Verse by Verse

¹² When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there.

¹³ Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing.

¹⁴ And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.

¹⁵ All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen.

Tychicus (v.12) — Tychicus was a native of the province of Asia and perhaps of Ephesus, Acts 20:4. He accompanied Paul on his return from his third journey, and Paul gave a high commendation of him in Ephesians 6:21 and Colossians 4:7. That he was a companion of the apostle in his imprisonment we may gather from 2 Timothy 4:12. If he was sent to Ephesus at this time, Artemas may have been the one sent to Crete. — Vine, page 247.

be diligent (v.12) = do your best — translated “study” in 2 Timothy 2:15 in the KJV

lawyer (v.13) — probably an expert in Mosaic law

Apollos (v.13) — Acts 18:24; 1 Corinthians 3:4-6; 16:12

Verse 14 may refer to the types of careers that Christians choose, or to individual works that they do as opportunity arises, or to giving to those in ministry (such as Zenas and Apollos in v.13).

maintain (v.14) = give attention to

⁸ This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.

⁹ But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless.

¹⁰ Reject a divisive man after the first and second admonition,

¹¹ knowing that such a person is warped and sinning, being self-condemned.

This is a faithful saying (v.8) — referring back to verses 4-7

affirm (v.8) = assert strongly

constantly (v.8) — not “continually,” but “uniformly, steadfastly”

be careful (v.8) = ponder thoughtfully and purposely, consider

maintain (v.8) = be forward in, give attention to, occupy themselves with

good (v.8) = kalos = honorable, fair, virtuous

The things to avoid (v.9) are also mentioned to Timothy in 1 Timothy 1:4-7; 1 Timothy 6:4 and 2 Timothy 2:23. These things must have already become a widespread problem in the early church.

foolish (v.9) = dull, sluggish, stupid

vain (v.9) = aimless, without result

divisive man (v.10) = lit. “to take, to take for one’s self, to choose, prefer” — factious, opinionated, self-willed — so, one who refuses to accept sound doctrine as revealed in Scripture and taught by Paul (and Titus) and prefers to choose for himself what he is to believe

A heretical [divisive] man was, and is, one who strikes out on a line of his own choosing and causes strife, faction and division in an assembly. The meaning therefore, is that of causing divisions rather than that of holding false doctrine, though the latter is frequently involved. — Vine, page 247

warped (v.11) = twisted — a medical term for a sprained joint

self-condemned (v.11) — He cannot plead ignorance; through hardness of heart he persists in his course of sin (he goes on sinning); the existence of the party spirit arising from his influence, renders him self-condemned. — Vine, page 247

⁴ But when the kindness and the love of God our Savior toward man appeared,

⁵ not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,

⁶ whom He poured out on us abundantly through Jesus Christ our Savior,

⁷ that having been justified by His grace we should become heirs according to the hope of eternal life.

God’s kindness and love (v.4) are in contrast with the “hateful, and hating one another” (v.3) of our sin natures

kindness (v.4) = goodness in action, imparting benefit

love … toward man (v.4) — one word in Greek, philanthropia, from phileo “be fond of, show affection to” and anthropos “man”

not by works of righteousness (v.5) = lit. “not out of works in righteousness” (Vine) or “not by works, those in the sphere of righteousness” (Wuest)

righteousness (v.5) — Paul is using the term “righteousness” in its classical sense, to merit salvation by the performance of deeds done in the sphere of righteousness as conceived of by the pagan Greeks. He uses the word in a like sense in Romans 5:7, “For scarcely for a righteous man will one die,” namely, a man who lives an outwardly moral, respectable, upright life. — Wuest, page 199

we (v.5) — emphasized in Greek — “we, ourselves”

according to (v.5) — gives the sense of “dominated,” “controlled” — God was controlled by His mercy

regeneration (v.5) = to become again — a new birth

The word “again” [in “to become gain” or “regeneration”] is anothen, “the repetition of an act, the repeated act having the same source as the first act.” The source of the repeated act, namely, regeneration, is the Holy Spirit. The repeated act is the impartation of divine life to the believing sinner. The source of the first act is the Holy Spirit, and the act was that of the impartation of divine life to Adam in his creation (Genesis 2:7). — Wuest, pages 199-200.

