3:9
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. For there are many questions and divers contentions, wherefore Solomon said: "Those who seek God in the right way, find peace" (Proverbs 8:35). Therefore, those who do not seek God in the right way cannot find peace. There are many examples of those who seek God in the wrong way. The Jews seek God wrongly, hoping to find Him without Christ. Heretics, making a noise with vain words, seek that which they cannot find. Philosophers and barbarians, having different opinions about God, seek God. But because they do not seek in the right way, their questions are foolish, thinking that God may be comprehended by human senses. Therefore, Paul calls us away from these questions. Moreover, to the wise, and those things which are supported by the authority of the Scriptures, it is urged and provoked more, being knowledgeable of the precepts of the Savior, in which he says: Seek and you shall find, knock and it shall be opened to you, ask and it shall be given to you. For everyone who seeks finds, and who asks receives, and who knocks, it shall be opened to him (Luke 11); provided our body is not subject to sins, and wisdom will enter us. Let our understanding be exercised, let our mind be nourished daily by divine reading: and our foolish questions will not be questions. But he who said: Avoid genealogies and contentions and quarrels, which come from the Law, properly rebukes the Jews, who boast in it and think they have knowledge of the Law, if they hold the names of each one: which because they are barbaric, and we do not know their etymology, they are often uttered incorrectly by us. And if by chance we err in accentuation, in the length or brevity of a syllable, whether lengthening the short or shortening the long, our ignorance is wont to be ridiculed, especially in the case of aspirations and certain letters pronounced with throaty constriction. Now this happens because the Seventy Interpreters by whom the Divine Utterance was translated into the Greek language, have rendered the Heth and Ain and other similar letters, because they could not transfer them into the Greek language with the double aspiration, by adding other letters. For example they said 'Rahel' for Rachel, and 'Jeriho' for Jericho, and 'Hebron' for Chebron, and 'Seor' for Segor; but in other instances this method failed them. For we and the Greeks have only one letter s, but they three, Samech, Sade, and Sin, which have different sounds. Isaac and Sion are spelled with Sade, Israel with Sin, and do not sound as they are written. Seon, king of the Amorites, is spelled and pronounced with the letter Samech. Therefore, if we have not expressed these names and idioms of language, namely barbarian, in the way Hebrews express them, they are accustomed to laugh and swear that they completely do not understand what we are saying. Hence, it was our concern to correct all the books of the Old Law, arranged in six columns by the learned man Adamantius, written in the Caesarean library, from the authentic ones, in which the Hebrew itself is written in its own characters, and are expressed in the Greek letters on the margin. Aquila and Symmachus, as well as the Septuagint and Theodotion, follow their order. But some books and especially those written in verses among the Hebrews have three other variations added, which they call the fifth, the sixth, and the seventh translations, having gained authority without the names of interpreters. This immortal talent has given us, through his own efforts, the ability not to greatly fear the arrogance of the Jews; those who are happy with loose lips, a twisted tongue, a hissing spittle, and a hoarse throat. And there is another source of their pride, because just as we who are Latins, having Latin names and origins from our language, [that we learn] with greater ease from memory; so they, from a young age, have deeply absorbed the words of their own language [with] the most exact senses [possible]. From the beginning with Adam to the end with Zerubbabel, they run through all the generations from memory so quickly that you might think it is their own name that they are relating. We who have either learned other languages or have only later believed in Christ or even if we are infants made over to the Church, rely more on the sense of the Scriptures than their wording. If perhaps we do not know [the Latin] text so well, they believe themselves better [than us] in reciting names, in computing years, in [knowledge of] their children’s children to the third and fourth generation, of their ancestors, grandfathers, and great-grandfathers. I heard from certain Hebrews in Rome who pretended to have believed in Christ, on the genealogies of our Lord Jesus Christ, which are written in Matthew and Luke; specifically that they do not agree with each other in number or in the equality of words, from Solomon to Joseph. This person disturbed the hearts of simple people as if he was bringing forth responses from some sacred inner-sanctums and oracles, despite the fact that he should have been seeking justice, mercy, and love of God instead, and after this, if it happened to arise, disputing names and numbers. We have perhaps said enough about the haughtiness of the Hebrews, more than was necessary, but we were given an opportunity to speak of the genealogies and the contentions and disputes that arise from the Law. The dialecticians, of whom Aristotle is the foremost, are accustomed to weaving nets of argumentation, and to attaching the loose freedom of rhetoric to the threads of syllogisms. Those who spend all their days and nights in questioning, answering, giving and accepting propositions and confirming and concluding them are thus called contentious, who argue not based on reason, but through their gut. If they do this, whose proper art is contention, then what should a Christian do other than completely shun contention? Even legal disputes should be completely discarded and the foolishness of the Jews abandoned. For they are useless and vain, which have only the appearance of knowledge: besides, they are not of advantage either to those who speak them, or to those who hear them. For what is it to me to know how many years Methuselah lived, or in what year of his age Solomon obtained a wife, lest perhaps it should be believed that Rehoboam was born in his eleventh year? and many things of this kind, which either are difficult to find on account of the variety of books, and (while they are gradually written faultily) unwonted errors: or even if we find them with great study and labour, we have known that they are of no value. It frequently happens that we have disputes about the Law, not for the sake of the desire of truth; but for the sake of the love of glory, while we wish to be respected as learned among those who hear us: or certainly we pursue base profits from this little rumour: For what profit is it to babble with foaming lips, and to bark like dogs: since a simple and moderate answer either can appease you, if it is true, or if it is false, can be corrected gently and quietly?
