John Calvin Commentary Titus 3:10

"A factious man after a first and second admonition refuse;" — Titus 3:10 (ASV)

Avoid an heretical man. This is properly added, because there will be no end to quarrels and disputes if we wish to conquer obstinate men by argument. For they will never lack words and 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 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 be careful not to become engaged in quarrelsome disputes, for we will 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 those 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 no one should reply.

Nor are men lacking 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 disputes.

In short, every person who, by his overweening pride, breaks up the unity of the Church, is pronounced by Paul to be a heretic.

But we must exercise moderation, so as not instantly to declare everyone 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 should not be so divided when he instructs them to 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, 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 we ought to hold it in the highest estimation, we ought to strongly abhor heresy.

Accordingly, the name of sect or heresy, though philosophers and statesmen consider it honorable, is justly considered infamous among Christians.

We now understand who Paul means when he instructs us to dismiss and avoid heretics. But at the same time, we ought to observe what immediately follows.

After the first and second admonition; for we will neither have a right to pronounce someone a heretic, nor will we be at liberty to reject him, until we have first attempted to bring him back to sound views.

He does not mean just any admonition whatsoever, 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.

Those 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 discuss the office of a magistrate but points out what pertains to a bishop.

Yet moderation is always best, so that instead of being restrained by force and violence, they may be corrected by the discipline of the Church, if there is any ground to believe that they can be cured.