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Here we have one of those figures of speech in which one thing is spoken of in two ways. “The washing of regeneration” and the “renewing of the Holy Spirit” are one and the same operation. And in the next verse we have another figure of speech, in which the Holy Spirit is spoken of as being “shed on us abundantly through Jesus Christ our Savior,” i.e., through the finished work of Christ the Holy Spirit washes, or cleanses, us thoroughly. Or, again, as 1 Corinthians 6:11 puts it, “Ye are washed … by the Spirit of our God.” and thus, “being justified by His [God’s] grace” we are “made heirs according to the hope of eternal life” (Titus 3:7). — Stam, page 292.

poured out (v.6) — tense indicates an act done once and fulfilled

1 Remind them to be subject to rulers and authorities, to obey, to be ready for every good work,

² to speak evil of no one, to be peaceable, gentle, showing all humility to all men.

³ For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.

The instructions in these verses were given in light of the Cretans natural tendencies to be “liars, evil beasts, lazy gluttons” (Titus 1:12-13).

remind (v.1) = cause to remember

to be subject (v.1) — tense indicates an action done willingly and not by force

rulers (v.1) = first in a series, first place — the top authorities

authorities (v.1) — delegated authorities

ready for every good work (v.1) — Not only are we to take our places under our rulers, so far as government is concerned, but we are to be “ready to every good work” which they may assign to us.

The instructed and faithful Christian, therefore, will not incite others to rebellion. He will not take it upon himself to choose which laws he should obey and which he should not. Indeed, he will at times even subject himself to laws that are oppressive and unjust.

And certainly he will not be a slanderer, or a brawler, but will be “gentle, showing all meekness to all men” (v.2).

There is only one exception to this path of subjection, and exception which is latent in the command itself, namely, that since it is God, the Ruler of all, who commands us to be subject to our earthly rulers, we must not subject ourselves to them if they demand from us disobedience to God. We have an example of this in Acts 4:18-20; 5:28-29.

True Christians, then, will be the best citizens — and the best neighbors. They will uphold law and order and will promote respect for those in authority. They are not only saved by grace, but will show grace even to those who oppress and injure them. — Stam, pages 289-290.

speak evil (v.2) = Greek blasphemeo, English”blaspheme”

to be peaceable (v.2) = not contentious, abstaining from fighting

gentle (v.2) = sweet reasonableness, being satisfied with less than your due

all humility (v.2) — “all” is emphasized in the Greek

The scriptural praotes [humility, meekness] is not in man’s outward behavior only; not yet in his relations to his fellow-men; as little in his mere natural disposition. Rather is it an inwrought grace of the soul; and the exercises of it are first and chiefly toward God (Matthew 11:29; James 1:21). It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing and resisting; it is closely linked with tapeinophrosune (humility), and follows directly upon it (Ephesians 4:2; Colossians 3:12); because it is only the humble heart which is also the meek; and which, as such, does not fight against God, and more or less struggle and contend with Him. This meekness, however, being first of all meekness before God, is also such in the face of men, even of evil men.

He that is meek indeed will know himself a sinner among sinners and this knowledge of his own sin will teach him to endure meekly the provocations with which they may provoke him and not withdraw himself from the burdens which their sin may impose (Galatians 6:1; 2 Timothy 2:25; Titus 2:2). — Wuest, page 198

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we ourselves (v.3) — The King James translators were correct in rendering the Greek heemis (“we”) by the words “we ourselves” here, for the word is emphatic in the Greek. As we witness, and sometimes experience, the injustice and oppression of our rulers we must point the finger at ourselves, acknowledging that “we ourselves” were once guilty sinners in the sight of a holy God and have been saved only because of “the kindness and love of God our Savior toward man” (v.4).

