Worthless (3152) (mataios from maten = groundless, invalid) (see related logomacheo) means vain, empty, devoid of force, lacking in content, nonproductive, useless, dead, fruitless, aimless, of no real or lasting value. This adjective describes an ineffectual attempt to do something or an unsuccessful effort to attain something. Mataios emphasizes aimlessness or the leading to no object or end and thus is used to describe false gods or idols in contrast to the true God (see below). NIDNTT comments that... The word mataios and its derivatives have an essentially more personal application. It is used in the sense of empty, useless, worthless, and futile. It denotes a person who falls short of God’s standard and human norms. His life is illusory, motiveless, aimless, scandalous and foolish (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Mataios therefore describes unbelievers, whose lives sadly are futile because they lack divine insight and are thus are unable to live a life filled with eternal purpose and everlasting effect (see contrast of the eternal impact of the life of a believer disciplining himself or herself for godliness ). Unbelievers lead a futile life, in that it does not measure up to that for which human life was created, that ultimate purpose being to glorify God. How grateful the redeemed should be (Ps 107:2-note) that we have been ransomed from a futile existence by such a tremendous transaction...delivered from slavery to the world, flesh and devil by the blood of the Lamb. TDNT adds that... The word mataios carries the senses of “vain,” “deceptive,” “pointless,” “futile.” While kenós (2756) means “worthless,” mataios means “worthless because deceptive or ineffectual.” mataios implies antithesis to the norm, which may at times be liberating but is more often harmful. Tragedy raises the ultimate question whether everything is not mataios. Religion offers a partial answer by pointing to the divine world, but the plurality and mutability of the gods undermine this answer. Later Greek thought makes little use of the group, perhaps because it raises so unsettling a question, and involves such practical self-contradiction. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) The idea behind mataios brings to mind pictures like building a house on sand (Mt 7:24;25;26;27 see note on Jesus' warning in Mt 7:24; 25; 26; 27), chasing the wind, shooting at stars, pursuing one’s own shadow. The spiritual plight of many denominations and Christian institutions that once were solidly biblical is abundant proof of the pernicious and pervasive destructiveness of false and therefore worthless doctrine. Mataios - 6 times in the NT - NAS = futile, 1; useless, 1; vain things, 1; worthless, 3 Luke quotes Paul who uses mataios as a synonym for idolatry declaring Acts 14:15 "Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you in order that you should turn from these vain (mataios) things to a living God, WHO MADE THE HEAVEN AND THE EARTH AND THE SEA, AND ALL THAT IS IN THEM. Here are the other uses of mataios in the NT... 1Cor 3:20 and again, "THE LORD KNOWS THE REASONINGS of the wise, THAT THEY ARE USELESS." 1Cor 15:17 and if Christ has not been raised, your faith is worthless; you are still in your sins. Jas 1:26-note If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 1Pe 1:18-note knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers. Comment: With this better sense of the meaning of mataios can you see how we the redeemed should be powerfully motivated out of a sense of profound gratitude to conduct ourselves in fear during the time of our stay on earth? Mataios is used about 75 times in the Septuagint (LXX) (Ex 20:7; 23:1; Lev 17:7; Deut 5:11; 1Ki 16:2, 13, 26; 2Ki 17:15; 2Chr 11:15; Esther 4:17; Job 20:18; Ps 5:9; 12:2; 24:4; 60:11; 62:9; 94:11; 108:12; Pr 12:11; 21:6; 26:2; 30:8; 31:30; Isa 1:13; 2:20; 22:2; 28:29; 29:8; 30:7, 15, 28; 31:2; 32:6; 33:11; 44:9; 45:19; 49:4; 59:4; Jer 2:5; 8:19; 10:3, 15; 51:18; Lam 2:14; 4:17; Ezek 8:10; 11:2; 13:6, 7, 8, 19; 21:29; 22:28; Hos 5:11; 6:8; 12:1; Amos 2:4; Jonah 2:8; Mic 1:14; Zeph 3:13; Zech 10:2; 11:17; Mal 3:14) where it is used several times for the Hebrew word habal (01891) which is rendered vanity or vanities, and frequently is used to describe to idols which are vain, empty, dead, useless and fruitless! For example in 2Ki 17:15 we read the tragic explanation of why Israel was taken captive into Assyria... “They rejected His statutes and His covenant which He made with their