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Many preachers have quoted verse 5 in the apostle Paul's letter to Titus, chapter
1:
Titus 1:15 To the pure all things are pure: but to them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. (AKJV)
The wording in that translation can easily be misunderstood or misapplied, especially if it is taken out of its context. Different kinds of dogmas have been built around it.
Some preachers have claimed that Paul was talking about foods, in regard to the Old Covenant's rules about "clean and unclean". But, foods are not mentioned in the context, and a closer study of the context shows that Paul was talking about a quite different matter.
Some other preachers have claimed that Paul supposedly meant that the saints could do whatever they wanted, as if there were no moral guidelines at all. But, if one studies all of Paul's letters, one can easily see that he taught that the saints were to live holy and righteous lives.
So, Paul was not talking about foods, nor did he teach that "anything goes". He was talking about something else – something that many preachers may not want people to know or understand.
This essay contains a study on Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. Among other things, it will be shown that the traditional translation "to the pure" is misleading and that the translation should be "with the pure, all things are pure". More: One of the keys to understanding what kind of purity Paul was talking about, is to find out the nature of the defilement that he warned about. Even that matter will be clarified in this treatise.
Paul mentioned "Jewish fables" (Titus 1:14, in the Greek text Ioudaikois muthois), but those fables were not about foods. That was merely a reference to certain deceivers of Jewish descent who used religion as a tool for making money – as some older translations have it, those deceivers were "teaching things which they ought not, for filthy lucre's sake":
Titus 1:10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: [A] 11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. [B] (AKJV)
[A] The phrase "especially they of the circumcision", in the Greek text oi ek peritomês, simply means "especially Jews". Jewish men were circumcised.
[B] "For filthy lucre's sake" – that is, "in order to make money in a shameful way", as for instance the ISV has it. The Latin-based word "lucre" and the corresponding Greek word kerdos (kerdous) will be discussed in more detail, later in this treatise.
So, there were men, including some Jews, who tried to make money by the help of religion. That was the context; that was the problem the apostle Paul was addressing. The context further shows that Paul was talking about elders.
This essay proceeds to show that the apostle was in fact talking about apostles and elders with pure motives and consciences – in contrast to deceivers whose minds and consciences were defiled by their lust for "filthy lucre", dirty gain achieved by deceiving people.
A note: The essay eo11b.htm takes a closer look at a (seemingly) similar passage, 1 Corinthians 6:12, and the translation "all things are lawful unto me". The essay ef03b.htm considers 1 Corinthians 10:23 where many translations have a similar wording.
Certain linguistic details (in the Greek text) will be discussed later, but the matter is quite clear even without that—if one carefully studies the context in order to see what the subject really was and what the apostle actually referred to.
Again, the context shows that Paul was talking about elders, and how they should be and act.
Titus 1:5 For this reason I left you in Crete, that you might set in order what remains, and establish elders [C] in every city as I told you, 6 namely, if any man be above reproach, a man who has children only with one woman and is faithful [to her], not under accusation of prodigality or loose living. 7 For an elder must be beyond reproach as God's steward: [D] Not presumptuous, not choleric, not given to wine, not a brawler, not seeking shameful gain, [E] 8 but generous, one who loves goodness, temperate, righteous, holy, controlled, 9 holding to the faithful word taught so that he may be able both to encourage with sound teaching and to refute those who teach differently. 10 For, there are many confusing and vain talkers and mind-deceivers (especially those of the circumcision) [F] 11 whose mouths must be closed, men who turn upside down whole houses, teaching for the sake of shameful gain [E] things that should not be taught. 12 One of them, a prophet of their own, has said, "Cretans are always liars, savage beasts, not willing to work." [G] 13 That witness is true. Because of that, refute them with severity, so that they may be sound in the faith, 14 not turning their minds to Jewish fables and commandments of men which depart from the truth. 15 All is pure with the pure—but with the defiled and unfaithful ones nothing is pure; instead, they are defiled in their minds and consciences. (Author's tr.)
In the first part of verse 15, the Greek wording is panta men kathara tois katharois. As you perhaps noted, here they were not translated as "all is pure unto the pure", but rather as "all is pure with the pure". This matter is discussed later in this treatise.
A note: Paul did not have to spell out each detail in that letter, because Titus knew what and whom Paul referred to. We have a slight problem here, because we do not know those details; however, a number of key-points in that passage help one to form a picture of what the whole matter really was all about.
