9 But foolish questions and genealogies and strifes and fightings about the law resist; for they are unprofitable and false. (See 1 Tim. vi. 4. 2 Tim. ii. 14. 16. 23.)

10 An heretical man1 after a first and second admonition reject. 3.

9 But the frivolous questions proposed by the Judaizers, and the genealogies by which they pretend to prove individuals rightly descended from Abraham, and their strifes and fightings about the law, resist; for they are unprofitable and destitute of foundation.

10 An heretical teacher, who, after a first and second admonition, continues in his evil courses, cast out of the church, and have no farther communication with him, because he is irreclaimable.

the breaking of the peace of the church. But, as the apostle saith, the heretic sinneth being self condemned, I rather think heresy, is such an error in opinion as results from pravity in the will. For, if a person after prayer and sincere examination, embraces or rejects opinions in religion, according as they appear to him to be true or false, without being biassed by vicious inclinations, can he be blamed, even although he should maintain these opinions with firmness, and suffer for them?

2. After a first and second admonition. Some copies want the words, and second. But the best and greatest number of MSS. together with the Syriac and Vulgate versions, have these words. See Mill in loc. Novi, denotes an admonition which puts a right mind into the person admonished. Titus was not to reject an heretic, till he had tried by a first and second admonition to bring him to repentance, and on trial found him incorrigible.

3. Reject. Пapairs, Cast him out of the church. In this manner, the apostle himself treated Hymeneus and Alexander, 1 Tim. i. 20. By this apostolical Canon, an obstinate heretic, after a first and second admonition without effect, is to be cast out of the church, to prevent the faithful from being led astray by his false doctrines and vicious example.-This method of treating heretics is worthy of attention. For, as Benson observes, the Spirit of God doth not order heretics to be banished and their goods confiscated, far less doth he order them to be imprisoned, tortured, and burnt, if they will not retract their errors. He doth not even give allowance to rail at, or speak evil of them. Such methods of treating heretics, never proceeded from the college of the apostles, but from the synagogue of Satan. To disown a wicked man as a brother Christian, and to avoid all familiar society with him, and to cast him out of the church by a public sentence of excommunication, is what the church, and every society hath a right to do, agreeably to our Lord's rule, Matth. xviii. 15. 17. and is all that should be done in such a case. See 2 Thess. iii. 14. note 2.

11 Knowing that he

11 Ειδως ότι εξεςραπται

that is such is subverted, ὁ τοιουτος, και ἁμαρτάνει,

and sinneth, being condemned of himself.

12 When I shall send

ων αυτοκατακριτος.

12 Όταν πεμψω Αρτεμαν

Artemas unto thee, or Ty- προς σε η Τυχικον, σπουδα

chicus, be diligent to come unto me to Nicopolis; for I have determined there to winter.

13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

14 And let ours also

learn to maintain good works for necessary uses, that they be not unfruitful.

σον ελθειν προς με εις Νικοπολιν εκει γαρ κεκρικά παραχειμασαι.

13 Ζηναν τον νομικον και Απολλω σπουδαίως προπεμψον, ἵνα μηδεν αυτοις λει

πη.

14 Μανθανέτωσαν δε και δι ἡμετεροι καλων Εργων προιςασθαι εις τας εναγκαι ας χρειας, ίνα μη ωσιν ακαρ

ποιο

Ver. 11.—1. Knowing that such a person is perverted. Estius says, the word paras is commonly applied to buildings, and signifies to be overturned from the foundation. According to others, it signifies to be turned out of the way. Wherefore, when it is said of an heretic that he is perverted, the meaning is, that he is so utterly depraved, that there is no hope of his amendment.

2. Being self condemned. Doddridge, who thinks heresy consists in denying the fundamental doctrines of the gospel, interprets self condemned, of the heretic's furnishing by his actions matter of condemnation against himself; just as some are said to condemn others, Matt. xii. 41, 42. Heb. xi. 7. who afford matter for condemning them.-Grotius, Barlow, Hammond, Hallet, Benson, &c. by the heretic's condemning himself, understand his cutting himself off from the church by separation or otherwise; a punishment which the church inflicts on its faulty, or unsound members.-I think this mark of an heretic that he is self-condemned, implieth that an heretic is one who teacheth erroneous doctrines knowing them to be erroneous. For as Whitby justly observes, no man who acts according to his judgment, how erroneous soever it may be, is self-condemned by that action.