fathers and His warnings with which He warned them. And they followed vanity (mataios - alluding to the gross idolatry Israel succumbed to) and became vain (related verb mataioo = become futile or useless), and went after the nations which surrounded them (which went after gross idolatry), concerning which the LORD had commanded them not to do like them. (2Ki 17:15) (see also 2Chr 11:15; Is 44:19; Je 2:5; 10:3; Ezek 8:10) Wiersbe comments on this section writing that... We wish we did not have “problem people” in our churches; but wherever there are people, there can be problems. In this case, Paul warned Titus to avoid people who like to argue about the unimportant things of the faith. I recall being approached by a young man after a Bible lesson and getting involved with him in all sorts of hypothetical questions of doctrine. “Now, if this were true... if that were true...” was about all he could say. I was very inexperienced at the time; I should have ignored him in a gracious way. As it was, I missed the opportunity to talk with several sincere people who had personal problems and wanted help. I have learned that professed Christians who like to argue about the Bible are usually covering up some sin in their lives, are very insecure, and are usually unhappy at work or at home." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) In Morning and Evening Spurgeon writes the following devotional entitled "Avoid Foolish Questions"... Our days are few, and are far better spent in doing good, than in disputing over matters which are, at best, of minor importance. The old schoolmen did a world of mischief by their incessant discussion of subjects of no practical importance; and our Churches suffer much from petty wars over abstruse points and unimportant questions. After everything has been said that can be said, neither party is any the wiser, and therefore the discussion no more promotes knowledge than love, and it is foolish to sow in so barren a field. Questions upon points wherein Scripture is silent; upon mysteries which belong to God alone; upon prophecies of doubtful interpretation; and upon mere modes of observing human ceremonials, are all foolish, and wise men avoid them. Our business is neither to ask nor answer foolish questions, but to avoid them altogether; and if we observe the apostle’s precept (Titus 3:8) to be careful to maintain good works, we shall find ourselves far too much occupied with profitable business to take much interest in unworthy, contentious, and needless strivings. There are, however, some questions which are the reverse of foolish, which we must not avoid, but fairly and honestly meet, such as these: Do I believe in the Lord Jesus Christ? Am I renewed in the spirit of my mind? Am I walking not after the flesh, but after the Spirit? Am I growing in grace? Does my conversation adorn the doctrine of God my Saviour? Am I looking for the coming of the Lord, and watching as a servant should do who expects his master? What more can I do for Jesus? Such enquiries as these urgently demand our attention; and if we have been at all given to caviling (raising trivial and frivolous objections), let us now turn our critical abilities to a service so much more profitable. Let us be peace-makers, and endeavour to lead others both by our precept and example, to “avoid foolish questions.” Titus 3:10 Reject a factious man after a first and second warning, Greek: hairetikon anthropon meta mian kai deuteran nouthesian paraitou, (2SPMM) Amplified: [As for] a man who is factious [a heretical sectarian and cause of divisions], after admonishing him a first and second time, reject [him from your fellowship and have nothing more to do with him], (Amplified Bible - Lockman) KJV: A man that is an heretic after the first and second admonition reject; Phillips: If a man is still argumentative after the second warning you should reject him. (Phillips: Touchstone) Wuest: A schismatic (sectarian) individual, after one or two admonitions be rejecting, knowing that he that is of such a character, is turned inside out, and keeps on constantly sinning, being self-condemned. (Eerdmans) Young's Literal: A sectarian man, after a first and second admonition be rejecting, REJECT: paraitou (2SPMM): (Romans 16:17; 1Corinthians 5:4, 5, 6, 7, 8, 9, 10, 11, 12, 13; Galatians 5:12; 2Th 3:6,14; 2Ti 3:5; 2Jn 1:10) Paul now passes from the reprehensible opinions to their perverted advocates. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/titus_39-11.htm#Worthless