Avoid an heretical man This is properly added; because there will be no end of quarrels and dispute, if we wish to conquer obstinate men by argument; for they will never want words, and they will derive fresh courage from impudence, so that they will never grow weary of fighting. Thus, after having given orders to Titus as to the form of doctrine which he should lay down, he now forbids him to waste much time in debating with heretics, because battle would lead to battle and dispute to dispute. Such is the cunning of Satan, that, by the impudent talkativeness of such men, he entangles good and faithful pastors, so as to draw them away from diligence in teaching. We must therefore beware lest we become engaged in quarrelsome disputes; for we shall never have leisure to devote our labors to the Lord's flock, and contentious men will never cease to annoy us. When he commands him to avoid such persons, it is as if he said that he must not toil hard to satisfy them, and even that there is nothing better than to cut off the handle for fighting which they are eager to find. This is a highly necessary admonition; for even they who would willingly take no part in strifes of words are sometimes drawn by shame into controversy, because they think that it would be shameful cowardice to quit the field. Besides, there is no temper, however mild, that is not liable to be provoked by the fierce taunts of enemies, because they look upon it as intolerable that those men should attack the truth, (as they are accustomed to do,) and that none should reply. Nor are there wanting men who are either of a combative disposition, or excessively hot-tempered, who are eager for battle. On the contrary, Paul does not wish that the servant of Christ should be much and long employed in debating with heretics. We must now see what he means by the word heretic. There is a common and well-known distinction between a heretic and a schismatic. But here, in my opinion, Paul disregards that distinction: for, by the term "heretic" he describes not only those who cherish and defend an erroneous or perverse doctrine, but in general all who do not yield assent to the sound doctrine which he laid down a little before. Thus under this name he includes all ambitious, unruly, contentious persons, who, led away by sinful passions, disturb the peace of the Church, and raise disputings. In short, every person who, by his overweening pride, breaks up the unity of the Church, is pronounced by Paul to be "heretic." But we must exercise moderation, so as not instantly to declare every man to be a "heretic" who does not agree with our opinion. There are some matters on which Christians may differ from each other, without being divided into sects. Paul himself commands that they shall not be so divided, when he bids them keep their harmony unbroken, and wait for the revelation of God. (Philippians 3:16.) But whenever the obstinacy of any person grows to such an extent, that, led by selfish motives, he either separates from the body, or draws away some of the flock, or interrupts the course of sound doctrine, in such a case we must boldly resist. In a word, a heresy or sect and the unity of the Church -- are things totally opposite to each other. Since the unity of the Church is dear to God, and ought to be held by us in the highest estimation, we ought to entertain the strongest abhorrence of heresy. Accordingly, the name of sect or heresy, though philosophers and statesmen reckon it to be honorable, is justly accounted infamous among Christians. We now understand who are meant by Paul, when he bids us dismiss and avoid heretics. But at the same time we ought to observe what immediately follows, -- After the first and second admonition; for neither shall we have a right to pronounce a man to be a heretic, nor shall we be at liberty to reject him, till we have first endeavored to bring him back to sound views. [1] He does not mean any "admonition," whatever, or that of a private individual, but an "admonition" given by a minister, with the public authority of the Church; for the meaning of the Apostle's words is as if he had said, that heretics must be rebuked with solemn and severe censure. They who infer from this passage, that the supporters of wicked doctrines must be restrained by excommunication alone, and that no rigorous measures beyond this must be used against them, do not argue conclusively. There is a difference between the duties of a bishop and those of a magistrate. Writing to Titus, Paul does not treat of the office of a magistrate, but points out what belongs to a bishop. [2] Yet moderation is always best, that, instead of being restrained by force and violence, they may be corrected by the discipline of the Church, if there be any ground to believe that they can be cured.

Footnotes

1 - "Au droit chemin." -- "To the right road."

2 - "Ce qu'il convient au Pasteur de faire." -- "What it belongs to the pastor to do."

