Titus 3:9

Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe,

I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edification of men, must be shunned. Some may have a show of wisdom, but are vain, as many among the Jewish doctors, as well as of later schoolmen, who abound with questions of no moment or use to faith or practice; avoid these. - And genealogies (of the gods, say some, that the heathen poets made such noise about; or rather those that the Jews were so curious in): some lawful and useful enquiries might be made into these things, to see the fulfilling of the scriptures in some cases, and especially in the descent of Christ the Messiah; but all that served to pomp only, and to feed vanity, in boasting of a long pedigree, and much more such as the Jewish teachers were ready to busy themselves in and trouble their hearers with, even since Christ had come, and that distinction of families and tribes had been taken away, as if they would build again that policy which now is abolished, these Titus must withstand as foolish and vain. - And contentious, and strivings about the law. There were those who were for the Mosaic rites and ceremonies, and would have them continued in the church, though by the gospel and the coming of Christ they were superseded and done away. Titus must give no countenance to these, but avoid and oppose them; for they are unprofitable and vain: this is to be referred to all those foolish questions and genealogies, as well as those strivings about the law. They are so far from instructing and building up in godliness, that they are hindrances of it rather: the Christian religion, and good works, which are to be maintained, will hereby be weakened and prejudiced, the peace of the church disturbed, and the progress of the gospel hindered. Observe, Ministers must not only teach things good and useful, but shun and oppose the contrary, what would corrupt the faith, and hinder godliness and good works; nor should people have itching ears, but love and embrace sound doctrine, which tends most to the use of edifying.

II. But because, after all, there will be heresies and heretics in the church, the apostle next directs Titus what to do in such a case, and how to deal with such, Tit 3:10. He who forsakes the truth as it is in Christ Jesus, who broaches false doctrines and propagates them to the corrupting of the faith in weighty and momentous points, and breaks the peace of the church about them, after due means used to reclaim him, must be rejected. "Admonish him once and again, that, if possible, he may be brought back, and thou mayest gain thy brother; but, if this will not reduce him, that others be not hurt, cast him out of the communion, and warn all Christians to avoid him." - Knowing that he that is such is subverted (turned off from the foundation) and sinneth grievously, being self-condemned. Those who will not be reclaimed by admonitions, but are obstinate in their sins and errors, are subverted and self-condemned; they inflict that punishment upon themselves which the governors of the church should inflict upon them: they throw themselves out of the church, and throw off its communion, and so are self-condemned. Observe, 1. How great an evil real heresy is, not lightly therefore to be charged upon any, though greatly to be taken heed of by all. Such a one is subverted or perverted - a metaphor from a building so ruined as to render it difficult if not impossible to repair and raise it up again. Real heretics have seldom been recovered to the true faith: not so much defect of judgment, as perverseness of the will, being in the case, through pride, or ambition, or self-willedness, or covetousness, or such like corruption, which therefore must be taken heed of: "Be humble, love the truth and practise it, and damning heresy will be escaped." 2. Pains and patience must be used about those that err most grievously. They are not easily and soon to be given up and cast off, but competent time and means must be tried for their recovery. 3. The church's means even with heretics are persuasive and rational. They must be admonished, instructed, and warned; so much nouthesia imports. 4. Upon continued obstinacy and irreclaimableness, the church has power, and is obliged, to preserve its own purity, by severing such a corrupt member which discipline may by God's blessing become effectual to reform the offender, or if not it will leave him the more inexcusable in his condemnation.

III. The apostle subjoins some further directions, Tit 3:12, Tit 3:13. Here are two personal things enjoined: -

1. That Titus should hold himself ready to come to Paul at Nicopolis (a city of Thrace, as is reckoned, on the borders of Macedonia), as soon as Artemas or Tychicus should be sent to Crete, to supply his place, and take care of the churches there when he should leave them. The apostle would not have them in their young and weak state be without one or other of chief sufficiency, to guide and help them. Titus, it seems, was not their ordinary fixed bishop or pastor, but an evangelist, otherwise Paul would not have called him so much from his charge. Of Artemas we read little, but Tychicus is mentioned on many occasions with respect. Paul calls him a beloved brother, and faithful minister, and fellow-servant in the Lord: one fit therefore for the service intimated. When Paul says to Titus, Be diligent to come to me to Nicopolis, for I have determined there to winter, it is plain that the epistle was not written from Nicopolis, as the postcript would have it, for then he would have said, I determined here, not there, to winter.

2. The other personal charge to Titus is that he would bring two of his friends on their journey diligently, and see them furnished, so that nothing should be wanting to them. This was to be done, not as a piece of common civility only, but of Christian piety, out of respect both to them and the work they were sent about, which probably was to preach the gospel, or to be in some way serviceable to the churches. Zenas is styled the lawyer, whether in reference to the Roman or the Mosaic law, as having some time been his profession, is doubtful. Apollos was an eminent and faithful minister. Accompanying such persons part of their way, and accommodating them for their work and journeys, was a pious and needful service; and to further this, and lay in for it, what the apostle had before exhorted Titus to teach (Tit 3:8) he repeats here: Let ours also learn to maintain good works for necessary uses, that they be not unfruitful, Tit 3:14. Let Christians, those who have believed in God, learn to maintain good works, especially such as these, supporting ministers in their work of preaching and spreading the gospel, hereby becoming fellow-helpers to the truth, Jo3 1:5-8. That they be not unfruitful. Christianity is not a fruitless profession; the professors of it must be filled with the fruits of righteousness, which are by Jesus Christ, to the glory and praise of God. It is not enough that they be harmless, but they must be profitable, doing good, as well as eschewing evil. - "Let ours set up and maintain some honest labour and employment, to provide for themselves and their families, that they be not unprofitable burdens on the earth;" so some understand it. Let them not think that Christianity gives them a writ of ease; no, it lays an obligation upon them to seek some honest work and calling, and therein to abide with God. This is of good report, will credit religion and be good to mankind; they will not be unprofitable members of the body, not burdensome and chargeable to others, but enabled to be helpful to those in want. To maintain good works for necessary uses; not living like drones on the labours of others, but themselves fruitful to the common benefit.

IV. The apostle concludes with salutations and benedictions, Tit 3:5. Though perhaps not personally known (some of them at least), yet all by Paul testify their love and good wishes to Titus, owning him thereby in his work, and stimulating him to go on therein. Great comfort and encouragement it is to have the heart and prayers of other Christians with and for us. Greet those that love us in the faith, or for the faith, who are our loving fellow-christians. Holiness, or the image of God in any, is the great endearing thing that gives strength to all other bonds, and is itself the best. Grace be with you all. Amen. This is the closing benediction, not to Titus alone, but to all the faithful with him, which shows that though the epistle bears the single name of Titus in the inscription, yet it was for the use of the churches there, and they were in the eye, and upon the heart, of the apostle, in the writing of it. "Grace be with you all, the love and favour of God, with the fruits and effects thereof, according to need, spiritual ones especially, and the increase and feeling of them more and more in your souls." This is the apostle's wish and prayer, showing his affection to them, his desire of their good, and a means of obtaining for them, and bringing down upon them, the thing requested. Observe, Grace is the chief thing to be wished and begged for, with respect to ourselves or others; it is, summarily, all good. Amen shuts up the prayer, expressing desire and hope, that so it may, and so it shall be.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Tit_3:9

Avoid foolish questions

Foolish questions reproved

I.