As Ephesians 2:3-7 has it, we were “the children [lit. full-grown sons] of disobedience” and therefore “by nature the children [lit. born ones] of wrath, even as others.” — Stam, page 290.

foolish (v.3) = without understanding, especially of spiritual things

disobedient (v.3) = uncompliant, unable to persuade

serving (v.3) = rendering a slave’s obedience

living (v.3) = to pass the time

¹¹ For the grace of God that brings salvation has appeared to all men,

¹² teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age,

¹³ looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ,

¹⁴ who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.

¹⁵ Speak these things, exhort, and rebuke with all authority. Let no one despise you.

grace (v.11) — In the ethical terminology of the Greek schools, charis implied a favor freely done, without claim or expectation of return, and finding its only motive in the bounty and free-heartedness of the giver. But in pagan Greece, this favor was always conferred upon a friend, not upon an enemy. When charis is taken over into the terminology of the New Testament, it takes an infinite leap forward, and acquires an added meaning which it never had in pagan Greece, for the favor God did at Calvary’s Cross, He did, not for a race that loved Him but which hated Him. Thus, in the N.T., charis refers to an act that is beyond the ordinary course of what might be expected and is therefore commendable. All the human race could rightfully expect would be condign punishment for its sins. But it is offered mercy from the Judge who stepped down from His judgment throne in Glory, to take upon Himself the guilt and penalty of human sin, thus satisfying His justice and making it possible to bestow mercy on the basis of justice satisfied upon a hell-deserving sinner who puts his faith in the Savior who died for him. — Wuest, pages 193-194.

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Grace has appeared (v.11); glory will appear (v.13). Grace disciplines the believer as to his conduct while waiting for the glory which in its turn is to crown him. — Williams, page 967.

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all men (v.11) — It is generally — and correctly — agreed that the Greek epiphaneia in this passage connotes a conspicuous or illustrious appearing, a shining forth, and that the phrase “all men” therefore does not signify each individual singly, but all men collectively; all mankind. But few can quite believe that under Paul’s ministry the gospel of God’s grace shone forth to all mankind, that is proclamations ever became world-wide in its scope. They conclude, therefore, that Paul could not have meant this in Titus 2:11; that he must have meant only that the grace of God, bringing salvation for all, had appeared. This problem seems to have troubled many translators of this passage, for Bible translators have never been in agreement as to its true meaning.

It is significant that the three terms employed in the so-called “great commission: to indicate its world-wide scope, are also used in Paul’s epistles in connection with his ministry. Only, whereas the twelve never got to “all nations,” “all the world,” or “all creation” with their message, Paul did with his, either directly or indirectly.

In closing his Epistle to the Romans the apostle says: Now to Him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began. But now is made manifest, and by the Scriptures of the prophets (Lit. prophetic writings, i.e., his own writings, for he clearly refers to “my gospel,” explaining that it had been “kept secret” and was only “now made manifest.”) according to the commandment of the everlasting God, MADE KNOWN TO ALL NATIONS for the obedience of faith” (Romans 16:25-26).

And to the Colossians he writes concerning “the truth of the gospel“; WHICH IS COME UNTO YOU, AS IT IS IN ALL THE WORLD; and bringeth forth fruit, as it doth also in you …” (Colossians 1:6).

“… which ye have heard, and WHICH WAS PREACHED TO EVERY CREATURE WHICH IS UNDER HEAVEN [ALL CREATION UNDER HEAVEN]; wherof I Paul am made a minister” (Colossians 1:23).

We do not deny that to those addressed “all the world” would doubtless mean all the known world, and “all creation” would likewise mean all creation as they knew it. But the point is that whatever these three phrases mean in the so-called “great commission” they must also mean in these statements by Paul, for the terms are exactly identical in the Greek.

We have seen how the twelve did not get their message to “all nations,” “all the world” or “all creation,” because, on the one hand Israel rejected it and on the other hand God had a secret purpose to unfold. But Paul, to whom this secret purpose was revealed, says he did get his God-given message to “all nations,” “all the world” and “all creation.”