A man that is an heretic - The word "heretic" is now commonly applied to one who holds some fundamental error of doctrine, "a person who holds and teaches opinions repugnant to the established faith, or that which is made the standard of orthodoxy." Webster. The Greek word here used αἱρετικὸς hairetikos occurs nowhere else in the New Testament. The corresponding noun (αἵρεσις hairesis) occurs in the following places: Acts 5:17; Acts 15:5; Acts 24:5; Acts 26:5; Acts 28:22, where it is rendered "sect;" and Acts 25:14; 1-Corinthians 11:19; Galatians 5:20; 2-Peter 2:1, where it is rendered "heresy," and "heresies;" see the notes at Acts 24:14. The true notion of the word is that of one who is a promoter of a sect or party. The man who makes divisions in a church, instead of aiming to promote unity, is the one who is intended. Such a man may form sects and parties on some points of doctrine on which be differs from others, or on some custom, religious rite, or special practice; he may make some unimportant matter a ground of distinction from his brethren, and may refuse to have fellowship with them, and endeavor to get up a new organization. Such a man, according to the Scripture usage, is a heretic, and not merely one who holds a different doctrine from that which is regarded as orthodoxy. The spirit of the doctrine here is the same as in Romans 16:17, and the same class of persons is referred to. "Mark them which cause divisions and offences contrary to the doctrine which ye have received; and avoid them." See the notes at that passage. The word here used is defined by Robinson (Lexicon), "one who creates dissensions, introduces errors, a factious person." It is not found in classic Greek, but often in ecclesiastical writers; see Suicer's Thesaurus.
After the first and second admonition - Compare Matthew 18:15-17. That is, do not do it hastily and rashly. Give him an opportunity to explain himself, and to repent and abandon his course. No man is to be cut off without giving him a proper opportunity to vindicate his conduct, and to repent if he has done wrong. If after the first and second admonition a man who is undoubtedly doing wrong, will not repent, then he is to be cut off. The apostle does not say in what way this admonition is to be given, or whether it should be public or private. The language which he uses would justify either, and the method which is to be adopted is doubtless to be determined by circumstances. The thing which is to be reached is, that his fault is to be fairly set before his mind.
Reject - παραιτοῦ paraitou. This word is rendered "excuse" in Luke 14:18-19; "refuse," Acts 25:11; 1-Timothy 4:7; 1-Timothy 5:11; Hebrews 12:25; "avoid," 2-Timothy 2:23, and "entreated," Hebrews 12:19. Its prevailing meaning, as used in connections like the one before us, is to reject in relation to an office; that is, to decline appointing one to an office. It probably had a primary reference to that here, and meant that a man who was given to making dissensions, or who was a factious person, should not be admitted to an office in the church. The general direction would also include this, - that he should not be admitted to the church. He is neither to be owned as a member, nor admitted to office; compare Matthew 18:17. "Let him be unto thee as a heathen man and a publican." In regard to this passage, then, we may observe:
(1) That the utmost limit which this allows is mere exclusion. It does not allow us to follow the offender with injury.
(2) it does not authorize us to oppose one on account of his mere private opinions. The essential idea is that of a factious, division-making man; a man who aims to form sects and parties, whether on account of opinions, or from any other cause.
(3) it does not make it right to deliver such a man over to the "secular arm," or to harm him in body, soul, property, or reputation. It gives no power to torture him on the rack, or with thumb-screws, or to bind him to the stake. It authorizes us not to recognize him as a Christian brother, or to admit him to an office in the church - but beyond this it gives us no right to go. He has a right to his own opinion still, as far as we are concerned, and we are not to molest him in the enjoyment of that right.
(4) it demands that, when a man is undoubtedly a heretic in the sense here explained, there should be the utmost kindness towards him, in order if possible to reclaim him. We should not begin by attacking and denouncing his opinions; or by formally arraigning him; or by blazoning his name as a heretic; but he is to be dealt with in all Christian kindness and brotherly fidelity. He is to be admonished more than once by those who have the right to admonish him; and then, and then only, if he does not repent, he is to be simply avoided. That is to be an end of the matter so far as we are concerned. The power of the church there ceases. It has no power to deliver him over to anyone else for persecution or punishment, or in any way to meddle with him. He may live where he pleases; pursue his own plans; entertain his own opinions or company, provided he does not interfere with us; and though we have a right to examine the opinions which he may entertain, yet our work with him is done. If these plain principles had been observed, what scenes of bloody and cruel persecution in the church would have been avoided!

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.

(4) A man that is an heretick after the first and second admonition reject;
(4) The ministers of the word must at once cast off heretics, that is, those who stubbornly and seditiously disquiet the Church, and will pay no attention to ecclesiastical admonitions.

A man that is an heretic,.... An heretic, according to the notation of the word, is either one that makes choice of an opinion upon his own judgment, contrary to the generally received sense of the churches of Christ, and prefers it to theirs, and obstinately persists in it; separates from them, forms a party, and sets himself at the head of them, whom he has drawn into the same way of thinking with himself: or he is one that removes and takes away a fundamental doctrine of Christianity, which affects particularly the doctrine of the Trinity, the deity, and personality of Father, Son, and Spirit, and especially the doctrines relating to the person, office, and grace of Christ; one that brings in, or receives damnable doctrines; speaks or professes perverse things, and draws away disciples after him; or is among such disciples: for though schism and heresy do differ, and every schismatic may not be an heretic, yet every heretic is a schismatic; he makes a rent in the doctrine of Christ, and makes parties and divisions in his church; and such are not always to be contended and disputed with, but to be avoided and rejected:
after the first and second admonition reject; have nothing to do with him; have no society with him; admit him not to private conversation; and eject him from church communion, after he has been publicly admonished twice by the order of the church; for this is not to be understood of private admonition, by a particular person or persons; as in the case of private offences, Matthew 18:15 but of public admonition, in the name of the church. An admonition with the Jews did not continue less than seven days (a); some say (b) thirty; that is, there were so many days before it was out, or between one and another.
(a) T. Bab. Moed Katon, fol. 16. 1. (b) Bereshit Rabba, sect. 33. fol. 28. 3.

heretic--Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Titus 3:9, and immoral in practice.
reject--decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.

An heretic. A divider, or schismatic. Any one who preaches doctrines which divide the household of faith is a heretic. So is any schismatic or factious man.
Reject. First admonish and warn, repeat it, and if there is no change, then refuse his fellowship.
Knowing, etc. No one can continue factious unless he is perverted from the truth. This is the only passage in the New Testament where "heretic" occurs, though "heresy" is elsewhere named.

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.