Amongst the questions to be avoided, such as the following may be included.

1. Those which savour of scepticism and unbelief, or which imply a doubtfulness of the truth of Divine revelation, or of any of its fundamental doctrines. Religion is not intended to gratify our curiosity, or to answer our speculative inquiries; its object is to renew and sanctify the heart, and to meeten us for heaven.

2. Intricate and controversial questions are in general to be avoided, as engendering strife rather than ministering to godly edifying.

3. Prying questions relative to futurity, and which tend only to gratify a vain curiosity, ought to be avoided.

4. Questions arising from impatience and discontent are generally in a high degree improper, and unworthy of a Christian. When the mind is disquieted and full of trouble, we are commonly dissatisfied with everything about us, and wish if it were possible to have it otherwise. But this is a spirit which the Scriptures condemn, as utterly inconsistent with submission to the will of God, and as savouring of presumption and unbelief.

5. Perplexing and disquieting questions, which have no tendency to promote the great objects of practical religion, but only to excite unnecessary doubts and fears, are also prohibited in the text. Instead of asking the anxious question, for example, Are we elected? our great concern should be to know whether we be effectually called? Not, are our names written in heaven, but is Gods law written in our hearts?

6. Trifling and uninteresting questions which serve only to amuse and not to impart any useful information, ought by all means to be avoided. There is too great a disposition, even in serious people, to indulge in frivolous disputes, or in a strife about words rather than things, to the neglect of the weightier matters of the law, judgment, charity, and the love of God.

II. Notice some things that are necessary to a profitable conversation.

1. Beware of loquacity, or too much speaking. Let not your words go before your thoughts; think twice before you speak once.

2. Accustom yourselves to a sober way of thinking and talking, using at all times sound speech which cannot be condemned.

3. It may be proper to lay in a stock of interesting questions as matter for after conversation. Inquiries relative to our state, tending to promote experimental religion, both in ourselves and others, would at all times be useful and edifying. We cannot too frequently ask ourselves, Are we in a state of acceptance with God; do we grow in grace; do we hate sin and love holiness; are we more weaned from the world, and fit for heaven? An awakened sinner would naturally inquire, What must I do to be saved? and those who have believed through grace should be anxious to inquire, What shall we do that we may work the works of God?

4. Living as in the sight of God, and under a conviction that for every idle word we must give an account in the day of judgment, will exclude a great deal of light and trifling conversation, and give a savouriness to our speech, which will minister grace to the hearer. (B. Beddome, M. A.)

Religious disputes

Never was there a time wherein there was more talk or bustle and ado made about religion, and yet so little of the power of it seen in the world, whilst every one is most eager and busy in defending and propagating those doubtful doctrines which distinguish their several sects and factions, and so few mind those great and certain truths wherein they all are, or at least pretend to be, agreed.

I. That our Saviour and His Gospel gave no real just occasion for those controversies, which since have been so hotly moved, will appear if we consider a little His doctrine and way of teaching whilst He was here on earth, for we shall find all along that He delivered His message not in any studied, artificial, spruce, and affected method, but with the greatest perspicuity and plainness imaginable. He accommodated not His discourses to the learned or wiser part of mankind only, but to the ignorant and simple. Thus also, if we consult the Acts of the Apostles, we shall find it was in the first and early times of the gospel. Much pains it cost them to convince Gentiles and Jews of the truth of our Saviours religion, and to take off their prejudices against it and His person, and to resist and gainsay apostate Christians who would set up new religions of their own in opposition to Christs, but little or none, in comparison, to make them understand the doctrine of it when once they were ready to follow and embrace it. They did not perplex their hearers with any quirks and intricacies, but avoiding all needless disputations, which engender strife and are not unto edification, told them plainly that Jesus commanded them everywhere to repent of their sins, and to forsake them, and to behove His gospel, and become His disciples, and obey what He enjoined in being temperate, humble, just, and charitable, and they should be forever happy in the other world; and that for the effecting of this the Son of God came down from heaven, and lived here amongst men, and died, and rose again, of which they were witnesses.

II. It is true some disputes soon arose in the Church, and what gave occasion to them i am next to inquire. Some did arise even in the apostles days, occasioned either by that great respect and veneration the Jews had for Moses laws and institutions, or that fond presumption they had of Gods particular inconditionate favour to them, and His absolute election of the seed of Abraham only; or else by the wickedness of those who for some private ends would pretend to Christianity, but, being unwilling to undergo the severities of it, invented such doctrines as might best serve to patronise their lusts or impieties. Thus though there were disputes, then, yet they were chiefly between Christians and their open and professed enemies, or such as had apostatised from them, or were but in part converted; but for some considerable time (whilst the persecutions lasted) the Christians amongst themselves lived in all love and peace, professing the same faith, joining in the same worship, and agreeing in the same principles and practices. But when once our religion had triumphed over all others and brought the greatest part of the world to its subjection, and the princes of the earth and the great and wise men became Christians, and there was no public enemy, either Jew or Gentile, to oppose, and find work for busy wits, then they began to fall out about their own religion; and this still increased more as the Christians grew more learned and idle, and less honest, and found time and leisure to study philosophy, the greatest part of which about that time was nothing else but sophistry, or the art of wrangling, and making plain things obscure.

III. But yet by anything I have now said I would not be thought to persuade you that there was nothing in our religion that was difficult or mysterious. There are, without all doubt, some things contained in Scripture which are past our understandings, the particular modes and circumstances of which we cannot perfectly comprehend, but only that it would have been much more for the honour of God, the interest of Christianity, and the good of souls, if men would have suffered those things which were mysterious to have remained so, and also left those things that were plain in the same condition they found them.

IV. Had I time in particular to show how such idle disputes in matters of religion are still continued in the world, i might tell you

1. Some men there are of a voluble tongue and of a talking, prating humour, who debate and dispute about everything, and therefore religion shall not escape if it ever comes in their way; you can say nothing but they presently contradict and oppose it.

2. Others there are that are pretty cool, tame, and calm, and can discourse freely and civilly about any ordinary common affair; but let the smallest and most inconsiderable point of religion be started, and they shall be presently all on fire, and as quarrelsome as if they had been born disputing, and as fierce as if at the pronouncing of every article of their belief their swords were to be drawn, and it was to be fought out.