Some of those points, as numbered above:
[C] "Elders" (presbuterous, verse 5). The subject was elders. (The essay ee02b.htm has more on verse 5 and on how the saints elected their elders.)
[D] "Steward" (verse 7). Those who were elected as elders, had to be faithful men beyond reproach. A steward must not use his stewardship for his own gain. (A note: In verse 5, Paul used the noun presbuteros and in verse 7, regarding those same elders, the noun episkopos. The essay ee01c.htm has more on the fact that in the Greek text of New Testament, the words episkopos, presbuteros and diakonos were all used interchangeably, one for the other, of elders.)
[E] "Seeking shameful gain" (verses 7 and 11) – or "given to filthy lucre" as some translations have it. Paul noted that those who were being considered for election as elders, had to be men who were not seeking shameful gain (there is more on Titus 1:11, further down). And, the apostle noted that some men were not like that but were instead "teaching, for the sake of shameful gain, things that should not be taught".
[F] "Vain talkers and deceivers, especially they of the circumcision" (verse 10). That is: There were many deceivers, including some of Jewish descent. ("For there are many unruly and vain talkers and deceivers, especially they of the circumcision, whose mouths must be closed, men who turn upside down whole houses, teaching, for the sake of shameful gain, things that should not be taught.")
[G] "Liars, savage beasts, not willing to work" (verse 12). Paul was talking about deceivers, men who were not willing to work but wanted to live at the cost of others. That is why Paul twice mentioned "filthy lucre" (verse 7 and 11), when he gave Titus instructions regarding how men considered for election as elders were to be, and how they were not to be.
Also: The Greek text of verse 8 has the word dikaios ("righteous"). The essay eg08b.htm explains what righteousness really is.
And again, the translation of the first part of verse 15, "all is pure with the pure", is discussed later in this essay.
The 1395 Wycliffe translation had "for the loue of foul wynnyng" ("for the love of dirty gain"). People could understand what that meant. But, in the 1525 Tyndale version the wording was changed to "because of filthy lucre", which common people could not readily understand.
The word "lucre" which some translations have put in certain verses, is an un-translation, a Latin word copied from the Catholic Vulgate version which has in Titus 1:11 and 1 Peter 5:2 the wording turpis lucri gratia, "for the sake of shameful gain", in Titus 1:7 turpilucri cupidum, "lusting for shameful gain", and in 1 Timothy 3:8 turpe lucrum sectantes, "pursuing shameful gain". The adjective turpis meant "ugly", "foul", "repulsive", "shameful"; the noun lucrum meant "gain", "avarice", "riches". In short: In those four passages, both the Greek and Latin wordings warn against men with "lust for shameful gain", "shameful lust for money". Also in 1 Timothy 3:3, the Greek text has a similar wording. And, in all those passages, the focus is on elders. There is a bit more on the Greek wordings in Titus 1:7 and 11, later in this treatise.
Again, regarding Titus 1 – verse 5 shows that the subject was elders. Some bible-versions may confuse, because they have put the word "bishop" in verse 7, but it is clear that Paul was talking about elders. This matter is easier to understand, if one knows that the word "bishop" is merely a corruption of the Greek word episkopos, and that in the Greek text of the New Testament, the words episkopos, presbuteros and diakonos were all used interchangeably, one for the other, of elders. The essay ee01c.htm has more on that subject.
Those men who were considered for election as elders, had to be faithful as stewards, men who did not use their stewardship for their own profit (Titus 1:7), men who would not lust for "filthy lucre" (profit, money) (verses 7 and 11). Verse 12 shows that Paul – because of some men who had impure, defiled motives – quoted a certain saying, "One of them a prophet of their own, said: 'Cretans are always liars, savage beasts, not willing to work'".
A note: Paul did not mean that all Cretans were liars or not willing to work. He was just making a point, by quoting that saying in connection with some men who obviously were of that kind.
There is more on these things, later in this essay. Please keep in mind those five above-mentioned key-points which show what Paul was talking about.
