must be admitted that the word in those passages where it occurs,
does not refer to doctrine, and does not signify heresies in the later
sense of the term, we must farther inquire whether by alpsri-
KOC here we are to understand anything different from the one who
causes divisions (alpt:aei$, in the apostle's sense of the term), or is
addicted to these. We have already seen how little the epistle speaks
of heresies, or fundamental errors ; and the idea implied in alpsriKog
must be judged of, according to what we know concerning the errors
of the Christians in Crete. If then we do not proceed arbitrarily,
we must say, that alperiicog denotes, according to the usus linguce
one who gives rise to divisions in the church ; and it may be inferred
from what we find in the epistle, that he does this by separations
and errors such as ^are described in iii. 9, i. 14. Thus we have no
later idea, but only a word which indeed the apostle does not use
elsewhere, but which by a simple formation is derived as an adjec-
tive from the aipeats, with which he is familiar ; a form of deriva-
tion of which we find many examples in the apostle's writings,
comp. Bottger, a. a. Q., p. 115. In reference to any such person, who
causes division and discord, Titus is enjoined once and a second
time to attempt to set him right. He is not to contend with him,



618 TITUS III. 11.

but admonish him, to bring home to him a sense of his error. Nov-
6eaia as also vovde-elv used only by the apostle, and by him fre-
quently ; for it is the apostle who uses it in Acts xx. 31, and it
denotes earnest admonition directed to the heart, comp. Harless, a.
a. Q., 522. He is to seek to gain back such individuals ; which of
course does not exclude their being rebuked and silenced (i. 11) as
seducers. If this attempt repeated has proved in vain, he is then to
avoid them. Hapai-eloOai, literally to excuse one's self from search-
ing = " to avoid," cannot be understood of exclusion from church-
fellowship ; according to the context, it signifies nothing farther than :
personally to have nothing more to do with them, to let them go.
The expression, besides in the Pastoral Epistles, is found in Heb.
xii. 25.

Ver. 11. This verse gives the reason why he is henceforth to
avoid him : inasmuch as thou kuowest (of course not beforehand,
but in consequence of these unsuccessful attempts to recover him),
that such an one is perverted and sinneth, being condemned by
himself. 'E&orpaTrrai only here, in the Sept. Deut. xxxii. 20 ; Jer.
ii. 21, for ti$n iv.sEhn = perverseness ; in profane writers, to invert,
so that what is uppermost becomes undermost, or to turn round, to
change his disposition ; comp. Passow. Baur, in order to make it out
a more appropriate designation of a heretic, observes that it is more
suitable to the context and to the signification of the word to ren-
der : such a one has turned away from us, and is gone out from the
fellowship of the faithful ; in support of which he appeals to Deut.
xxxii. 20. I do not understand how KK. not dnoo-ptyeadat can have
this signification ; and further, it is demonstrably contrary to the
usus linguce, nor does it occur in this sense in the Septaugint, as a
comparison with Jer. ii. 21 shews, where indeed the Septuagint
gives an inaccurate rendering, but yet, as stands expressly along
with nsEr.j, the words could in no case mean what Baur understands
by the expression it-carp. As little does the following word dfiaprd-
vei convey a more special designation of the heretic ; he sins qua
atperiKog by causing divisions, while he is av-oKaraKpirog = " self-
condemned." In this word and not in dpaprdvei lies the reason why
Titus is to leave him to himself. Chrysostom well explains the
sense \ ova % eiTtelv on ovdel^ elnev. orav ovv fiera TJJV TrapaivF.mv 6
avrbq KTnfiKvq av-oKaraKpirog yivErai. He has judged himself inas-
much as he rejects the warning and sins with knowledge. What
could be effected by further admonition ? Nothing is said of his
shutting himself out from fellowship. Comp. the General Intro-
duction, 3, on Baur's objections against the genuineness founded
on this passage.