Ver. 12.-1. When I shall send Artemas to thee, or Tychicus. Tychicus is often mentioned in St. Paul's epistles. But of Artemas we know nothing: only from this passage it appears, that he was a faithful and able teacher, and fit to supply Titus's place in Crete.

1

11 Knowing that such a person is perverted, and sinneth, being self condemned.2

12 When I shall send Artemas to thee, or Tychicus,1 Make haste to come to me at Nicopolis, for I have determined to winter there.

13 Diligently help forward on their journey Zenas the lawyer, and Apollos, that nothing may be wanting to them.

14 And let ours also learn to practise honest trades, for necessary uses, that they may not be unfruitful.

11 Knowing that such a teacher is utterly depraved: and in teaching false doctrine from worldly motives, sinneth, being self-condemned.

12 When I shall send either Artemas to thee or Tychicus, to supply thy place in Crete, leave the churches there to his management, and as speedily as possible come to me at Nicopolis, for there I have determined to winter.

13 Diligently supply Zenas the lawyer and Apollos (See Acts xviii. 24.-28.) with whatever is necessary for their journey, that in coming to me, nothing, which they need, may be wanting to them.

14 And, that the expense necessary to such offices may be defrayed, Let our disciples in Crete also learn to follow honest trades for supplying what is necessary to themselves, and that they may not be unfruitful in good offices to others.

2. Come to me at Nicopolis. There were cities of this name in Macedonia on the confines of Thrace, and in Epirus, and Pontus. The one in Epirus, was built opposite to Actium, and named Nicopolis, or the city of victory, in memory of the victory which Augustus obtained over Anthony and Cleopatra. L'Enfant is of opinion that this is the Nicopolis of which the apostle speaks: And that while he wintered there, he visited his disciples in Illyricum, Rom. xv. 19. Other commentators think the apostle meant Nicopolis in Macedonia, situated near mount Hemus on the confines of Thrace. But without settling that point, I observe that the apostle's determination to winter in Nicopolis, wherever it was, shews that he was at liberty when he wrote this epistle; consequently that it was written in the interval between his first and second imprisonments.

Ver. 13.-1. Zenas the lawyer, and Apollos. Zenas is mentioned in this passage only. He is called Nominov, the lawyer, which Jerome interprets, Legis Doctorem, a teacher of the law, because he had formerly been of that profession among the Jews. Benson also is of the same opinion: and quotes Matt. xxii. 35. where one of that profession is called rouinas. But others think Zenas was a Roman lawyer.-It would seem that Zenas and Apollos were to pass through Crete, either in their way to the apostle, or to some place whither he had sent them. He therefore desired Titus to help them

15 All that are with me

salute thee. Greet them that love us in the faith.

15 Ασπάζονται σε δι μετ' εμου παντες. Ασπασαι τους φιλουντας ἡμας εν πίζει.

Grace be with you all. Ἡ χαρις μετα παντων ὑμων.

Amen.

Αμην.

forward on their journey, by supplying them with such necessaries as they were in want of, that they might not be retarded.

Ver. 15.1. Salute them who love us in faith. By this description of the persons in Crete to be saluted in his name, the apostle expressly excluded the Judaizing teachers, on whom he put that mark of disrespect, to make them sensible how much he disapproved of their conduct.

15 All who are with me salute thee. Salute them who love us in the faith.' Grace BE with all of you? Amen.

15 All my fellow-labourers who are with me in Colosse, wish thee health. Present my good wishes to them in Crete, who shew their love to me by maintaining the true faith of Christ. The favour and blessing of God be with all of you. Amen.

2. Grace be with all of you. By the expression all of you, the apostle intimated that this epistle was intended, not for Titus alone, but for the churches in Crete; the members of which were to be taught the things in this letter, and to be exhorted and even reproved, agreeably to the directions contained in it.