We read:
Luke 11:37 Now, while he was talking, a Pharisee made a request that he would come to a meal with him; and he went in and took his seat at the meal. 38 And when the Pharisee saw it, he was surprised because he came to the meal without first washing himself. 39 And the Lord said to him, You Pharisees make the outside of the cup and the plate clean; but inside you are thieves and full of evil. 40 O you foolish ones! did not he who made the outside in the same way make the inside? 41 But if you give to the poor such things as you are able, then all things are clean to you. [H] (BBE)
[H] "To you" – or eventually "with you", as in Titus 1:15 where the meaning obviously is "all things are pure with the pure". The Greek text of Luke 11:41 does not have any preposition; the translator must try to determine what the preposition should be.
The Pharisees often washed their hands and cups and plates and more, but, as Jesus noted, inwardly they were defiled and not at all clean. Luke 16:14 tells us that they were philarguroi, lovers of money. That, among other things, defiled them.
Please note that Jesus told his disciples that unless their character was better than that of the scribes and the Pharisees, they would not make it to the Kingdom of Heaven (Matthew 5:20). For more on purity of character – which is the same as righteousness – see the essay eg08b.htm, and look also under the heading "Righteous, righteousness" in the key-word index for this site. The essay eo12c.htm has more on the Pharisees.
Consider even John 13:10 – Judas Iscariot was not clean like the other apostles were. Even he loved money – he sold his master Jesus to death, for thirty pieces of silver. See also John 12:4-6 which records that Judas Iscariot was a thief. He did not care for the poor but merely spoke about giving to the poor, in order to get money for himself (see John 12:4-6).
As was shown earlier in this essay, the wider context of Titus 1:15 shows that some men (Jewish and other) did not want to work, and were trying to lead the disciples into following some old covenantal rules and some unspecified commandments of men. The context indicates that tithing probably was one of those things.
The apostle wrote to Titus: "...especially those of the circumcision, whose mouths must be closed; men who turn whole houses upside down, for the sake of shameful gain teaching things which should not to be taught" (Titus 1:10-11). Just as the Pharisees did when they deceived people to give whatever they had, to the (Pharisee and Sadducee) priests, instead of taking care of their ageing parents:
Matthew 15:1 Then there came to Jesus from Jerusalem Pharisees and scribes, saying, 2 Why do your disciples go against the teaching of the fathers? for they take food with unwashed hands. 3 And in answer he said to them, Why do you, yourselves, go against the word of God on account of the teaching which has been handed down to you? 4 For God said, Give honour [I] to your father and mother: and, He who says evil of father or mother will be put to death. 5 But you say, If a man says to his father or his mother, That by which you might have had profit from me is given to God; 6 There is no need for him to give honour [I] to his father. And you have made the word of God without effect because of your teaching. (BBE, comments added)
[I] "Honour" – the verb in the Greek text is timaô, in this case referring to "honouring" one's ageing parents so that one took care of them when they could no longer provide for themselves. (Yes, that was a major part of the matter of "honouring" one's parents.) But those Pharisees (whose hearts, consciences and actions were defiled by their love of money) deceived people into neglecting their parents, so that they instead gave whatever their parents would have needed, to the temple treasury (into the hands of Pharisee and Sadducee priests). (That was the corban-deception.) Again, the essay eo12c.htm has more on the Pharisees, and shows why Jesus called them vipers, snakes and actors.
In this connection, remember Luke 11:39-41 which records how Jesus said to the money-loving Pharisees who were inwardly defiled, "But rather give alms of such things as ye have, and, behold, all things are clean unto you" (KJV-1769). But, the Pharisees were defiled by their love for money, and were not about to give to the poor or to the widows. Instead, they deceived people with their dirty "corban" teaching, and in that way "robbed widows' houses" (see Matthew 23:14, Mark 12:40 and Luke 20:47).
In connection with that and the purity and defilement mentioned in Titus 1:15 with its context, let us consider even this passage:
James 1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. (KJV-1769)
In that verse, "pure" is kathara (katharos) in the Greek text. Inner purity, as opposed to the defilement which Paul and Jesus warned about. That inward cleanness (moral purity, James 1:27) meant helping the fatherless and widows who were in need – something that the money-loving, defiled Pharisees did not want to do.
Back to Titus 1:15. Virtually all bible-translations have been produced by churches or by people connected to churches or under their influence. And so, virtually all translations have rendered the phrase panta men kathara tois katharois in the Greek text of Titus 1:15 into English as "to the pure all things are pure", instead of "with the pure all things are pure" which the context shows to be the correct translation. The misleading wording "to the pure" makes it hard for people to realise that Paul's point was that elders were to be faithful stewards who were not in it for money.