3. Others there are who furnish themselves for dispute by reading a great deal of Scripture and getting it by heart, and so pouring it forth upon all occasions, interpreting it as peremptorily, and explaining it as confidently, as if they were guided by the same infallible spirit that the writers of it were endued withal.

4. Others there are who are very eager in maintaining a great many opinions, which are not to be found in Scripture, but in some authors they have great esteem of, or first chanced to read, or were directed to by those whose judgments they most valued; and these mens books such make their Bible, and from them fetch all their divinity.

V. But whatever be, and many more there are, occasions of these quarrels and debates in religion, the inconvenience of them is great and notorious.

1. This foolish contending consumes so much time of our lives, which ought to be spent in our honest employments, in serious devotions, and doing the offices of justice, friendship, and charity one towards another; and I doubt not but much of our religious brawling and disputing shall be accounted for at the last day as idle words, for which neither ourselves, nor neighbours, nor anybody else was anything the better.

2. That which is a greater mischief than this, from hence mens lusts learn to dispute, and from these controversies in and about religion men have found out how to quiet their consciences in a way of sin, and to go on securely and undisturbedly, hoping by the help of a distinction or two they shall for all that get to heaven at last.

3. These disputes have been the occasion of those great breaches that have been made amongst Christians, whose care it ought to be to be of one mind, of one faith, and of one Church, and to adorn the doctrine of our Saviour by their mutual good will and serviceableness to one another; but instead of this, Christians, by their several little models of faith and their passions, have made it their business to divide the Church, excluding as many from salvation and their communion as are not just of their own way and fancy. (B. Calamy.)

Unanswerable questions to be avoided

The writer remembers calling, late one Saturday evening, on a friend, an able theologian, whom he found seated at his writing table, evidently almost in a state of despair, and with tears in his eyes. Why are you so sorrowful? he said to him. In reply, the theologian only smiled sadly, and pointed to his wastepaper basket, which was full of torn up manuscript. See, he said, the remains of eighteen quires of paper, which I have written all over since Monday morning, endeavouring to get my thoughts into order for my sermon tomorrow. But now I am more stupid and perplexed than when I began. I wanted to show how the two truths can be harmonised, that God knows everything and is the cause of everything, and yet that man is a free agent. It was no wonder that, notwithstanding all the intense thought and all the expenditure of paper, pens, and ink, that sermon did not get itself finished; for the more earnestly a man ponders on such problems the deeper and darker does the Divine mystery become. He who does not wish to lose his senses will postpone the consideration of such unanswerable questions to eternity, and then there will be no fear of his wanting occupation there. (Otto Funcke.)

Profitless questions

A story is told of a man who spent most of his time interpreting the mysteries of Revelation. He said to a friend one day, I cant quite understand about those seven trumpets, can you? No, was the answer; but if you would pay more attention to your seven children and less to the seven trumpets, more of your real problems would be solved. The teacher must rule out unprofitable speculations and discussions. Let us call up a great logician to help us out, said a pastor on one occasion, breaking in on such a debate in his class. Without controversy, great is the mystery of godliness. Now, when I eat fish, I dont wear myself out grinding on the bones. I just leave them and go for the meat. Now for some meat from this lesson. Brother, turning to the combatant, what have you found in this Scripture to help you this week?

Avoiding unprofitable questions

I once heard him tell an amusing story about a scientific man and popular author, who left a very celebrated minister for a seat in Bloomsbury Chapel. He brought a letter from Dr. H___ to Dr. Brock. Before you open it, sir, said the author, allow me to state that I am a man of science, and that I have much to do with beetles, butterflies, and spiders. Well, I get tired of them in six days, and on the seventh, the Sabbath, I dont want to hear anything about them. But our good, genial minister is also a man of science, and he will talk about scientific topics in the pulpit to illustrate the Word. Well, last night, the Sabbath, you know, he gave us a sermon full of spiders! I could not stand it any longer, so I went into the vestry, and said, Doctor, that sermon on spiders has finished me; give me a letter to Dr. Brock. So, said the pastor, laughing, he came to us because he knew I didnt preach about spiders. (Memoir of Dr. Brock.)

The polemical and the practical Christian

Two learned physicians and a plain honest countryman, happening to meet at an inn, sat down to dinner together. A dispute presently arose between the two doctors on the nature of aliment, which proceeded to such a height, and was carried on with so much fury, that it spoiled their meals, and they parted extremely indisposed. The countryman, in the meantime, who understood not the cause, though he heard the quarrel, fell heartily to his meat, gave God thanks, digested it well, returned in the strength of it to his honest labour, and in the evening received his wages. Is there not sometimes as much difference between the polemical and practical Christian?

Controversy foolish and unprofitable

As in the burning of some wet fuel we cannot see the fire for smoke, so the light of the Scriptures is dusked by the vapours of controversies. (T. Adams.)

It is better not to try to understand too much

He that would comprehend all things, apprehends nothing. As he that comes to a corn heap, the more he opens his hand to take, the less he graspeth, the less he holdeth. Where the Scripture hath no tongue, we should have no ear. (T. Adams.)

Genealogies

The right and wrong use of genealogies

I. The second thing which Titus must resist are genealogies, which also must be rightly taken, because there always was, and yet is, an excellent use of them in Scripture. Before Christ they were so necessary, as the Jews were commanded to keep public and private records of their tribes and families--yea, and if there were any that could not tell or find his genealogy, he was not to be admitted, or, if inconsiderately he were, was to be deposed from public office (Num_1:18; Neh_7:62); and to this purpose some holy writers of Scripture have set down for the use of the Church to the end whole books of genealogies, but especially that the Jews might be able to bring their descent from the patriarchs, as we read of Paul, who no doubt could bring his line down from Benjamin (Php_3:5). The use of these genealogies was to manifest the truth of God in the Scriptures.

I. In the accomplishment of many special prophecies to particular persons.

II. What is it, then, the apostle condemneth? Not any such as serve to the edification of the faith of the Church, whereof this of Christ a public person and Saviour of the world is the chief of all; neither the keeping of the descent so far as serveth to the preservation of right justice and civil peace. In which respect kings and nobles, yea, and other inferior persons, may inquire into that right which their ancestors have made their due, and must so hold their genealogy as they may hold their right against all claims. But here is condemned all that recounting of kindred and pedigree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp and vainglory. For this was the sin of the Jewish teachers, that whereas now by Christs appearance all distinction of families was in religious respect abrogated, and now was no such need of genealogy as before, unless it were before infidels and such as were not persuaded of the right descent of Christ, yet they out of their pride would be much and often in extolling of their tribes and kindred, and so not only for these accessories let go the substance of religion, but, as if they would build up that polity again which was now abolished, to the great hurt of their hearers, would much busy themselves in fruitless discourses. (T. Taylor, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Tit 3:9. But avoid foolish questions — Questions of no consequence; and genealogies — See on 1Ti 1:4; 2Ti 2:23; and contentions, &c., about the law — About the observance of the ceremonial law, or some little things contained therein; for they are unprofitable, &c. — Not only consuming to no purpose that time which is capable of being much better improved, but also tending to discompose men’s minds, to alienate the affections of Christians from each other, and to render them indifferent to the proper duties of life.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Tit_3:9. Avoid.—As in 2Ti_2:16. “The meaning seems to come from a number of persons falling back from an object of fear or loathing and standing at a distance round it” (Alford).

