis G3748 "who/which" Rel-NPM

This word means 'who' or 'which' and is used to ask about someone or something's identity, like in Matthew 5:39. It's often used to make general statements.

Definition: ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; see LS, see word; WH, §411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (see: ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui), whoever, anyone who; __(a) of an indef. person or thing: in general statements, Mat.5:39, 41 13:12, and freq., Luk.14:27, Gal.5:4, al.; in relative sentences, Mat.7:26, Luk.15:7, Php.3:7, al.; πᾶς, with indic., Mat.7:24 10:32; ὅ ἄν (ἐάν), with subjc., Mat.12:50 13:12, Jhn.14:13, 1Co.16:2, Gal.5:10, al.; __(b) of a definite person or thing, indicating quality, "either generic, which, as other like things, or essential, which by its very nature" (Hort on 1Pe.2:11), who is such as: Mat.2:6 7:26, Luk.2:10 7:37, Jhn.8:53, Act.7:53, Rom.6:2, 1Co.3:17, Gal.4:24, Eph.1:23, al.; __(with) where the relative sentence expresses a reason, consequence, etc. (M, Pr., 92), seeing that he (it, they), and he (it, they): Luk.8:3 10:42, Act.10:47 11:28, Php.4:3, al.; __(d) as in Ionic and late Greek (Bl., §50, 1; M, Pr., l.with), differing but little from ὅς: Luk.2:4 9:30, Act.17:10, Rev.12:13. (AS)

Usage: Occurs in 136 NT verses. KJV: X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever) See also: 1 Corinthians 3:17; Luke 2:4; 1 Peter 2:11.

ολους holos G3650 "all" Adj-APM

The Greek word for 'all' or 'whole', meaning complete in every way, is used in the Bible to describe things that are entire or total, like in Luke 5:5 and Acts 11:26.

Definition: ὅλος, -η, -ον, [in LXX chiefly for כֹּל ;] of persons and things, whole, entire, complete; __1. of indefinite ideas, with subst. anarth.: Luk.5:5, Act.11:26 28:30, Tit.1:11; ὅλον ἄνθρωπον (an entire man; see Field, Notes, 93), Jhn.7:23; ὅλη Ἰερουσαλήμ (= πᾶσα Ἰ, Mat.2:3; see Bl., §47, 9), Act.21:31. __2. Definite, with art.; __(a) preceding subst.: Mat.4:23, 24 Luk.8:39, 1Co.12:17, al.; __(b) following subst.: Mrk.1:33, Luk.9:25, Jhn.4:53, Act.21:30, al.; __(with) between art. and subst., where subst. is an abstract noun (Plat., al.). __3. Attached to adj. or verb: Mat.13:33, Luk.13:21, Jhn.9:34, al.; adverbially, δι ̓ ὅλου (MM, xviii), Jhn.19:23. (AS)

Usage: Occurs in 100 NT verses. KJV: all, altogether, every whit, + throughout, whole See also: 1 Corinthians 5:6; Luke 11:36; Hebrews 3:2.

οικους oikos G3624 "house: home" Noun-APM

A house refers to a physical dwelling, like a home, as mentioned in Acts 2:2 and Matthew 9:6. It can also represent a family or a community, whether related by blood or not. The term is used to describe the temple in Matthew 21:13.