Linguistics ("with the pure, all things are pure", Titus 1:15): The definite article tois which appears twice in verse 15, is in dative. This means that the corresponding English preposition can be, depending on the context, "to", "for", "with", "by", "in" or "at". The context – which is about elders and money – makes it clear that Paul meant, "with the pure, all things are pure", and, "with the unfaithful and defiled ones, nothing is pure". It was a matter of inner purity, having clean motives. Paul and those with him had pure motives, but there were some whose motives were not pure, so that they were driven by their lust for money. [J]
[J] "Lust for money", Titus 1:7 and 11 – the Greek text of those verses has aischrokerdês and aischrou kerdous; even 1 Timothy 3:3 and 3:8(-9) and 1 Peter 5:2 have those words, each time in connection with elders. Kerdos meant "gain", "profit"; aischros meant "causing shame", "abusive", "shameful", "ugly".
(Some translations have, "given to filthy lucre", Titus 1:7, and "for filthy lucre's sake", Titus 1:11. The origin and meaning of the word "lucre" was explained earlier in this treatise.)
Again, people of the 1300s could easily understand Wycliffe's translation "for the loue of foul wynnyng" (Titus 1:11), but Tyndale in his 1525 translation changed the wording to "because of filthy lucre" which common people could not readily understand. There are many similar NT passages where translators have made the actual meaning nebulous and hard to understand. 1 Timothy 6:10 is one of them – there, for instance the 1769 KJ version has "for the love of money is the root of all evil", while the actual meaning is "for the love of money is a root of all these evils", the words "these evils" referring back to the evils which Paul had just mentioned, for instance in the preceding verse 5 which warns against "vain arguments by men with corrupted minds without truth, men who use religion only as a means of gain". The essay em08c.htm has more on 1 Timothy 6. Look also under the heading "Silver and gold" in the key-word index for this site. The essay es03c.htm has more on the King James translation.
One must not take bible-passages out of their context. It is always important to read the context. Above, it was shown that the context of Titus 1:15 contains a number of key points which make it easier to understand what the apostle really was talking about. Those key points once again: "Elders", "stewardship", "for the sake of shameful gain" or "filthy gain", "especially those of the circumcision" and "liars, savage beasts, not willing to work".
That is: When Paul wrote, "with the pure, all things are pure" (Titus 1:15), he referred to the faithful elders who kept to sound teaching and did not depart from the truth (did not twist things). With them, all things were pure—their minds, motives, consciences, manners and actions. But, with certain others (including some Jewish men, "of the circumcision", Titus 1:10), nothing was pure (verse 15). Those men were teaching, "for the sake of filthy gain, things that should not to be taught". That is what led to defilement – their lust for money defiled their minds and consciences, and also their teachings (which became aimed at making money). Paul wrote, "but with the defiled and unfaithful ones nothing is pure; instead, they are defiled in their minds and consciences". [K]
Now, it is here that things might become "difficult" for some people, simply because they have been caused to think that the New Testament supposedly teaches that elders or preachers should be paid, or even that the apostle Paul would have lived at the cost of others. In other words: Many people have been misled in regard to that matter – misled by people of the kind Paul warned Titus about.
Indeed, it is not possible to fully understand Titus 1:15, without first understanding the fact that elders were not paid. There is more on this, under the next main heading.
[K] Titus 1:15 mentions conscience. If a person's has a strong conscience, then it will keep him/her away from doing things that are wrong. But, if a person's conscience is defiled (such as through love of money) or is weakened in some other way, then it will not work and cannot keep the person away from wrong things. That is what the word "conscience" refers to, even in Titus 1:15. (A side-note: The mention of a weak conscience in 1 Corinthians 8 is explained in the essay ef03b.htm.)
Here, a blank statement: Among the saints, elders were not paid. Many bible-translations twist a number of passages, in order to make it seem that they would have been paid, but those who read the New Testament with care will find that that is not true, even without looking into the Greek text.
But, as there are so many different, deceiving money-related dogmas that churches and preachers have produced and spread, that subject cannot be compacted into a sub-heading in a short essay. Instead, only some highlights will be mentioned here, with links to other essays that cover the details and make the matter even more clear.