Tit_3:10. A man that is an heretick.—R.V. “heretical”; margin, “factious.” It does not appear from this as if the right of private judgment were the same thing as to be a heretic. He is the heretic who disseminates his private opinions for the specific purpose of raising dissension. After the first and second admonition.—The admonition is a reprimand including both blame and exhortation. We may remind ourselves of our Master’s words:

(1) “Tell him his fault between thee and him alone”;

(2) “Take with thee one or two more”;

(3) “Tell it to the Church.” These are the three steps before avoiding the impenitent brother. Reject.—R.V. “refuse”; margin, “avoid.” It was a procedure wholly as unwarranted as wicked when this was interpreted “torture him,” whether in body or mind.

Tit_3:11. Being condemned of himself.—R.V. “self-condemned.” Christ said to the Jews, “Think not that I will accuse you to the Father: there is one that accuseth.” Such a sinner would be called high-handed in the Old Testament.

MAIN HOMILETICS OF THE PARAGRAPH.—Tit_3:9-11

A Contumacious Spirit—

I. Is mainly occupied with the discussion of useless questions (Tit_3:9).—The tendency of the contentious spirit is to dwell on the minute and trifling, and exalt them into undue importance. The method of investigation proceeds on a false basis. The disputatious man strives to make human traditions agree with the law, instead of judging all human theories by the light and authority of the law; it is a vain attempt to make God agree with man. It is a waste of time and power. It produces no moral good, but is the harbinger and active cause of much evil. It sows the seeds of future heresies.

II. Should be faithfully admonished, and then left to itself.—“A man that is an heretick after the first and second admonition reject” (Tit_3:10). A heretic is a man of contumacious spirit, self-willed, and contending for his own theories, though they are opposed and contradictory to the universally received doctrines of the Church and the unmistakable revelations of the word of God. Such a man must be faithfully warned, not once, but twice; and if he refuses to be advised and continues recalcitrant, leave him to himself—have nothing more to do with him, either in admonition or intercourse. We cannot help a man who refuses the kindliest suggestions, and to be controlled by anything but his own wild, ungovernable temper.

III. Brings about its own punishment.—“Knowing that he that is such is subverted, and sinneth, being condemned of himself” (Tit_3:11). His perversity is his ruin. He cannot say no one has told him better. He wilfully sins against knowledge, and against the faithful warnings of those who have striven to bring him to a better mind. He is self-condemned, and his punishment is to be in perpetual restlessness and uncertainty. “There is,” says Pascal, “an intestine war in man between reason and the passions. He might enjoy some repose had he reason alone without passion, or passion alone without reason. But having both, he must needs live in a state of warfare, since he cannot maintain peace with one without being at war with the other. Hence he is always divided, and always at variance with himself.” The gospel is the cure of the contumacious; but even this will not avail unless it be believingly received.

Lessons.—

1. A contentious spirit magnifies trifles.

2. There is much useless talk in the world.

3. Nothing can be done to rescue the man who rejects the gospel.

GERM NOTES ON THE VERSES

Tit_3:9. Some Hints to Preachers.

I. Fundamental truths are to be continually enforced.

II. Practical preaching is never out of season.

III. Christian duties are of universal application.

IV. Trivial questions are out of place in the pulpit.—

1. It is possible to have repetition without sameness.

2. Belief that does not change the life is useless.

3. The law is to be obeyed in spirit rather than in letter.

Tit_3:10-11. The Treatment of Heresy.

I. Heresy is not an unsound opinion, but an unsound life.

II. Is to be dealt with firmly, but gently.—

1. Firmly, by admonition.

2. Gently, by repeated admonitions.

III. Hardened heretics are to be rejected.—

1. But this only applies to exclusion from Christian fellowship.

2. It is no warrant for persecution.

3. Excluded heretics are to be deemed objects of pity.—F. W.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Tit_3:9. Contrast to the last words.

μωρὰς δὲ ζητήσεις καὶ γενεαλογίας κ.τ.λ.] ζητήσεις, see 1Ti_1:4; connected with μωράς also in 2Ti_2:23; καὶ γενεαλογίας, see Tit_1:4; the latter refers to the contents, the former to the form.

καὶ ἔριν [ἔρεις] καὶ μάχας νομικάς] ἔρις, like the other words, serves to describe the behaviour of the heretics; it is not therefore ἔρεις τὰς πρὸς αἱρετικούς, as Chrysostom interprets it, but quarrels such as take place among the heretics. The μάχαι νομικαί are disputes about the law and the individual precepts of the law; see 1Ti_1:7 and Tit_1:14.

Heydenreich wrongly refers the adjective νομικάς also to ἔρεις. Hofmann even refers it to all the preceding conceptions, arbitrarily explaining νομικαί of the contents of the Pentateuch, i.e. of the Thora; with him, therefore, the ζητήσεις νομικαί are discussions in which all disputed questions in the Thora are taken up, and the γενεαλογίαι νομικαί are investigations into the historical contents of the Thora.

περιΐστασο] see 2Ti_2:16.

With these fables and quarrels that go on among the heretics Titus is to have nothing to do.

Εἰσὶ γὰρ ἀνωφελεῖς καὶ μάταιοι] contrast with ταῦτά ἐστι καλὰ κ.τ.λ.

μάταιος, like ὅσιος, 1Ti_2:8, is used as an adjective of two terminations.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Tit 3:9 . ζητήσεις and γενεαλογίαι are associated together in 1Ti 1:4 (where see notes). Here they are co-ordinated; there the γενεαλογίαι are one of the sources whence ζητήσεις originate. The nature of the ἔρεις here deprecated is determined by the context. ἔρεις indicate the spirit of contentiousness; μάχαι the conflicts as heard and seen. On μάχαι , see 2Ti 2:23 . The μάχαι νομικαί are no doubt the same as the λογομαχίαι of 1Ti 6:4 . Speaking broadly, the controversy turned on the attempt to give a fictitious permanence to the essentially transient elements in the Mosaical Law.

περιΐστασο : See note on 2Ti 2:16 .

μάταιοι : Here, and in Jas 1:26 , μάταιος is an adjective of two terminations; yet ματαία occurs 1Co 15:17 ; ματαίας , 1Pe 1:18 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

9-11. The duty of avoiding useless discussion 9 and factious opponents, 10, 11.