Definition: οἶκος, -οῦ, ὁ, [in LXX chiefly for בַּיִת, also for אֹהֶל ,הֵכָל, etc. ;] __1. prop., a house, dwelling: Act.2:2 19:16; with genitive poss., Mat.9:6, 7 Mrk.2:11, Luk.1:23, al.; with genitive attrib., ἐμπορίου, Jhn.2:16; προσευχῆς, Mat.21:13, al.; of a sanctuary (Hdt., Eur.): οἶ. τ. θεοῦ, of the tabernacle, Mat.12:4, al.; the temple, Mat.21:13, al.; metaphorically of a city: Mat.23:38, Luk.13:35; of the body, Mat.12:44, Luk.11:24; of Christians, 1Pe.2:5; ἐν οἴ (M, Pr., 81f.), at home, Mrk.2:1, 1Co.11:34 14:35; so κατ ̓ οἶκον, Act.2:46 5:42; οἱ εἰς (= οἱ ἐν; see: εἰς) τ. οἶ., Luk.7:10 15:6; κατ ̓οἴκους, from house to house, Act.8:3 20:20; εἰς (κατ ̓) οἶκον, with genitive (Bl., §46, 9), Mrk.8:3, Luk.14:1, Rom.16:5, al. __2. By meton., a house, household, family: Luk.10:5, Act.7:10, 1Co.1:16, 1Ti.3:4, 5 al.; of the Church, ὁ οἶ. τ. θεοῦ, 1Ti.3:15, Heb.3:2, 1Pe.4:17; of descendants, οἶ Ἰσραήλ (Δαυείδ, Ἰακώβ; Bl, §47, 9), Mat.10:6, Luk.1:27, 33 al. (cf. Exo.6:14, 1Ki.2:30, al.). SYN.: see: οἰκία. (AS)

Usage: Occurs in 106 NT verses. KJV: home, house(-hold), temple See also: 1 Corinthians 1:16; Luke 1:40; 1 Peter 2:5.

ανατρεπουσιν anatrepō G396 "to overturn" Verb-PAI-3P

To overturn means to destroy or subvert something, as seen in John 2:15 and 2 Timothy 2:18. It can refer to physical or metaphorical destruction, such as Jesus' overturning of the money changers' tables.

Definition: ἀνα-τρέπω [in LXX for דָּחָה, הָדַף, etc. ;] to overturn, destroy: Jhn.2:15 WH, txt.; metaphorically, to subvert (MM, VGT, see word): 2Ti.2:18, Tit.1:11.† (AS)

Usage: Occurs in 2 NT verses. KJV: overthrow, subvert See also: 2 Timothy 2:18; Titus 1:11.

διδασκοντες didaskō G1321 "to teach" Verb-PAP-NPM

This word means to teach or instruct someone, like Jesus teaching his disciples in Matthew 5:2. It can also mean to teach a thing or concept.

Definition: διδάσκω [in LXX chiefly for למד pl., also for ידע hi., ירה hi., etc. ;] to teach (i.e. instruct) a person, teach a thing; __1. trans.: with accusative of person(s), Mat.5:2, Mrk.1:22, al.; before ὅτι, Mrk.8:31; περί, 1Jn.2:27; with inf., Luk.11:1; with accusative of thing(s), Mrk.6:30 12:14; with cogn. accusative, Mat.15:9 (LXX); with dupl. accusative, Mrk.4:2, Jhn.14:26; pass., Gal.1:12, 2Th.2:15; with dative of person(s) (like Heb., cf. Job.21:23, but prob. a vernac. usage, see Swete, in l.), Rev.2:14. __2. Absol., to teach, give instruction: Mat.4:23, Mrk.1:21, and often in Gosp., Rom.12:7, 1Co.4:17, 1Ti.2:12, al. SYN.: παιδεύω (cf. Westc., Heb., 402; Cremer, 180). (AS)

Usage: Occurs in 91 NT verses. KJV: teach See also: 1 Corinthians 4:17; Luke 6:6; Hebrews 5:12.

α hos, hē G3739 "which" Rel-APN

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

δει dei G1163 "be necessary" Verb-PAI-3S

This means it is necessary or must be done, like when Jesus said it was necessary for him to go to Jerusalem in Matthew 16:21.

Usage: Occurs in 103 NT verses. KJV: behoved, be meet, must (needs), (be) need(-ful), ought, should See also: 1 Corinthians 8:2; John 4:20; 1 Peter 1:6.

αισχρου aischros G150 "shameful" Adj-GSN

This word means shameful or base, like in 1 Corinthians 11:6 and Ephesians 5:12. It describes something that is morally wrong or disgraceful, often translated as 'filthy' in the KJV.