3:10-11
Avoid a heretical man after one and a second admonition, knowing that such a one is subverted, and sins, being condemned by himself. The name of heresy is stated in the Epistle to the Corinthians: For there must be also heresies: that they also, which are approved, may be made manifest among you (1 Cor. 11:19). And among the works of the flesh, it is listed in the Epistle to the Galatians: Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19-21). It should be carefully observed in these things, that just as the other vices, which are counted among the works of the flesh, exclude us ((Al. are excluded)) from the kingdom of God: so too heresies take away the kingdom of God from us; and it does not matter how someone is excluded from the kingdom. But what is even more remarkable seems to be that thing in the Acts of the Apostles, our faith in Christ, and Ecclesiastical discipline, already being labeled as heresy by perverse men at that time. For the Jews say to the Apostle Paul, "Neither have we received letters from you from Judea ((Al. from you... from Judea)), nor has anyone coming from the brethren reported or spoken any evil of you. But we ask to hear from you what your views are; for it is well known to us about this heresy, because everywhere it is contradicted (Acts 28:21,22)." And though the name of the heresy of Miletus is not mentioned, yet they are designated by the labours of Paul, in his address to the presbyters of the Church, 'I know that after my departure grievous wolves shall enter in among you, not sparing the flock; and of your own selves shall men arise speaking perverse things, to draw away disciples after them' (Acts 20:29-30). These remarks are made in passing, as it were, where elsewhere also heresy is spoken of. The name itself must now be fully examined. In Greek, heresy means an election, that is, everyone chooses for himself that which he thinks best. The philosophers, too, Stoics, Peripatetics, Academics, Epicureans, are called followers of this or that sect. It is needless to go through each one separately, and to enumerate the various dogmas of Marcion, Valentinus, Apelles, Ebion, Montanus, and Manichæus, seeing it is very easy for everyone to know what are the particular errors advocated by each individual. Arius and Eunomius, and the author of the new heresy, would that they were not so well known, perhaps they would have deceived fewer! Therefore, avoid a heretic after the first admonition, or as is better expressed in Greek, νουθεσία, which signifies warning or teaching rather than reproach; which is approved in Latin copies sometimes cited with approval by Pope Athanasius, to the effect that people who are wronged are not sufficient to be informed or warned once or twice, but that the second time they should be given instruction, and that every word should stay in the mouth of two or three witnesses. But why he should be avoided after the first and second admonitions, he gives the reasons, namely, that he is perverted and sins, being condemned by himself. For he who, having been corrected once or twice, does not wish to be corrected after hearing his mistake, is considered to be in error by the corrector: and on the contrary, when preparing for arguments and disputes with words, he wishes to make profit from the one from whom he learnt. Therefore, it is said to be condemned by oneself: because fornication, adultery, murder, and other vices are repelled by priests of the Church. But heretics bring judgment upon themselves, departing from the Church by their own choice: which departure seems to be a condemnation of their own conscience. They think that heresy differs from schism in that heresy has perverse doctrine, while schism separates from the Church due to episcopal dissension, which can be understood to some extent at the beginning. However, no schism does not invent some heresy for itself, so that it may appear to have departed from the Church correctly.
