In every age, people have had a tendency to argue. Of course, for some this desire was stronger, for others it was less visible, but fallen man is by nature argumentative, because in the overwhelming majority of cases an argument is not simply an exchange of opinions or a search for truth, but a desire...
In every age, people have had a tendency to argue. Of course, for some this desire was stronger, for others it was less visible, but fallen man is by nature argumentative, because in the overwhelming majority of cases an argument is not simply an exchange of opinions or a search for truth, but a desire to assert oneself. Unlike many other forms of self-assertion, it comes under very respectable pretexts, so that this kind of self-assertion is often not perceived as something blameworthy even by those who would certainly condemn the same self-assertion in any other form. Besides, an argument allows a person to display intelligence, wit, eloquence, and many other qualities whose demonstration flatters self-love.
But truth, if it is born in argument at all, alas, is not born there every time. Of course, in the ideal case, when those arguing argue without any desire to show off or assert themselves at the expense of the opponent, they really can arrive at some truth. But in fallen humanity, unfortunately, the ideal argument is just as purely theoretical a model of reality as an ideal gas is in physics: in real life such arguments are as impossible as an ideal gas is impossible in nature. At best, we can speak only of the desire to find truth predominating in those who argue over the desire for self-assertion. But even such predominance is, alas, not nearly as common as it may appear. In every other case, argument really loses its meaning.
Even Jesus Himself did not try to argue with those who entered into a dispute solely in order to outargue their conversation partner: any arguments are useless there. More than that, such an argument can harm those who argue instead of helping them. When the matter reaches a struggle of self-loves and rivalry in self-assertion, those arguing, as centuries of experience show, easily and quickly forget the commandments of God, and usually remember them only when it is already too late. To get involved in such arguments means to encourage them, and that is certainly not fitting for someone called to bear witness to the Kingdom. Here the well-known saying about speech being silver and silence being gold finds its justification.
3
3:1 Remind them - All the Cretan Christians. To be subject - Passively, not resisting. To principalities - Supreme. Andpowers - Subordinate governors. And to obey - Them actively, so far as conscience permits.
3:2 To speak evil - Neither of them nor any man. Not to be quarrelsome - To assault none. To be gentle - When assaulted.Toward all men - Even those who are such as we were.
3:3 For we - And as God hath dealt with us, so ought we to deal with our neighbour. Were without understanding - Wholly ignorant of God. And disobedient - When he was declared to us.
3:4 When the love of God appeared - By the light of his Spirit to our inmost soul.
3:5 Not by works - In this important passage the apostle presents us with a delightful view of our redemption. Herein we have,
3:8 Be careful to excel in good works - Though the apostledoes not lay these for the foundation, yet he brings them in at their proper place, and then mentions them, not slightly, but as affairs of great importance. He desires that all believers should be careful - Have their thoughts upon them: use their best contrivance, their utmost endeavours, not barely to practise, but to excel, to be eminent and distinguished in them: because, though they are not the ground of our reconciliation with God, yet they are amiable and honourable to the Christian profession.And profitable to men - Means of increasing the everlasting happiness both of ourselves and others.
3:10 An heretic (after a first and second admonition) reject - Avoid, leave to himself. This is the only place, in the whole scripture, where this word heretic occurs; and here it evidently means, a man that obstinately persists in contending about "foolish questions," and thereby occasions strife and animosities, schisms and parties in the church. This, and this alone, is an heretic in the scripture sense; and his punishment likewise is here fixed. Shun, avoid him, leave him to himself.As for the Popish sense, "A man that errs in fundamentals," although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament.
3:11 Such an one is perverted - In his heart, at least.And sinneth, being self - condemned - Being convinced in his own conscience that he acts wrong.
3:12 When I shall send Artemas or Tychicus - To succeed thee in thy office. Titus was properly an evangelist, who, according to the nature of that office, had no fixed residence; but presided over other elders, wherever he travelled from place to place, assisting each of the apostles according to the measure of his abilities. Come to me to Nicopolis - Very probably not the Nicopolis in Macedonia, as the vulgar subscription asserts: (indeed, none of those subscriptions at the end of St. Paul'sepistles are of any authority:) rather it was a town of the same name which lay upon the sea - coast of Epirus. For I have determined to winter there - Hence it appears, he was not there yet; if so, he would have said, to winter here. Consequently, this letter was not written from thence.
3:13 Send forward Zenas the lawyer - Either a Roman lawyer or an expounder of the Jewish law.
3:14 And let ours - All our brethren at Crete. Learn - Both by thy admonition and example. Perhaps they had not before assisted Zenas and Apollos as they ought to have done.