Definition: αἰσχρός, -ά, όν (αἶσχος, shame, disgrace), [in LXX: Gen.41:3 ff. (רַע, רֹעַ), Jdth.12:12, al. ;] base, shameful: 1Co.11:6 14:35, Eph.5:12, Tit.1:11 (MM, VGT, see word).† (AS)

Usage: Occurs in 4 NT verses. KJV: filthy See also: 1 Corinthians 11:6; Ephesians 5:12; Titus 1:11.

κερδους kerdos G2771 "gain" Noun-GSN

Gain refers to a profit or advantage, as in Philippians 1:21 where Paul says that living is gain for him.

Definition: κέρδος, -εος (-ους), τό [in Aq.: Eze.27:24; Sm.: Psa.30:10, al. ;] gain: Php.1:21 3:7, Tit.1:11.† (AS)

Usage: Occurs in 3 NT verses. KJV: gain, lucre See also: Philippians 1:21; Philippians 3:7; Titus 1:11.

χαριν charin G5484 "because of" Prep

Because of or on account of something, as in Luke 7:47 and Ephesians 3:1. This word is used to show the reason or cause of an action or event.

Definition: therefore, because of this, for this reason the acc. sg form of the noun χάριν which can be used as an improper preposition, on account of, because of, for this reason Lk. 7:47; Eph. 3:1, 14; 1Jn. 3:12; for the sake of, in order to, Gal. 3:19; Tit. 1:5, 11; Jude 16; on the score of, 1Tim. 5:14*

Usage: Occurs in 9 NT verses. KJV: be-(for) cause of, for sake of, +…fore, X reproachfully See also: 1 John 3:12; Galatians 3:19; Titus 1:11.

Study Notes — Titus 1:11

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Context
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Context — Correcting False Teachers

9He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it. 10For many are rebellious and full of empty talk and deception, especially those of the circumcision,

11who must be silenced. For the sake of dishonorable gain, they undermine entire households and teach things they should not.

12As one of their own prophets has said, “Cretans are always liars, evil beasts, lazy gluttons.” 13This testimony is true. Therefore rebuke them sternly, so that they will be sound in the faith

Cross References

	Reference	Text (BSB)
1	2 Timothy 3:6	They are the kind who worm their way into households and captivate vulnerable women who are weighed down with sins and led astray by various passions,
2	1 Timothy 6:5	and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.
3	Romans 3:19	Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
4	Titus 3:10	Reject a divisive man after a first and second admonition,
5	Titus 1:9	He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it.
6	Psalms 63:11	But the king will rejoice in God; all who swear by Him will exult, for the mouths of liars will be shut.
7	Micah 3:5	This is what the LORD says: “As for the prophets who lead My people astray, who proclaim peace while they chew with their teeth, but declare war against one who puts nothing in their mouths:
8	Titus 1:7	As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money.
9	Psalms 107:42	The upright see and rejoice, and all iniquity shuts its mouth.
10	Isaiah 56:10–11	Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. Like ravenous dogs, they are never satisfied. They are shepherds with no discernment; they all turn to their own way, each one seeking his own gain:

Titus 1:11 Summary

The Apostle Paul is warning about false teachers who are driven by a desire for money and power, rather than a desire to serve God and others, as seen in Titus 1:11. These teachers are causing harm to entire households and must be stopped, just as the Apostle Paul instructed in Romans 16:17-18. We can protect ourselves from their influence by being grounded in the faithful word, as instructed in Titus 1:9, and by being discerning about the teachings and motivations of those who claim to be spiritual leaders, as warned about in 1 John 4:1-6. By doing so, we can stay safe from false teachings and follow the example of Jesus, who demonstrated selfless and sacrificial love, as seen in John 13:1-35.

Frequently Asked Questions

What kind of people is the Apostle Paul talking about in Titus 1:11?

