Titus 3:10
Parallel Verses
New International Version
Warn a divisive person once, and then warn them a second time. After that, have nothing to do with them.

King James Bible
A man that is an heretick after the first and second admonition reject;

Darby Bible Translation
An heretical man after a first and second admonition have done with,

World English Bible
Avoid a factious man after a first and second warning;

Young's Literal Translation
A sectarian man, after a first and second admonition be rejecting,

Titus 3:10 Parallel
Commentary
Clarke's Commentary on the Bible

A man that is a heretic - Generally defined, one that is obstinately attached to an opinion contrary to the peace and comfort of society, and will neither submit to Scripture nor reason. Here it means a person who maintains Judaism in opposition to Christianity, or who insists on the necessity of circumcision, etc., in order to be saved. This is obviously the meaning of the word heretic in the only place in which it occurs in the sacred writings.

After the first and second admonition, reject - Labour to convince him of his error; but if he will not receive instruction, if he have shut his heart against conviction, then - burn him alive? No: even if demonstrably a heretic in any one sense of that word, and a disturber of the peace of the Church, God gives no man any other authority over him but to shun him, παραιτου. Do him no harm in body, soul, character, or substance; hold no communion with him; but leave him to God. See the notes on Acts 5:17; Acts 24:14 (note), where the word heresy is particularly explained.

Treasury of Scripture Knowledge

heretick.

1 Corinthians 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.

Galatians 5:20 Idolatry, witchcraft, hatred, variance, jealousies, wrath, strife, seditions, heresies,

2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you...

after.

Matthew 18:15-17 Moreover if your brother shall trespass against you, go and tell him his fault between you and him alone: if he shall hear you...

2 Corinthians 13:2 I told you before, and foretell you, as if I were present, the second time...

reject.

Romans 16:17 Now I beseech you, brothers, mark them which cause divisions and offenses contrary to the doctrine which you have learned...

1 Corinthians 5:4-13 In the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ...

Galatians 5:12 I would they were even cut off which trouble you.

2 Thessalonians 3:6,14 Now we command you, brothers, in the name of our Lord Jesus Christ...

2 Timothy 3:5 Having a form of godliness, but denying the power thereof: from such turn away.

2 John 1:10 If there come any to you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

Library
Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant
Philip Doddridge—Practical Discourses on Regeneration

Whether the Foreknowledge of Merits is the Cause of Predestination
Whether the Foreknowledge of Merits is the Cause of Predestination We proceed to the fifth article thus: 1. It seems that the foreknowledge of merits is the cause of predestination. For the apostle says: "whom he did foreknow, he also did predestinate" (Rom. 8:29), and the gloss of Ambrose on the words "I will have mercy on whom I will have mercy" (Rom. 9:15) says: "I will have mercy on whom I foreknow will return to me with his whole heart." It thus appears that the foreknowledge of merits is the
Aquinas—Nature and Grace

Whether Isidore's Description of the Quality of Positive Law is Appropriate?
Objection 1: It would seem that Isidore's description of the quality of positive law is not appropriate, when he says (Etym. v, 21): "Law shall be virtuous, just, possible to nature, according to the custom of the country, suitable to place and time, necessary, useful; clearly expressed, lest by its obscurity it lead to misunderstanding; framed for no private benefit, but for the common good." Because he had previously expressed the quality of law in three conditions, saying that "law is anything
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Should be Framed for the Community Rather than for the Individual?
Objection 1: It would seem that human law should be framed not for the community, but rather for the individual. For the Philosopher says (Ethic. v, 7) that "the legal just . . . includes all particular acts of legislation . . . and all those matters which are the subject of decrees," which are also individual matters, since decrees are framed about individual actions. Therefore law is framed not only for the community, but also for the individual. Objection 2: Further, law is the director of human
Saint Thomas Aquinas—Summa Theologica

Cross References
Matthew 18:15
"If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over.

Romans 16:17
I urge you, brothers and sisters, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.

2 John 1:10
If anyone comes to you and does not bring this teaching, do not take them into your house or welcome them.

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