Tithing. The Old Covenant had a mortal priesthood that was to a certain degree supported by the tithe system (which came to be included in the Old Covenant through a change, when the system with first-fruits and first-born ones was skipped).
The tithe was tied to the Promised Land and to the Old Covenant, and it was only on that land's agricultural produce. The idea of demanding a tithe (a tenth part, ten percent) of wages and money has no biblical basis at all; that whole thing was invented in the Middle Ages by the Catholic Church, and was later enforced through military force.
Many preachers have caused people to believe that the saints supposedly tithed, but the facts are different. The essay em01d.htm has more on the "tithe question". That essay has also some notes on Haggai 2:8-9 and the words "the silver is mine, and the gold is mine"; it is important to understand that that passage does not refer to money, or even to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon (and then returned).
Regarding the matter of the covenants: The essay ec11c.htm considers whether the New Covenant is a "continuation", "renewal" or "modification" of the Old Covenant (as some have claimed), or whether it is something totally new. The essay ec13c.htm shows that even though many talk about "the letter of the law" versus "the spirit of the law", the facts are that those expressions are not found in the Bible. That essay contains a detailed study on 2 Corinthians 3:6-8 and Romans 7:6 and explains what the apostle Paul meant when he wrote about the letter as opposed to the Spirit. For more on the two covenants, old and new, look under the heading "Covenants" on the index-page keyw-c4.htm.
The 'clergy claim'. Many preachers have claimed that the Old Covenant's priesthood supposedly has been replaced by a new mortal priesthood, by "new Levites" who have "inherited the lot of Levi" (that is, the tithe). But, that is total nonsense, taken out of the blue. The essays es07c.htm and em01d.htm have more on that subject.
Acts 20. Many preachers take shamelessly a short passage in Acts 20 out of its context, and twist it and use it for making people give money to them. They quote the words "it is more blessed to give than to receive", but they fail to mention that that was something Paul said to elders, and that he at the same time said something else as well:
Acts 20:17 From Miletus he sent to Ephesus and called the elders of the assembly. 18 And when they had come to him, he said to them [...] 29 For I know that after my departure, burdensome wolves will come in among you, not sparing the flock. 30 From among your own selves shall arise men speaking perverted things, in order to draw away the disciples after them. 31 Therefore keep watch, remembering that for three years, I did not cease to warn everyone, with tears, night and day. 32 And now I commit you, brothers, to God and the word of his grace, who is able to edify you and to give you an inheritance among all who are sanctified. 33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
Point: The apostle Paul was addressing elders. He told those elders that they were to be on the giving side, just as Paul himself had been. Paul reminded those elders of the fact that they knew that he had always supported himself through his own, manual work. He told them, "I have shown you in everything, by working like this, that we must support the infirm".
Please note the similarity of expressions in Acts 20:29-30 and Titus 1:11-12 – "grievous wolves", respectively "savage beasts". In his letter to Titus, Paul warned about "savage beasts, not willing to work", "teaching things that ought not be taught". Similarly, when he addressed those elders from Ephesus (Acts 20, quoted above), he warned about "grievous wolves", "speaking perverse things". The essay em02c.htm has more on Acts 20, and makes this matter even more clear.
Paul's example. Many bible-translations have twisted a number of passages in Paul's letters, making it seem that supposedly Paul told people to "follow him". What those translations hide, is the fact that the Greek text shows that Paul was telling the saints, not to "follow him" but to imitate his example – and, that that example had to do with not living at the cost of others. The essay em03c.htm has more on the example the apostle Paul set and told the saints to imitate.
Galatians 6:6. Many bible-translations make it seem that Paul would have told the saints in Galatia to give money or things Paul or to other elders. But, that is not true. For the details of that matter, see the essay em04c.htm.
Philippians 4:14-18. Paul wrote to the saints in Philippi, "Notwithstanding you have well done, that you did communicate with my affliction". That must have been when Paul was either sick or in prison, for as long Paul was a free man and able to work, he supported himself through his own, manual work. The essay em10b.htm has more on Philippians 4:14-18.
'The Lord has ordained' (1 Corinthians 9:14). When Jesus sent out the 12 and then the 70, he gave them a permission to accept a free bed and a free meal – if and when someone wanted to give such things to them. But, there was no money or payment involved. And, as to Paul – he made it clear that he had never used such a "right", and that he would rather die than do that.