This section is connected with the preceding chapters: vv. 1-8 with ch. 2; vv. 9-11 with ch. 1Ch_2 had given commands to different classes, this gives one command common to all: that had emphasized the duty of subjection in the younger women and in slaves, this extends it to all classes: that had hinted at the effect of Christian lives on the heathen, this brings out the direct duty which Christians owe to them: that had dwelt on God’s saving grace as enabling Christians to do good works, this on God’s gift of a new birth as putting them under an obligation to do them.

In the same way 9-11 pick up the main thoughts of 1:10-16, the duty of avoiding Jewish discussions (1:14, 3:9), and the duty of rebuke to opponents (1:13, 3:10, 11).

The keynote of the chapter is usefulness. Christians have to be useful citizens, ready for every good work; only such teaching is to be given as is useful to the world (8): “our friends” are to be ready to help others in need: they are not to be unfruitful (14). Titus himself is to be useful to Zenas and Apollos when they arrive (13).

For the whole section cf. Rom 12:17-7, of which there may be a reminiscence.

Paraphrase. There is one thing of which you must remind them all, free and slaves alike—that is, to be loyal subjects to the Government and its officials, to obey any commands which they issue, to be on the look out to help in any kind of good work, to speak evil of none, to avoid all quarrels, not to stand on their own rights but to be large-hearted, never failing to show gentleness to any one. This is our bounden duty, for there was a time when we were as void of understanding as they are now; we too were disobedient, easily misled, the slaves of passions and pleasures of many kinds, passing our life in ill-will and envy of others, worthy of hate and hating one another.

” But when in gracious love for man

Our Saviour God unveiled His plan,

‘Twas not for merit of our own

But of His pitying care alone

He saved us, by a heavenly birth

Cleansing away the stains of earth

And on our heads in rich largess

Pouring His Spirit’s holiness.”

All this He did that so being justified by His free gift we might become heirs, through hope, of eternal life. This saying is worthy of entire faith, and on all these points I wish you to insist, in the hope that those who have put faith in the message of God may set themselves to make honourable deeds the very business of their life. These truths are excellent in themselves and full of profit to others. But as for foolish speculations and genealogies, and strifes and wranglings about the Jewish law, give them a wide berth, for they are profitless and lead to nothing. If a man is self-willed and factious, warn him once, warn him again, but then avoid him, knowing that a man of such a character is perverted and sins, being condemned by his own action.

As soon as I shall send Artemas or Tychicus to you, make haste to come to Nicopolis to join me, for that is where I have decided to winter. Help forward on their journey with all diligence Zenas and Apollos: see that they have everything they want. Yes, and let all our brethren learn to make a real business of honourable works, that they may be able to help in such cases of need, that so they may not deserve the taunt of being “idle drones.” All my companions send you greeting: do you give my greeting to all who love us in a common faith. God’s grace be with you all.

9. ζητήσεις] 1Ti 6:4, 2Ti 2:23; not in the earlier letters, but frequent in Acts.

γενεαλογίας] 1Ti 1:4 note. “Originum enumerationes,” Ambrost., who refers it to Jewish pride in their descent from the patriarchs, and to legends about the burial of Moses, the building of the Temple, etc. Similarly Jerome (whose note here with his account of Origen’s work on the O.T., and of the teaching of Isaac, his own contemporary at Rome, is full of historical interest).

περιΐστασο] here and 2Ti 2:16, only in N.T. in this sense, which is late and censured as a solecism by Lucian, but common in Josephus, M. Aurelius, etc.

ἀνωφελεῖς here and Heb 7:18 only in N.T.; cf. Ign. Magn. 8, μὴ πλανᾶσθε . . . μυθευμάσιν τοῖς παλαιοῖς ἀνωφελέσιν οὖσιν—perhaps a reminiscence of this verse.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

avoid--stand aloof from. Same Greek, as in Ti2 2:16; see on Ti2 2:16.

foolish--Greek, "insipid"; producing no moral fruit. "Vain talkers."

genealogies--akin to the "fables" (see on Ti1 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."

strivings about the law--about the authority of the "commandments of men," which they sought to confirm by the law (Tit 1:14; see on Ti1 1:7), and about the mystical meaning of the various parts of the law in connection with the "genealogies."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Avoid foolish questions, and genealogies] In these the Jews particularly delighted; they abounded in the most frivolous questions; and, as they had little piety themselves, they were solicitous to show that they had descended from godly ancestors.

Of their frivolous questions, and the answers given to them by the wisest and most reputable of their rabbins, the following is a specimen:-

Rabbi Hillel was asked: Why have the Babylonians round heads? To which he answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit.

Q. Why are the eyes of the Tarmudians so soft?

A. Because they inhabit a sandy country.

Q. Why have the Africans broad feet?

A. Because they inhabit a marshy country. See more in Schoettgen.

But ridiculous and trifling as these are, they are little in comparison to those solemnly proposed and most gravely answered by those who are called the schoolmen. Here is a specimen, which I leave the reader to translate:-

Utrum essent excrementa in Paradiso? Utrum sancti resurgent cum intestinis? Utrum, si deipara fuisset vir, potuisset esse naturalis parens Christi?

These, with many thousands of others, of equal use to religion and common sense, may be found in their writings. See the Summa of Thomas Aquinas, passim. Might not the Spirit have these religious triflers in view, rather than the less ridiculous Jews? 1Ti 1:4; "2Ti 2:23".

Contentions, and strivings about the law] Of legal contentions, and different and conflicting decisions about the meaning of particular rites and ceremonies, the Talmud is full.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9 But avoid foolish questions There is no necessity for debating long about the exposition of this passage. He contrasts “questions” with sound and certain doctrine. Although it is necessary to seek, in order to find, yet there is a limit to seeking, that you may understand what is useful to be known, and, next, that you may adhere firmly to the truth, when it has been known. Those who inquire curiously into everything, and are never at rest, may be truly called Questionarians. In short, what the schools of the Sorbonne account worthy of the highest praise — is here condemned by Paul; for the whole theology of the Papists is nothing else than a labyrinth of questions. He calls them foolish; not that, at first sight, they appear to be such, (for, on the contrary, they often deceive by a vain parade of wisdom,) but because they contribute nothing to godliness.

When he adds genealogies, he mentions one class of “foolish questions;” for instance, when curious men, forgetting to gather fruit from the sacred histories, seize on the lineage of races, and trifles of that nature, with which they weary themselves without advantage. Of that folly we spoke towards the beginning of the First Epistle to Timothy.

He properly adds contentions; because in “questions” the prevailing spirit is ambition; and, therefore, it is impossible but that they shall immediately break forth into “contention” and quarrels; for there every one wishes to be the conqueror. This is accompanied by hardihood in affirming about things that are uncertain, which unavoidably leads to debates.