Whereas the twelve never got beyond their own nation in carrying out their commission, it is written of Paul that during his stay at Ephesus “all they which dwelt in Asia [a province of Asia Minor] heard the word of the Lord Jesus” (Acts 19:10). To the Romans he writes: “From Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ” (Romans 15:19), and speaks of his plans to go to Spain (Romans 15:24), plans which may well have been accomplished between his two imprisonments. Even of his helpers it was said: “These that have turned the world upside down are come hither also” (Acts 17:6). And to the Romans again, he says: “Your faith is spoken of throughout the whole world” (Romans 1:8). — Stam, pages 265, 269-270.

teaching (v.12) = training (children) — training by way of discipline and instruction

denying (v.12) = renouncing

ungodliness (v.12) = lack of piety or reverence toward God

worldly (v.12) = having the character of this present age

age (v.12) — [Age] is aion which is defined as “that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitute a most real and effective power, being the moral or immoral atmosphere which at every moment of our lives we inhale again inevitably to exhale.”  Christians live in this atmosphere. We breathe it. It confronts us wherever we go. It seeks our destruction. It is pernicious. It surrounds us like the air we breathe. We take it in unconsciously like every breath of air we breathe. We must therefore be well supplied with an inner antidote which will counteract its evil tendencies, the fullness of the Holy Spirit, the Word of God, a godly life, and the upward look for the coming of the Lord Jesus. — Wuest, page 194.

soberly (v.12) — forms of this work appear in this chapter in verse 2 (temperate), 5 (discreet) and 6 (sober-minded)

soberly (v.12) toward ourselves, righteously toward others, godly toward God.

looking (v.13) = expecting eagerly with certainty of fulfillment

the blessed hope and glorious appearing (v.13) — the two phrases share a single article in Greek, indicating that they refer to the same thing

blessed (v.13) = prosperous

appearing (v.13) = Greek epephaneia, English “epiphany” — shining forth

our great God and Savior Jesus Christ (v.13) — the two titles share a single article in Greek, indicating that both refer to Jesus Christ

gave Himself (v.14) — His death on the cross

for (v.14) = for the sake of, in behalf of, instead of

redeem (v.14) = release by paying a ransom

His own special (v.14) — “Peculiar” [special] is periousion, from the participle of perieinai, “to be over and above.” It also means, “possessed over and above,” that is, “specially selected for one’s own; exempt from ordinary laws of distribution.” It refers therefore to a private possession. The word “peculiar” is from peculium, “a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family.” Thus, Christians are the private possession of God. — Wuest, page 196

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zealous (v.14) — The word rendered zealous is really a noun which in ordinary circumstances denoted an uncompromising partisan. “Zealots” was a term applied to an extreme section of the Pharisees. To this party a disciple named Simon had belonged (Luke 6:15; Acts 1:13). That which was an overwhelming passion in the Jewish sect, should find a corresponding but higher zeal on our part in the fulfillment of that which is beneficial and helpful to others, as guided by the Holy Spirit. — Vine, page 243

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Wuest’s translation — For the grace of God bringing salvation, appeared to all men, instructing us that denying impiety and worldly cravings, we should live discreetly and righteously and piously in the midst of this present age, expectantly looking for the blessed hope, even the appearing of the glory of our great God and Savior, Jesus Christ, who gave Himself on our behalf in order that He might set us free from all lawlessness, and purify to Himself a people of His own private possession, zealous of good works. These things be constantly speaking and exhorting; and be rebuking with authority. Let no one despise you. — Wuest, page 196.

⁶ Likewise, exhort the young men to be sober-minded,

⁷ in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility,

⁸ sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you.

⁹ Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back,

¹⁰ not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

exhort (v.6) = “I beg of you, please” — not a strict demand but a loving urging

sober-minded (v.6) = of sound mind, self-controlled — the same word translated “temperate” in v.2 and “discreet” in v.5.