Many twist 1 Corinthians 9:17 as well, but that matter cannot be included here. The essays em05e.htm and em07b.htm have more on 1 Corinthians 9.
2 Corinthians 11:8 – did Paul really "rob churches" and "receive wages" from them, as many bible-translations make it seem? No, he did not. The essay em09c.htm has more on that matter.
The word 'burdensome' in 1 Thessalonians 2:6. Some preachers have claimed that Paul taught that he had a "right to be economically burdensome" (to receive money) – but that is nonsense. The essay em06d.htm shows what Paul was really talking about.
1 Timothy 5:17 and the 'double honour'. Many preachers have claimed that they (preachers) should be paid – and not only that; some of them have claimed that they should have wages twice as high as those whom they make pay them. However, even that passage has been "enhanced" by bible-translators. The facts are that the whole chapter (1 Timothy 5) is about how the saints were to take care of, not elders but the elderly. The essay em07b.htm has more on 1 Timothy 5, including verse 17.
'Offerings'. Churches have priests, altars and "offerings". But, the New Covenant has no "offerings". The Old Covenant's burned offerings were not "spiritualised" into money given to the preacher. What happened to the Old Covenant's offerings (the same as sacrifices) is that they came to their end. When Jesus died and thus performed his Sacrifice, that fulfilled all that the Old Covenant's offerings had pictured and pointed to. The claim that believers should give "offerings", is simply a lie invented by men of the kind Paul warned Titus about.
Hebrews 13:5 Keep your life free from love of money, and be content with what you have; for he has said, "I will never fail you nor forsake you." [...] 10 We have an altar from which those who serve the tent have no right to eat. (RSV, highlighting added)
Here in Hebrews 13:10 the word "we" referred to the saints. Even the word "tent" in that verse was a reference to those saints – they formed God's spiritual dwelling, or "house" or "temple" if you wish. (Paul's use of the word "tent" was a symbolic reference to the times when the Old Covenant's sanctuary was a portable thing, like a large tent.) The New Covenant has no physical temples, altars, or mortal priests. [L] The apostle was just using symbolic language when he noted that elders had no right to live at the cost of others, the way the Old Covenant's Levite priesthood had had. The phrase "those who serve the tent" (verse 10) referred to elders who in several ways served the saints (who, again, all together formed the New Covenant's "tent" or Dwelling of God). A detailed explanation of Hebrews 13:10 and its context is found in the essay em01d.htm which is about the Old Covenant's tithe system.
[L] Yes indeed, the New Covenant has no physical temples, altars or mortal priests. Churches have those things, but that has nothing to do with what the saints practised or with what the New Testament teaches. (Regarding churches, see the essays ea01d.htm, eg06b.htm, ea02d.htm and ea03d.htm.)
By the way, regarding tents (Hebrews 13:5 mentions one) – the apostle Paul worked as a tent-maker:
Acts 18:1 After these things he departed from Athens, and came to Corinth. 2 And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them; 3 and because he was of the same trade, he abode with them, and they wrought, [M] for by their trade they were tentmakers. (ASV)
[M] "Wrought" = worked.
That was Paul's trade and profession – tent-maker. Well, he might at times have worked with something else as well. But, several New Testament passages make it solidly clear that Paul always supported himself through his own, manual work (except when he was sick or in prison). The essays em02c.htm and em03c.htm have more on this.
'The snare of the Devil' (1 Timothy 3:7 and 2 Timothy 2:26) and 'a root of all these evils' (1 Timothy 6:10). Jesus' and Paul taught that those who proclaimed the Gospel, the Good Message, could become spiritually unfruitful. That unfruitfulness could be caused by – you guessed it – the love of money. The essay em08c.htm has more on this; look also under the headings "Philarguria, philarguros", "Mammon", "Silver and gold", "Good works" and "Righteousness", in the key-word index for this site.
Titus 1:15 must not be taken out of its context. Paul was not talking about "foods", nor was he teaching that the saints could do anything they wanted. The context makes it clear that he was talking about elders, and that he was warning about money-loving men who had defiled minds and consciences – men who (for those reasons) taught things that should not be taught.
The impurity or defilement with those men came from their striving for "filthy lucre" – dirty gain at the cost of those whom they deceived by their twisted teachings.