TITUS III. 13, 14. 619



4. PEESONAL MATTEKS. SALUTATIONS. CONCLUSIONS.

Passing to personal matters, the apostle charges Titus to come
to him at Nicopolis ; not, however, before he has sent to him either
Artemas or Tychicus ; hut after that speedily. To Nicopolis, for
there he has determined to pass the winter (comp. 1 Cor. xvi. 6).
The sending of one or other of those who are named, seems to have
had for its object that the person sent should take Titus's place in
Crete, as his departure was to depend on the arrival of the person
sent. Artemas is unknown to us. Tychicus is, in Acts xx. 4, called
'Aamvdf. He was with the apostle during the first, and if our view
is correct, also during the second imprisonment at Home, and was
sent twice by him from Rome to Lesser Asia, Col. iv. 7, 8 ; Eph.
vi. 21 ; 2 Tim. iv. 12. The first passage speaks of him in such a
manner as to indicate that he was fully qualified for being Titus'
successor in Crete. Tradition makes him at last bishop of Chalce-
don in Bithynia. Comp. Winer's R.W.B. Several towns bore the
name of Nicopolis, one in Epirus. one in Nestus in Thrace (which is
the one meant in the subscription of the epistle) one in Cilicia, etc.,
comp. De Wette. Which is meant here, can be decided only by
comparing and combining the data which bear on the point ; comp.
the Introduction. Ke/cpi/ca : " I have determined," frequent with
the apostle, 1 Cor. v. 3 ; 2 Cor. ii. 1. The Trapa^etfidaai intimates
that the winter was drawing near when the apostle wrote.

Ver. 13. Others who are already with Titus he is to send speed-
ily, i. e., to fit them out for the journey that nothing may be want-
ing to them. The Iva does not refer to onovdaiug , but to 7rpo7repren>
in the sense we have assigned to it ; comp. 3 John 6. Zenas is un-
known to us. His by-name, vo\iin6<; = ypanfiarevg (Matth. xxii/35),
may have remained with him from an earlier period, according to
which he must have been a Jewish Christian. Others understand
vo/^Kof of the civil law = " lawyer," which is certainly preferable
to the other, as the retaining of the name vopiKog in the first sense
by a Pauline Cnristian is not probable. Apollos is known to us,
comp. Acts xviii. 24 ; 1 Cor. i. 12, iii. 4, seq., xvi. 12, and Winer's
R.W.B. "Iva, etc., an imitator of the apostle could hardly have
fallen upon such observations.

Ver. 14. " And withal let ours also learn to exercise them-
selves carefully in good works for the supply of necessary wants."
The sense of the verse is differently determined, according as rj^rspoi
denotes the Cretan Christians, or the persons named immediately be-
fore Zenas and Apollos. In the latter case the apostle would say : let
them by the labour of their hands earn something like himself (the
apostle), for the time of need. So Grotius and others. I cannot agree



620 TITUS III. 15.

with this explanation, as it would assign to the words KaAwv epyuv
TTpoiaraadai quite a different sense from that in which they were used
in ver. 8 ; again because nai cannot refer to the apostle, but only to
Titus, with whom the Tjnerepoi are placed on a level, and further
because h-a JJ.TJ uaiv duap-rrot, according to its general use, 1 Cor. xiv.
14 ; Eph. v. 11, would in itself be far too strong an expression, and
because it cannot be presupposed that all understood, like Paul, a
trade by which they could everywhere earn for themselves a main-
tenance. Better, therefore, to understand the words as containing
an admonition to benevolence which might here have an opportunity
of manifesting itself. What in the preceding verse he requests from
Titus, he here makes the business of all. Good works would then
refer chiefly to benevolence, which is represented as the fruit of
faith. So also Olshausen. EJf rac %pfias as PhiL iv. 16 (De Wette).
The admonition is all the more appropriate in that these journeys
were of great importance for the spread of Christianity ; comp. on
0tA6|evof , i. 8.

In ver. 15 follow salutations from all who were with the apostle,
and from the apostle to all who are with Titus, who are united T ,vith
the apostle by the love that is in the faith. The expression, tvho
love its in the faith, is chosen from a regard to the circumstances,
according to which he could not expect this of all. Love is repre-
sented as having its root in faith, this again as the bond of fellow-
ship. The short benediction (as in Col. iv. 18), grace be with you
all, is no proof that the epistle was addressed to the church. " It
only implied the fellowship of Titus with all Christians there." De
Wette, and similarly Matthies. 'Aprjv is a later addition.