Paul directs his remarks directly to Titus in vs. 7 and 8, as Titus’s example is the best way to influence young men.

integrity (v.7) = absence of self-seeking or perverse motives

reverence (v.7) — dignity and solemnity when dealing with matters of doctrine and God’s Word

incorruptibility (v.7) — not in the best manuscripts

sound (v.8) = healthy, whole

you (v.8) — should be “us”

bondservants (v.9) = slaves — many of whom would be serving in pagan households

be obedient (v.9) — a military term for being in subjection, as in v.5

masters (v.9) = one who has absolute ownership and control over another — the Greek word from which we get “despot.”

well pleasing (v.9) = to give satisfaction

in all things (v.9) — goes with “be obedient”

answering back (v.9) = contradicting, thwarting the master’s plans and wishes

pilfering (v.10) = petty theft, embezzling

fidelity (v.10) = trustworthiness

adorn (v.10) = ornament, decorate, garnish, embellish with honor

doctrine (v.10) — that found in vs. 11-14

1 But as for you, speak the things which are proper for sound doctrine:

² that the older men be sober, reverent, temperate, sound in faith, in love, in patience;

³ the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things —

⁴ that they admonish the young women to love their husbands, to love their children,

⁵ to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.

But (v.1) — setting sound doctrine in contrast to the false teaching of the Judaizers (Titus 1:12-16).

as for you (v.1) — the Greek indicates “you in contradistinction to those just mentioned”

proper (v.1) = conspicuously fit, seemly

sound (v.1) = healthy, whole

sober (v.2) = lit. “not drunken” — watchful, free from credulity, not excitable

temperate (v.2) = of sound mind, self-controlled

faith (v.2) = the faith, doctrine

love (v.2) = the love — agape — the love produced in the believer by the Holy Spirit

patience (v.2) = lit. “remaining under” — accepting God’s planning and leading without disputing or resisting

reverent (v.3) — befitting things sacred to God

behavior (v.3) = deportment, demeanor — dress, conduct and conversation

slanderers (v.3) — given to finding fault

not given to much wine (v.3) = a slave of much wine, a drunkard

teachers (v.3) — not referring to public instruction but wise counsel

admonish (v.4) = train, discipline, moderate, recall to their senses

discreet (v.5) — the same as “temperate” in v.2

chaste (v.5) = pure from carnality, modest

homemakers (v.5) — fulfilling the duties of the home

good (v.5) = agathos = beneficial, kind

obedient (v.5) = a military term for arranging soldiers in subjection

blasphemed (v.5) — bad conduct by those who profess to believe God’s word will cause unbelievers to revile it and speak reproachfully about them

¹⁵ To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure; but even their mind and conscience are defiled.

¹⁶ They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.

The words, “Unto the pure all things are pure,”are to be understood in their context, which speaks of arbitrary ascetic prohibitions. This is best understood as a maxim of the Judaic Gnostics, based on a perversion of Luke 11:41 where our Lord, speaking of the Pharisees and their man-made ceremonial washings says, “All things are clean to you.” The purity spoken of in our Titus reference speaks, not of purity which is the absence and opposite of immorality, etc., but of the ceremonial purity of man-made regulations. Our Lord tells the Jewish leaders that there is nothing wrong in eating with ceremoniously unwashed hands. that is, the person who does not subscribe to the Pharasaical regulations is not impure or defiled, nor is the food he eats affected in that way.  Paul accepts the statement as a truth, but not in the intention of the speaker. Referring to those who are defiled; their moral obliquity is more characteristic of them than their intellectual perversion. The satisfaction of natural bodily desires (for it is these that are in question) is, when lawful, a pure thing, not merely innocent, in the case of the pure; it is an impure thing, even when lawful, in the case of “them that are defiled.” And for this reason: their intellectual apprehension of these things is perverted by defiling associations; “the light that is in them is darkness,” and their conscience has, from a similar cause, lost its sense of discriminating between what is innocent and what is criminal. That any action with which they themselves are familiar could be pure is inconceivable. — Wuest, pages 188-189

profess (v.16) = agree, confess belief in

disqualified (v.16) — The word adokimos literally signifies “not standing the test.” It is used in the Septuagint of Isaiah 1:22 of silver which has become dross, a mind of which God cannot approve. In 2 Corinthians 13:5-7 it is used with reference to the great test as to whether Christ is in a person, and in 2 Timothy 3:8 of those who are “reprobate concerning the faith,” i.e., those whose moral sense is perverted and whose minds are beclouded with their own speculations. In the present passage it implies that mere professors, if put to the test in regard to any good work, can only be rejected, and rejection by God is the inevitable result. — Vine, page 238.