A note: The essay eo11b.htm takes a closer look at a (seemingly) similar passage, 1 Corinthians 6:12, and the translation "all things are lawful unto me". The essay ef03b.htm considers 1 Corinthians 10:23 where many translations have a similar wording.
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Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
The apostle Paul and his teachings. Notes regarding certain passages in Paul's letters and in the book of Acts. → eo11b.htm
Could the saints sit in idols' temples or eat foods that had been offered to idols? This essay sorts out the translation and meaning of Acts 15:19-20 and 29, and 1 Corinthians 8:1-12 and 10:14-32. → ef03b.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
What does the Bible say about ordaining and ordination? In other words: How did the saints appoint or choose their elders? And, were those elders "ordained", and did they function as "priests" of some kind? → ee02b.htm
What does the Bible say about elders? What was their role in the saints' fellowships? Also, was there a "hierarchy" with "ranks"? → ee01c.htm
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
Is "servant leadership" a biblical concept? Did elders in the saints' fellowships act as "servant leaders"? What the Bible says about leadership among Jesus' disciples. → ee03c.htm
What does the Bible say about the Pharisees? Also, why did Jesus call them vipers, snakes and actors? → eo12c.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
The King James bible, the Authorised Version – is it somehow "the inspired Word of God", better than other translations, or a particularly "holy" bible-version, or the best or most exact or accurate one as some have claimed? Also: In what way or sense is it authoritative, or, who "authorised" it? This essay has some details of the story behind the King James translation or KJV, including the men who were involved in producing it. Two examples of pages in KJV-1611 are included as well; one is an image showing the page with Hebrews 1, the other is a PDF-file containing a facsimile, picture format copy of the book of Matthew in the year 1611 edition of the King James version. There are also some brief remarks on the so-called "Received Text" or Textus Receptus, the Greek NT text compilation produced by the Catholic priest Gerrit Gerritszoon ("Erasmus"). → es03c.htm
The two covenants, old and new. → keyw-c4.htm (Look under the heading "Covenants".)
Is the New Covenant a "renewal" or "modification" of the Old Covenant? → ec11c.htm
Many talk about "the letter of the law" versus "the spirit of the law" – but those expressions are not found in the Bible. A detailed, down to the core study on 2 Corinthians 3:6-8 and Romans 7:6 and what the apostle Paul really meant and referred to when he wrote about the letter as opposed to the Spirit. → ec13c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
Does Galatians 6:6 mean that believers should give money to preachers? Is that what Paul was saying? → em04c.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful. → em08c.htm
Regarding monetary matters in connection with religious fellowships, look also under the heading "Silver and gold" on the index-page keyw-s5.htm.
2 Corinthians 11:8, "I robbed other churches, taking wages of them". What does that verse mean? Did Paul receive wages for his proclaiming work, as some translations make it seem? → em09c.htm
The origin and meaning of the word "church". → eg06b.htm
Matthew 16:18, "I will build my church, and the gates of hell shall not prevail against it". What was Jesus talking about? What is the immortal assembly or ekklêsia which he said he would form, where is it located? Is it an earthly religious organisation in this world – a church – or is it a heavenly assembly that has as its members the saints who have become immortals? → ea01d.htm
The meaning of the words Christ, Christian, Messiah and Messias. Also: Did the saints call themselves "Christians" – christianos or christianoi? → eg07b.htm
What does Galatians 4:26 mean? It talks about the heavenly Jerusalem and is a part of an allegory regarding the two covenants. Why have some preachers then claimed that it refers to some church? This essay finds the facts regarding the allegory of Galatians 4:21-31, and shows what the different things named in it pictured and symbolised. → ea02d.htm
Church eras – do they exist? Are there seven "eras of the Church", as some have claimed – "Sardis era", "Philadelphian era", "Laodicean era" and so on? Is there any biblical basis for that dogma? The question in a nutshell: The seven assemblies mentioned in Revelation 2 and 3 – were they contemporary assemblies of saints in the days of John (as the book of Revelation describes them), or are they, as some have claimed, successive "eras of the Church of God" that exist in later times and continue to our day? → ea03d.htm
On Philippians 4:14-18 and what the words "communicate" and "communicated" in that passage refer to. → em10b.htm
1 Corinthians 9:14, "Even so has the Lord ordained that they who preach the Gospel should live of the Gospel". What did Jesus and the apostle Paul really mean? Should preachers be paid? A study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13. → em05e.htm
What does the word "burdensome" in 1 Thessalonians 2:6 really refer to – was Paul talking about money, or about something else? → em06d.htm
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
What does the word "faith" mean? What is true faith? On the words and concepts "faith", "faithfulness", "believe" and "believing", in the Bible and especially in the New Testament, and what those things meant in the saints' lives. → eb10b.htm
Are modern-day believers a "royal priesthood", or "kings and priests", as some have claimed? How should one understand 1 Peter 2:4-9 and other related passages? → eo03d.htm
Info on the goal and purpose of this site, and a contact address.