And fightings about the law He gives this disdainful appellation to those debates which were raised by the Jews under the pretence of the law; not that the law of itself produces them, but because the Jews, pretending to defend the law, disturbed the peace of the Church by their absurd controversies about the observation of ceremonies, about the distinction of the kinds of food and things of that nature.

For they are unprofitable and unnecessary In doctrine, therefore, we should always have regard to usefulness, so that everything that does not contribute to godliness shall be held in no estimation. And yet those sophists, in babbling about things of no value, undoubtedly boasted of them as highly worthy and useful to be known; but Paul does not acknowledge them to possess any usefulness, unless they tend to the increase of faith and to a holy life.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) But avoid foolish questions, and genealogies.—The “questions” and “genealogies” have been discussed above (1Ti_1:4). The Apostle characterises them as “foolish,” because they were of an utterly unpractical nature, and consumed time and powers which were needed for other and better things. The “contentions” were disputes and wranglings which arose out of arguments advanced by different teachers upon the “questions” and “genealogies.” The “strivings about the law” were, most probably, arguments suggested by disputed and intricate points connected with the law of Moses. In the Talmud we possess unnumbered instances of all these strange and curious inquiries about which men then gravely disputed and wrangled, but none of which could in any way teach men how to make life more beautiful and loving, more like that fair pattern which St. Paul’s Master loved. St. Paul, well versed—thanks to his early and elaborate training—in all this useless, curious lore, once and for all would expel from orthodox Christian teaching everything which seemed to bear upon this favourite Jewish theology—so called. It had, cancer-like, eaten the life out of Judaism; it should not, if he could prevent it, poison in like manner the young life of Christianity.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. The summary of the other chief topic of the letter; the dealing with the false teaching and evil living of the day. See note above.

avoid foolish questions] The Greek puts the errors first in stronger contrast to the good; ‘questions’ should be ‘questionings’ as in 1Ti_1:4. see note there; where also ‘genealogies’ is considered. ‘Genealogies’ would be a special and prevailing theme of the ‘questionings,’ and ‘fightings about the law,’ of the ‘contentions,’ as Bp Ellicott points out, following Wiesinger. Cf. 1Ti_6:4; 2Ti_2:23; and Introduction on the Gnostic heresy. Keeping the A.V. avoid we may give it the due emphasis at the close, as we cannot with ‘shun’ of R.V. ‘Avoid’ from Fr. vuider, vider, ‘to make empty,’ is used intransitively and transitively, exactly as the Greek word here is also used to ‘give a wide berth,’ ‘to stand off and make a circuit.’ Cf. 1Sa_18:11, where R.V. still has ‘David avoided out of his presence twice;’ Pro_4:15, ‘walk not in the way of evil men: avoid it, pass not by it.’

unprofitable and vain] ‘Vain’ is added to intensify ‘unprofitable’; from its use here then it should mean ‘vain’ in its results, and be opposed to ‘good,’ which is ‘seen to be good’ above. So in 1Co_15:17, ‘your faith is vain, ye are yet in your sins.’ While above, Tit_3:14, ‘our preaching is void; your faith also is void: we are found false witnesses;’ there is no true basis of fact for preaching or faith; the word there being different. See Bp Ellicott’s note, and references.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But avoid foolish questions,.... Such as were started in the schools of the Jews; see Ti2 2:23

and genealogies; of their elders, Rabbins, and doctors, by whom their traditions are handed down from one to another, in fixing which they greatly laboured; see Ti1 1:4 and contentions and strivings about the law; the rites and ceremonies of it, and about the sense of it, and its various precepts, as litigated in the schools of Hillell and Shammai, the one giving it one way, and the other another; and what one declared to be free according to the law, the other declared forbidden; which occasioned great contentions and quarrels between the followers of the one, and of the other, as both the Misna and Talmud show: and agreeably to this sense, the Syriac version renders it, "the contentions and strifes of the scribes"; the Jewish doctors, who were some on the side of Hillell, and others on the side of Shammai; as well as went into parties and strifes among themselves, and oftentimes about mere trifles; things of no manner of importance; wherefore it follows,

for they are unprofitable and vain; empty things, of no manner of use, to inform the judgment, improve the mind, or influence the life and conversation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 9. But foolish questions] Such as is that of the Papists, whether an ass drinking at the font do drink the water of baptism, and so may be said to be baptized? Est questio digna asinis, saith Melancthon. Such questionists are (as Stapleton saith of Bodin) magni nugatores, great triflers.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But avoid foolish questions and genealogies - See the 1Ti 1:4 note; 2Ti 2:16, 2Ti 2:23 notes.

And contentions, and strivings about the law - Such as the Jews started about various matters connected with the law - about meats and drinks, etc.; the notes at 1Ti 1:4; compare the notes at Act 18:15.

For they are unprofitable and vain - - They disturb and embitter the feelings; they lead to the indulgence of a bad spirit; they are often difficult to be settled, and are of no practical importance if they could be determined. The same thing might be said of multitudes of things about which men dispute so earnestly now.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But avoid foolish questions; in the discharge of thy ministry meddle not with idle questions, 2Ti 2:23, tending to no godly edifying.

And genealogies; and sifting out genealogies, 1Ti 1:4.

And contentions; and strifes about words, or things unprofitable;

perverse disputings, and oppositions of science falsely so called, 1Ti 6:4,5,20.

And strivings about the law; particularly questions about the law, the traditions and constitutions of the elders about it.

For they are unprofitable and vain; these things are to no purpose or advantage.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. But, introduces the contrast of the unprofitable to the profitable of the last verse. These foolish questions, etc., (note 2Ti_2:23,) are the reverse of the above faithful saying.

Genealogies—Note, 1Ti_1:4. By them we cannot be saved, (Tit_3:5,) nor justified, nor (Tit_3:7) made heirs. They amuse, bewilder, demoralize, and destroy.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Shun for avoid, A.V; questionings for questions, A.V; strifes for contentions, A.V; fightings for strivings, A.V Shun (perataso); see 2Ti_2:16. Foolish questionings; as 2Ti_2:23. Genealogies; as 1Ti_1:4. Strifes (ereiv); as 1Ti_6:4. Fightings about the Law (macav nomikav); such as St. Paul alludes to in 1Ti 1., and are probably included in the logomaciai of 1Ti_6:4. Unprofitable (anwfeleiv); only here and Heb_7:18; but it is found in the LXX and other Greek Versions, and in classical Greek. (compare, for the sense, 2Ti_2:14) Vain (mataioi); compare the use of mataiologoi , "vain talkers", (Tit_1:10) and mataiologia "vain talking". (1Ti_1:6) The whole picture is unmistakably one of the perverse Jewish mind.

A warning against frivolous and disputative teaching.

This is in contrast to the sound teaching just referred to. "But avoid foolish questions, and genealogies, and contentions, and strivings about the Law; for they are unprofitable and vain.