¹² One of them, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”

¹³ This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith,

¹⁴ not giving heed to Jewish fables and commandments of men who turn from the truth.

prophet ( v.12) — My guess is that Paul was using a bit of sarcasm here, saying that one of the Judaizers, who claimed to be speaking the truth, had said this and, in this case, he was right. This self-styled prophet may have been quoting a poem, or, perhaps, Paul may have been referring to the poet directly. It depends on whether “of their own” refers to the Judaizers or the Cretans, or both.

prophet of their own (v.12) — This is a hexameter line from the Greek poet Epimenides, a native of Crete in the sixth century, B.C.; it is quoted by another poet, Callimachus, in his “Hymn to Zeus,” and was a well-known saying among the ancients, facts which expose the gross notoriety of the people of the island. There came into use a verb, to Cretanize, as a euphemism for lying. — Vine, page 237

always (v.12) = perpetually, incessantly

lazy gluttons (v.12) = lit. “slow bellies” — the term indicates one who is such a glutton that he has become identified by his stomach.

rebuke (v.13) = rebuke so as to bring conviction and agreement

sharply (v.13) = to cut off abruptly

that (v.13) = so that

Does the apostle give them the benefit of the doubt in implying that at least some of them might have been saved, though badly misled? At least he directs Titus to “rebuke them sharply that they may be sound in the faith” (v.13). — Stam, page 254.

sound (v.13) = healthy (see v.9)

giving heed (v.14) = hold to — giving consent and attention

fables (v.14) = myths — legendary Jewish stories of history (see 1 Timothy 1:4 and following)

turn (v.14) — tense indicates “turn themselves”

¹⁰ For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision,

¹¹ whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain.

insubordinate (v.10) = cannot be subjected to control — the same word used of children in verse 6 (1 Timothy 1:9)

idle talkers (v.10) = ones who utter empty, senseless things — devoid of force, truth, success, result

deceivers (v.10) = mind deceivers

especially (v.10) — the deceivers may not all have been Judaizers, but most of them, and certainly the most destructive among them, were

those of the circumcision (v.10) — Judaizers

The persons spoke of here were Christian Jews … that they were at least nominally Christians is also implied by the epithet “unruly” [insubordinate]. We cannot call those persons unruly on whose obedience we have no claim. — Wuest, page 186

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Those of “the circumcision,” at least many of them, were doubtless present at Pentecost, where some are mentioned as having come from Crete (Acts 2:5, 11), but it appears that upon their return to Crete they had not even continued faithfully in the doctrine of the twelve, but had reverted to apostate Judaism with its Talmud and all its civil and religious laws — laws which seemed to excel even the Ten Commandments in righteousness, but which in reality condemned many practices which were wholly right and pure (v.14: cf., Matthew 15:1-8). — Stam, pages 253-254.

mouths must be stopped (v.11) = bridled

“To stop the mouth” is epistomizo, originally “to put something into the mouth,” as a bit into a horse’s mouth. The noun form is used of the “stop” of a waterpipe. The verb used metaphorically means “to reduce to silence.” [So] … “whom it is necessary to silence.” — Wuest, page 186.

subvert (v.11) = overthrow, overturn, destroy — used in John 2:15 of overthrowing tables, in 2 Timothy 2:18 of overthrowing the faith

households (v.11) = families

for the sake of dishonest gain (v.11) — Itinerants or vagrants who claimed to be prophets or apostles made claims for financial support.