Speaking about the necessity of obeying the law, Paul mentions another aspect of the problem that apparently...
Speaking about the necessity of obeying the law (vv. 1-2), Paul mentions another aspect of the problem that, apparently, in the heat of polemics or condemnation in those days (as, indeed, today) many forgot. He reminds both Titus himself and those whom Titus was to instruct that a sinful person has no right to condemn anyone at all, that condemnation of people, even if they are sinners, is an unsuitable occupation for a Christian. The point is not only that only God can adequately evaluate a person, and not separate actions he has committed, and God will give His assessment at the Last Judgment. The point is also that fallen man has no moral right to condemn anyone. Of course, many had guessed this long before the Savior came into the world; the saying "physician, heal yourself" was known already in deep antiquity. But the main point is still elsewhere: condemnation of one's neighbor distracts the Christian from the struggle with his own sins, from being rooted in the Kingdom, and from witness.
The apostle, it is clear, calls his fellow believers to focus on solving precisely these main tasks and to leave in peace those who may deserve condemnation but on whose condemnation a Christian should hardly spend time, especially since in due time each of those who now walks the way of salvation deserved the same condemnation (vv. 3-8). Apparently, the abuse of the Torah mentioned by the apostle (v. 9) became fertile soil for condemnation. The Torah was given to man not for condemning his neighbor, but for evaluating concrete actions and deeds, both his own and others', in order to understand whom and in what one can support, and from whom it is better to keep one's distance. Yet in every age there has been a temptation to abuse the Torah, using it not as a spiritual compass that allows one not to lose spiritual and moral bearings in the world of human deeds and actions, but as a means for self-exaltation and condemnation. Such abuse inevitably led to the empty disputes Paul mentions, whose participants, mutually condemning one another, lost both the meaning of the Torah and the Kingdom. It is no accident that the apostle says that those who think about the Torah differently than he himself and those who share his mind (in the Synodal translation these dissenters are called "heretics") condemn themselves (vv. 10-11): the Torah is a double-edged weapon, so anyone who wants to aim it at his neighbor inevitably turns it against himself as well. The one who scrupulously and mercilessly counts his neighbor's sins will have to answer to God for his own, and God will count them just as scrupulously as the condemner once counted another's sins, condemning him as mercilessly as he himself condemned his neighbors. Then the Torah will become for him a path leading not to the Kingdom, but to that outer darkness of which the Savior spoke.
3
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.