I THE THINGS WHICH ARE TO BE PLACED OUTSIDE THE SPHERE OF MINISTERIAL THOUGHT AND CONCERN.

1. Foolish questions. Questions not easily answered, yet if answered without practical bearing upon Christian life. Such were many of the Jewish discussions about the oral Law, the nature of God and the angels, the power of the Name Jehovah. In Christian times papists have discussed for a whole century "which side of Jesus was pierced by the spear?" Such are "foolish questions.

2. Genealogies. Jerome tells us the Jews were as well acquainted with the genealogies from Adam to Zerubbabel as with their own names. It is possible that the Jewish Christians attached great importance to their family registers. The genealogies, however, are significantly linked by the apostle with fables.

3. Contentions and strivings about the Law. There were many disputed and disputable points in the Law, especially respecting the authority and confirmation of the commandments. (Tit_1:14)

II THE ATTITUDE OF THE MINISTER TOWARD SUCH THINGS. "Avoid them.

1. This implies that he is not even to discuss them, on account of their utter frivolousness.

2. The reason is that they are unprofitable and vain," and therefore exactly opposed to the things "good and profitable to men." The apostle would deliver all ministers from such folly and trifling, by placing before them Jesus Christ, the one glorious Object of the Church"s love and adoration, leaving questions of another sort to the dead. Such questions had eaten the heart out of Judaism. They must not be allowed in Christianity. T.C.

Vers. 9-15. The worthless, the pernicious, and the desirable in social life.

"But avoid foolish questions," etc. The text brings under our attention three things.

I THE AVOIDANCE OF THE WORTHLESS IN SOCIAL LIFE. "Avoid foolish questions and genealogies." The "questions" and "genealogies" are referred to in 1Ti_1:4. The apostle characterizes them as foolish because they were of an utterly impractical nature, and consumed time and powers which were needed for other and better things. "Genealogies as found in the Books of the Pentateuch, and to which wild allegorical interpretations had been assigned. Such purely fanciful meanings had been already developed by Philo, whose religious writings were becoming at this time known and popular in many of the Jewish schools. Such teaching, it allowed in the Christian Churches, Paul saw, would effectually put a stop to the growth of Gentile Christendom. It would inculcate an undue and exaggerated and, for the ordinary Gentile convert, an impossible reverence for Jewish forms and ceremonies." Old was the habit and strong was the tendency of the Hebrews to concern themselves about their ancestry or genealogy. A truly contemptible state of mind, this! What matters it whether we were born of kings or of paupers? "And contentions, and strivings about the Law." The ceremonial law is here meant, evidently the law concerning meats and drinks and holy days. "For they are unprofitable and vain." How rife in Christendom have been in past ages, and still are, these miserable discussions, which are generated for the most part by the most ignorant and narrow-minded of the human race mere "unfeathered bipeds" that Christianity has not converted into true manhood. The grand end of every member of the social realm should be "charity, that of a pure heart and of a good conscience." The only true Christianity in social life is altruism.

II THE EXCOMMUNICATION OF THE PERNICIOUS FROM SOCIAL LIFE. The former class the irritating disputants about genealogies and ceremonies are described as "unprofitable and vain." They are a worthless class, doing no good whatever, but otherwise. The class we have here, however, is represented as pernicious, and to be rejected. "A man that is a heretic after the first and second admonition reject." The word "heretic" (airetikov) occurs nowhere else in the New Testament. All heretics may be divided into three classes.

1. The theoretical unbeliever. They do not believe what others believe to be true and orthodox. Though bigots denounce this as the worst of sins, true wisdom justifies it. It says that uniformity of opinion is an impossibility an impossibility arising from a variety in the faculties, education, and external circumstances of men. And not only an impossibility, but an inexpediency. Did all men think alike, all minds would sink into a dead monotony. "Every man should be fully persuaded in his own mind." That, therefore, which the Church most fiercely denounces it should encourage and develop. There is more good in honest doubt than in half the creeds.

2. The professional believer. A heretic more execrable know I not than he who every Sunday in the great congregation declares his faith in creeds, and every day, not only ignores them, but denies them in his life. These heretics make our laws, rule our commerce, fill our temples, create wars, and swindle the millions.

3. The practical disbeliever. These are insincere. They do not act according to their innate convictions, their intuitive beliefs. They believe and they cannot help it that the greatest Being should have the most reverence, the best Being the most love, the kindest Being the most gratitude; and yet, forsooth, they live lives of irreverence, unlovingness, and ingratitude. These are the worst kind of heretics. And how are they to be treated? They are to be excommunicated. "After the first and second admonition reject." They should be morally ostracized. "Knowing that he that is such is subverted, and sinneth, being condemned of himself." They are insincere men, and not to be accepted or continued in the circle of brotherhood. Whilst you have no authority to persecute them or crush them by force, you are bound to treat them as insincere men. Their own conscience condemns; they are self-condemned.

III THE SUPREMACY OF PURPOSE IN SOCIAL LIFE. In all the changes in social companionship and scene of residence to which the apostle here points, he urges the aiming at one thing, viz. to "maintain good works for necessary uses, that they be not unfruitful." What the "good works" are I have intimated in my remarks on the preceding verses. They are works that have a right motive, a right standard, and a right influence. The grand end in the life of all rational and moral beings should he the maintenance of good works. The apostle intimates that this should be the aim:

1. In all the events of life. He was now dispatching to Titus from his society two dear friends and fellow-workers, Artemas and Tychicus, inviting him to come at once to Nicopolis, where he had, in the use of his discretionary power, determined to remain through the winter. Moreover, he had requested Titus to bring with him Zenas the lawyer and Apollos. Apollos was a man, rot only of distinguished learning and influence, but Paul"s intimate friend and fellow-laborer. In all this Paul keeps the one end in view, viz. that they should maintain good works. "Good works," the culmination of all good ideas, good impressions, good emotions, and good resolves. "Show me your faith by your works." In a good character man can alone find his heaven and from good works alone can man produce a good character.

2. In the presiding spirit of life. "All that are with me salute thee," etc. Brotherly love was to animate, direct, and rule all their social movements and activities. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ver. 9. In contrast to such sound teaching, he again warns against that frivolous and disputative sort of teaching which he had previously characterized (Tit 1:10-14): but foolish questionings, and genealogies, and strifes, and contentions about the law, avoid— περιΐστασο, keep out of the way of, turn from them. And on this account, for they are unprofitable and vain—utterly wanting in the practical element which so remarkably characterizes the true doctrine of the gospel.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

The Conduct of Titus toward False Teachers and Heretics.

v. 9. But avoid foolish questions, and genealogies, and contentions, and strivings about the Law; for they are unprofitable and vain

v. 10. A man that is an heretic, after the first and second admonition reject,

v. 11. knowing that he that is such is subverted and sinneth, being condemned of himself.