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purpose.htm
Table of contents for this site, including a synopsis or a short, summary description
of each essay or article. →
filename.htm
Search for specific words, phrases or bible passages at this site. →
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An alphabetical bible topic keyword index of the essays and articles at this site:
1-9
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– I
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– M
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– O
– P
– Q
– R
– S
– T
– U
– V
– W
– X
– Y – Z –
Detailed index overview
If you find any of the essays or treatises at this site interesting and helpful, please provide a copy to other people as well. But before printing or distributing anything, make sure to get the very latest version, exactly as it is, directly from this web site. In regard to printable copies of these pages, for example as PDF-format papers, booklets or brochures or so – there are no specially printer friendly variants (except some bible puzzles), nor is there a need for that – simply, when you print an essay, set the margins and the text size to fit your needs and the paper you use, in the program you use for viewing these pages, and then send it to your printer. (This varies in different browsers and word processing programs. In web browsers, for setting the margin size and headers and footers, look for "Print Format" in the File menu; to set the text size for print-out, look under "Preview" or "View" in the same menu.)
Important: You are welcome to quote the documents at this site – the Bible Pages – provided that you mention the source, by giving the full web address to the page in question. Please link to these essays and give copies to friends. However, you may not re-publish any part of the contents of this site, as a booklet, brochure or on the Internet or in other ways, without a permission from the author; he retains the copyright. For more on copying and quoting, and a few words about the author and his religious education and credentials, see the page purpose.htm.
The essays at this site are not in "bible lesson" or "bible study course" format, nor are they meant as on-line "bible study classes" of some kind. Even though this site gives ready answers to biblical questions of many kinds, its main goal is providing food for thought on a variety of biblical subjects, and challenging and encouraging people to get started with deep personal bible study and then continue with that. (Many religious organisations and denominations have their bible lessons and correspondence courses; they are ready-made "studies" which are shrewdly constructed and written in such a manner that they lead the reader to conclusions that fit the dogmas of the group in question.) A careful, closer study of the books of the Bible with proper tools will help a believer to gain better and deeper biblical understanding. In that way, one will find out more about what the Bible really says, means and teaches. One can then, with wisdom, use that knowledge as a guide for one's life, instead of accepting as "biblical truths" whatever commercial religion – churches and their ministers (preachers) – have taught and want people to believe.
A more thorough, bible-based study with care and with thought will, not only help one to learn more, but also show one how many a popular belief has no scriptural basis or support but is altogether false and not biblical at all. This applies, not only to prophecy and "end time" related things, but also to many other subjects where prevailing dogmas are often taken "for granted". For this reason, it is extremely important for believers to personally study the Writings, and to thoroughly analyse them down to the smaller details, in order to find out the real facts. For doing that, it is not necessary to know the Hebrew, Greek or Latin languages (even though learning their letters and alphabet can be a good idea); there are modern, advanced tools which can help one to study in an effective way – see the pages es01d.htm and es02c.htm for more on this. The essay eg02c.htm supplies a number of easy, elementary keys to acquiring a better and deeper understanding of the Bible, simply by consciously and methodically avoiding certain usual errors and pitfalls.
This site is non-denominational and non-sectarian. It is not connected to any church, sect or religious organisation or movement. This site looks at things from a biblical perspective, and not from a dogmatic one. It does not claim to be without error or to "know it all" or to have a perfect or complete explanation to all things – it consists of an ongoing bible study that has been made public, and as the study goes on, the contents of these pages are revised and also expanded, with new topics and themes being addressed. Readers are invited and welcome to write to the author with thoughts and comments, or to ask questions or to point out a mistake if they feel that they have found one. For more on this, see the page purpose.htm.
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This page was created or modified 2010-03-11.