The Apostle Paul is referring to false teachers who are driven by a desire for dishonorable gain, as seen in Titus 1:11, and who are undermining entire households with their false teachings, much like the false prophets in Jeremiah 23:1-40 who led God's people astray for personal gain.

Why must these false teachers be silenced?

These false teachers must be silenced because they are teaching things they should not, as stated in Titus 1:11, and are causing harm to entire households, just as the Apostle Paul warned about in Romans 16:17-18, where he instructed believers to watch out for those who cause divisions and put obstacles in their way.

What is the motivation behind the actions of these false teachers?

The motivation behind the actions of these false teachers is a desire for dishonorable gain, as mentioned in Titus 1:11, which is a selfish and worldly motivation that is contrary to the selfless and sacrificial love demonstrated by Jesus Christ, as seen in 1 Timothy 6:10 where the love of money is identified as a root of all kinds of evil.

How can we identify and avoid false teachers like the ones described in Titus 1:11?

We can identify and avoid false teachers by being grounded in the faithful word, as instructed in Titus 1:9, and by being discerning about the teachings and motivations of those who claim to be spiritual leaders, as warned about in 1 John 4:1-6 where we are instructed to test the spirits to see if they are from God.

Reflection Questions

What are some ways that false teachers can undermine entire households, and how can we protect ourselves and our loved ones from their influence?
How can we balance the need to confront and correct false teachers with the need to show love and compassion to those who are being deceived by them, as seen in 2 Timothy 2:24-26?
What are some warning signs that a teacher or leader may be motivated by a desire for dishonorable gain, and how can we hold them accountable for their actions, as instructed in Matthew 18:15-17?
How can we ensure that our own motivations and actions are pure and selfless, rather than driven by a desire for personal gain or recognition, as seen in 1 Corinthians 13:1-3?

Gill's Exposition on Titus 1:11

Whose mouths must be stopped,.... Or they be silenced, by reasons and arguments fetched out of the word of God; as were the Sadducees and Pharisees by Christ, so that they durst ask him no more

Jamieson-Fausset-Brown on Titus 1:11

Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. Months must be stopped , [ epistomizein (G1993)] - 'muzzled,' 'bridled' as an unruly beast (Psalms 32:9).

Matthew Poole's Commentary on Titus 1:11

Whose mouths must be stopped; the word is active; such ministers ought to be placed in cities as shall be able and fit to stop such persons’ mouths, by sound doctrine and arguments fit to convince them: or, thou oughtest to stop their mouths by silencing them; though I do not see how this was practicable in a pagan country, otherwise than by persuading Christians not to hear them. Who subvert whole houses; who, as to the foundation of faith and its building, overturn whole families of Christians. Teaching things which they ought not; infusing false doctrine into them. For filthy lucre’ s sake; and all for filthy gain: and all gain is so, that is got by deceiving and ruining of people’ s souls, as to their faith and salvation.

Trapp's Commentary on Titus 1:11

11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’ s sake. Ver. 11. Whose mouths must be stopped] Gr. επιστομιζειν, muzzled, as bandogs are. Frogs, they say, will leave croaking if but a light be hanged over the lake wherein they are. Let but the truth come clearly in place, and heretics will be soon silenced. But if they will not, another course must be taken with them.

Ellicott's Commentary on Titus 1:11

(11)Whose mouths must be stopped, who subvert whole houses.—The translation should run here, seeing they subvert, &c. There was, indeed, grave cause why these men should be put to silence; the mischief they were doing in Crete to the Christian cause was incalculable. It was no longer individuals that their poisonous teaching affected, but they were undermining the faith of whole families. For an example how Titus and his presbyters were to stop the mouths of these teachers of what was false, compare Matthew 22:34-46, where the Lord, by His wise, powerful, yet gentle words, first put the Sadducees to silence, and then so answered the Pharisees that “neither durst any man from that day forth ask Him any more questions.” Teaching things which they ought not, for filthy lucre’s sake.—Here St. Paul goes to the root of the evil, when he shows what was the end and aim of these “teachers” life. It was a mean and sordid ambition, after all—merely base gain. When this is the main object of a religious teacher’s life, his teaching naturally accommodates itself to men’s tastes. He forgets the Divine Giver of his commission, and in his thirst for the popularity which brings with it gold, his true work, as the faithful watchman of the house of Israel, is forgotten and ignored.