3:12
When you come, please hurry to me in Nicopolis, Artemas or Tychicus. I have decided to spend the winter there. In the beginning of this letter we read, "The reason I left you in Crete was to straighten out what was left unfinished and to appoint elders in every town, as I directed you." So that after Paul's departure, the Cretans, who had recently believed and were not left as orphans, but had an apostolic man who would correct what appeared to be lacking. Therefore, because after the foundation of other churches it was necessary for Titus, who would build up the building, he writes to him, that he would send Arteman or Tychicus to Crete, one of the two who were with him, to fulfill his position: he himself would come to Nicopolis, testifying that he would winter there. We approve Paul's paternal affections towards the Cretans from this. Titus has a necessary ministry in the Gospel: however, he does not want him to come to him before Artemas or Tychicus, his successor, arrives in his place. Nicopolis itself is so named because of Augustus' victory, which he won there against Antony and Cleopatra.
3:13
Send Zenam, the learned in the law, and hasten to send Apollo, so that nothing may be lacking to them. This is the Apollo of whom mention is made in the epistle to the Corinthians: Every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas (1 Cor. I, 12). He was an Alexandrian man, a Jew, very eloquent, and skilful in the scriptures; he was the bishop of the Corinthians; and he is supposed to have gone to the island of Crete with Zenas, the doctor of the law, and to have returned thence to Corinth, after having there regulated the Christian church by his preaching; as Paul too had done by his epistle. But we cannot say who the old testament lawyer was from another passage of scripture, except only this, that he himself, as an apostolic man, had the same work which Apollo exercised: to establish the churches of Christ. Therefore, Titus commands that since they were about to sail from Crete to Greece, he should not allow them to be in need of the bare necessities, but should have what is necessary for a journey.
3:14
But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He had said above: Send Zenas, the teacher of the law, and Apollo and care for them that nothing be wanting to them. Since therefore a hidden answer might arise, so that anyone who reads this Epistle, not Titus only, might ask whence he should supply those who had no provision for their journey, he solved this difficulty and removed every obstacle by saying: But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He calls our own those who had believed in Christ, who, because they were Christ's, deserved rightly to be called both Paul's and Titus's. You have, he says, the power over the disciples; teach them not to be unfruitful, but to serve as evangelists and apostolic men, who serve with good works, and to serve not in any causes, but in necessary uses, for having food and clothing ((or clothing)), let us be content with these (1 Timothy 6:8); and those who serve the altar should live by the altar; and those who have become participants in our spiritual things should share their carnal goods with us. And lest they easily despise either the letter of Paul or the instruction of Titus, he calls those who do not minister to the evangelists unfruitful. And Solomon himself says in Proverbs: But the fruit of charity (Prov. 3:12). And Paul himself first calls charity the fruit of the spirit (Gal. 5). But charity is especially proven in communication and in ministry. That they may not be unfruitful. For every tree that does not produce good fruit will be cut down and thrown into the fire (Mat. 5:10) . But I say this: he who sows sparingly will also reap sparingly. To not give necessary support to apostolic men and evangelizers of Christ is to condemn oneself to sterility.
3:15
Those who are with me greet you. And he had accustomed himself to say hello to Titus from everyone who was with him or at least properly to Titus, because he was such that he deserved the love of all who were with Paul. Truly great praise was attributed to Titus by everyone through Paul.
Salute those who love us in faith. If everyone who loves, loved in faith, and there were no others who loved without faith, Paul would never have added love to faith, saying, "Salute those who love us in faith." For truly mothers love their children, so prepared as they are to die for them; but they do not love in faith, and wives, their husbands, with whom they very frequently die; but that love is not of faith. The love of only the saints loves with faith to such an extent that even if the one who is loved is unbelieving, yet the saint loves him in faith according to this: "Let all your things be done in faith" (1 Cor. 16:14). And elsewhere: "Love your enemies" (Luke 6:35). The saint loves his enemies and therefore loves them in faith because he believes in him who promised to reward him for the fulfillment of his commandment.
The grace of our Lord be with all of you. It should be known that in the Greek codices it is written thus: "Grace be with all of you," so that neither "our Lord" nor "ourselves" is carried in the authentic books. Therefore, he (Paul) invokes grace upon the saints and believers in general, upon Titus and the others who were with him. And just as Isaac the Patriarch blessed his son Jacob (Gen. 27) and the twelve Patriarchs themselves (ibid., 29), so the Apostles, entering a house, would say: "Peace to this house" (Mat. 10:12). And if the house was worthy, their peace rested upon it; but if it showed itself unworthy, their peace returned to those who had invoked it. So even now, at the end of his Epistle, the Apostle invokes grace upon the believers, which, when it had taken effect according to his wish, was in the power of the believers to present as blessed to himself, just as he wished to give it.