Firm adherence to the full evangelical truth in both doctrine and admonition had been urged by the apostle in the last paragraph. He now warns Titus against the activity of the Judaizing teachers who were evidently present in the congregations also: But foolish quarrels and genealogies and controversy and contentions concerning the Law avoid, for they are useless and vain. It was the peculiarity of the teachers with Judaizing tendencies that they preferred to be engaged with such questions as were without organic connection with the fundamental doctrines of Christianity. They were working along the lines of men as we also know them, men that have a mania for discussing such questions as may be brought into connection with Scriptural doctrine, but are not revealed by God. Of course, the broaching of such questions was bound to result in quarrels, which mere usually carried on with the same degree of bitterness as also of foolishness. This is true especially of the endless genealogies of the Jews, in which they endeavor to supplement revelation with tradition and conjecture, and of other controversies and contentions connected with the individual teacher’s understanding of the Ceremonial Law. The number of sayings, expositions, additions which the Jewish lawyers made in the course of time was faithfully noted down by their pupils, and though all this is contradictory in countless instances, yet all of it has found defenders to this day. And there are hosts of teachers in the midst of the so-called Christian Church that have found stacks of similar vein and useless matters to engage their attention, instead of teaching the one thing needful. Paul has only one word as to the treatment of such people, namely, to avoid them. The uselessness and vanity of the matters argued by men of that type is such that employing oneself with questions of a similar nature will be a mere killing of time. They may profess to adhere to the fundamental truths of Scripture, but the methods employed by them are sure to result in the neglect and, finally, in the misrepresentation of the doctrine of faith. The best advice to this day is to let them severely alone.

The situation becomes graver, however, if dissension and offense have been brought about in the congregation: A heretical person avoid after the first and second admonition, knowing that such a one is corrupt and sins, being self-condemned. Men there were, even in those days, that were not satisfied with discussing every manner of question only remotely connected with Christianity, but went beyond that point in trying to form factions by propagating errors which conflicted with the orthodoxy of sound apostolic doctrine. If there is such a person in a Christian congregation that holds and defends false doctrines, such as are contrary to the Christian religion, he must be made an object of admonition. If the first attempt to convince such a person results in failure, the effort should be repeated. The power of the Word of God is so great that it may well be possible to gain such a person for the truth again. But if all attempts to win such a person fail, then the glory of God and of the Church finally demand that the members of the congregation declare that the heretic no longer belongs to their communion. Formal excommunication in a case of this kind is not resorted to, since such a person has already publicly withdrawn from the fellowship of orthodox believers. This form of procedure should be followed, since it is certain that such heretics are perverted, corrupted, subverted in their own mind. Incidentally, their conscience tells them that they are sinning, are doing wrong. Yet they continue in their anti-Biblical attitude, being self-condemned, their own conscience accusing them and pronouncing judgment upon them. If a congregation openly resolves upon a verdict of condemnation in the case of such a heretic, then there may be some hope of the shock’s bringing him back to his right senses and thus of saving his soul.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

We have the same charge given to Timothy. 1Ti 1:4 See the Note upon it. And learn hence, That disputes about matters which only serve to beget strife and contention, and tend little to our edification in faith and holiness, are vain talk and unprofitable disputes, to be declined and avoided by all wise and serious Christians. Avoid foolish questions, for they are unprofitable and vain.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

9. But avoid foolish questions. How often this admonition! Genealogies. See note on 1 Tim. 1:4. Strivings about the law. Disputes over points connected with the Jewish law.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul explains what Titus should avoid and how to treat those who cause contention among the believers.

But avoid

"So avoid" or "Therefore, avoid"

foolish debates

"arguments concerning unimportant matters"

genealogies

This is the study of family kinship relationships.

strife

arguments or fights

the law

"the law of Moses"

Reject anyone

"Stay away from anyone"

after one or two warnings

"after you have warned that person once or twice"

such a person

"a person like that"

has turned from the right way

Paul speaks of someone who makes errors as if he were leaving the path on which he had been walking. (See: Metaphor)

condemns himself

"brings judgment on himself"

translationWords

law

sin

condemn

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ἔρεις. So אcACKLP and all the versions (except the Aethiopic); but the rec. text has ἔριν with א*D2EG aeth. See critical note on 1Ti 6:4.

9. (b) AVOID CONTROVERSY

9. μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικὰς περιίστασο, but shun foolish questions and genealogies and strifes and fightings about the law.

The corresponding advice in the Epistles to Timothy will be found 1Ti 1:4 ff; 1Ti 6:4, and 2Ti 2:23, where see the notes. The language descriptive of the forms of heresy to be avoided, and of the dangers resulting from idle and irrelevant speculations, is remarkably similar in all three Epistles. See Introd. chap. IV. For περιίστασο cp. 2Ti 2:16.

εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι, for they are unprofitable and vain. The word ἀνωφελής does not occur elsewhere in St Paul; cp. Heb 7:18. Ellicott notes that, although the adjective μάταιος is treated here and at Jas 1:26 as of two terminations, as in Attic Greek, yet the feminine form is found 1Co 15:17; 1Pe 1:18. The simple adj. μάταιος does not occur again in the Pastorals, but the false teachers are called ματαιολόγοι (Tit 1:10) and their doctrine ματαιολογία (1Ti 1:6).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] Connexion:—maintain these great truths, but foolish questionings (ref. and note), and genealogies (ref. and note, and ch. 1:14, note), and strifies (the result of the genealogies, as in 1Ti 1:4) and contentions about the law (see again 1Ti 1:7. The subject of contention would be the justification, or not, of certain commandments of men, out of the law: or perhaps the mystical meaning of the various portions of the law, as affecting these genealogies) avoid (stand aloof from, see 2Ti 2:16, note): for they are unprofitable and vain (“ματ. is here and Jas 1:26, as in Attic Greek, of two terminations: the fem. occurs 1Co 15:17: 1Pe 1:18.” Ellicott).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Foolish questions, etc. See on 2Ti 2:23. For genealogies see on 1Ti 1:4.

Strivings about the law [μαχας νομικας] . The phrase N. T. o. Comp. 1Ti 1:7. Nomikov mostly in Luke. Everywhere except here a lawyer, with the article or tiv.

Unprofitable [ανωφελεις] . Only here and Heb 7:18.

Vain [ματαιοι] . Only here in Pastorals. Twice in Paul, 1Co 3:20, cit.; 1Co 14:17 (note). Very frequent in LXX The sense is aimless or resultless, as mataiov eujch a prayer which cannot obtain fulfilment. The questions, genealogies, etc., lead to no attainment or advancement in godliness. Comp. mataiologia jangling, 1Ti 1:6 : mataiologoi vain talkers, verse 10 mataiothv vanity, Rom 8:20; Eph 4:17 : ejmataiwqhsan were made vain, Rom 1:21 : mathn in vain, Mt 14:9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.