Adam Clarke's Commentary on Titus 1:11

Verse 11. Whose mouths must be stopped] Unmask them at once; exhibit them to the people; make manifest their ignorance and hypocrisy; and let them be confounded before the people whom they are endeavouring to seduce. Subvert whole houses] Turn whole Christian families from the faith, attributing to the broad way what belongs only to the strait gate; ministering to disorderly passions, and promising salvation to their proselytes, though not saved from their sins.

Cambridge Bible on Titus 1:11

11. whose mouths must be stopped] The verb is so used in classical Greek often; the ‘stopping’ must have reference to the ‘convict’ of Titus 1:9; Titus 1:13. Compare the use of ‘to muzzle’ in the Gospels, e.g. Mark 4:39, ‘Peace, be still,’ and 1 Peter 2:15, where the ‘ignorance of foolish men’ is ‘to be muzzled’ by ‘well-doing.’who subvert whole houses] As R.V. men who, the compound relative implying the class to which they belong, and so the conduct for which they should be silenced; hence almost, ‘seeing that they.’ Cf. 1 Timothy 1:4, ‘the which.’ Render subvert whole households. Why should the Revisers give up the Latin word ‘subvert,’ which the A.V. has rendered familiar, and which gives the metaphorical overthrow more clearly?teaching things which they ought not] The negative used implies the general class of wrong teachings rather than any definite and specific facts or views. The effect is a less positive statement than if the other negative had been used; and the rendering ‘things which they ought not to teach and which they know they ought not’ is impossible. It should be ‘things of a class which I think improper to be taught.’for filthy lucre’s sake] Rather, for the sake of unfair gains, see Titus 1:7. Bp Ellicott quotes a striking passage from Polybius, Hist. vi. 46. 3, with respect to the Cretan character; ‘and generally their character as to unfair gains and covetousness is of this kind—they are the only nation in the world among whom no sort of gain is thought unfair.’

Barnes' Notes on Titus 1:11

Whose mouths must be stopped - The word here rendered stopped - ἐπιστομιζειν epistomizein - occurs nowhere else in the New Testament.

Whedon's Commentary on Titus 1:11

11. Mouths must be stopped—Not by physical force, nor usually by pure ecclesiastical authority.

Sermons on Titus 1:11

	Sermon	Description
	The Grace of God by T. Austin-Sparks	In this sermon, the preacher focuses on the concept of grace and its significance in the lives of believers. He emphasizes that grace is not just unmerited favor, but also a demand
	(Demonology) the Last of the Last Days by Willie Mullan	In this sermon, the preacher emphasizes that we are on the verge of Christ's return and that anything could happen at any moment. He mentions the importance of being prepared for t
	2 Timothy - Part 14 by John Hunter	In this sermon, the speaker discusses the presence of con men in the world who deceive people and take their money. He also talks about a proud and arrogant man who believes he is
	A Whole-Brain God by Neil Anderson	Neil Anderson emphasizes the importance of having a balanced approach to faith, acknowledging that God works through both reason and intuition in our minds. He highlights that with
	(Reformers and Their Stepchildren) Winckler! - Part 1 by Leonard Verduin	Leonard Verduin delves into the historical context of the term 'Winckler' used by the Reformers to describe unauthorized religious gatherings in secluded places, highlighting the c
	Another Gospel by David Wilkerson	This sermon warns about the deception of false teachings in the Church, focusing on the rise of ministers transformed by Satan into angels of light, spreading a gospel of the flesh
	Agony by Leonard Ravenhill by Compilations	This sermon emphasizes the sacrificial nature of following Jesus, highlighting the need to surrender all rights and desires to Him, just as Paul considered himself a bond slave of