APPENDIX



TO THE INTRODUCTION TO THE FOREGOING EPISTLE.

THE most recent researches* into the date of the Epistle to
Titus, make it necessary to add the following observations, in order
to complete what has already been given in the Introduction. There
are some views of this question which have not received considera-
tion there, and by refuting which the view which we have developed
may be still further confirmed. Chiefly, however, does Wieseler's
carefully elaborated view demand our attention. In rejecting the
hypotheses already refuted in the Introduction, I rejoice to find that
I am supported by Wieseler (p. 329, seq.), and by Huther. The
latter entirely coincides with me in fixing the journey to Crete, and
the writing of the epistle, in the period subsequentf to the first im-
prisonment at Borne ; while the former denies the apostle's libera-
tion from this imprisonment, and maintains that the writing of the
epistle, together with the journey to Crete, took place during the
from two to three years' stay of the apostle in Ephesus. But the
hypothesis started by Credner, and adopted by Neudecker, namely,
that Paul (Acts xviii. 23) made an intermediate journey from Ga-
latia and Phrygia, by Crete, to Corinth has not been noticed in the
Introduction. Wieseler justly refers against this view to Acts xix,
1, xviii. 21. As regards the transfer of the events in question to
the period specified in Acts xx. 1 5, the view as represented by
Matthies, that the apostle made the journey to Crete from Greece,
has been fully considered (comp. also Wieseler, p. 337, seq.); on the
other hand, the hypothesis which places the journey to Crete and
the writing of the epistle, before his arrival in Greece, but not till
after the completion of Titus' twofold mission to Corinth (so Theo-
doret, Baronius, Lightfoot, and others), has not been specially ex-
amined. Wieseler and Huther say forcibly in opposition to it, that
in this case Titus, in spite of 2 Cor. ix. 4, 5, must after his second
mission to Corinth have returned thence to Macedonia to the apostle,
and that Paul must have twice passed through Greece, namely, on
his way to Crete, and on his way back to Macedonia. (Wieseler, p.

* Wieseler, Chronologie des apost. Zeitalters, Gott. 1848. Huther, Comm. Einl. p.
17-22.

f Compare his fuller investigation of this critical problem of a second imprisonment,
p. 27, seq.



622 APPENDIX.

342.) " What a planless journeying hither and thither would this
imply in the apostle .... at a time when, from the intelligence
which Titus brought respecting the state of affairs in the churches
of Achaia, the apostle was filled with the greatest joy." But Wiese-
ler's own view, which places the journey in question and the writ-
ing of the epistle, during the apostle's stay in Ephesus, and previous
to his journey to Greece (Acts xix. 1), can also scarcely be main-
tained, as Huther has shewn. We have already mentioned several
things in opposition to this view, without having before us Wieseler's
acute statement and defence of it. We shall here again look at it,
and if this certainly the most plausible of all the views which date
the journey in question before the Roman imprisonment is found
incapable of proof, we shall abide still more confidently by the view
which we have taken. His hypothesis is as follows : After having
laboured somewhere about two years in Ephesus, the apostle went
thence on a visitation-journey first to Macedonia (1 Tim. i. 3), and
then to Corinth, and having been invited when there to visit Crete
by the Christians who were dispersed through that island, he re-
turned by Crete, where he left Titus behind him, to Ephesus, where
he remained until his stay of almost three years was completed. . .
The Epistle to Titus was written not long after his return to Ephe-
sus, . . . after the first Epistle to the Corinthians, .... soon after
Easter, 57, A.D.," p. 347-355. This hypothesis is open to the fol-
lowing doubts. 1. Granted that that second journey of the apostle
to Corinth, of which we have no account in the Acts, but whijh is
supposed on the authority of the notices in the second Epistle to the
Corinthians (xiii. 1, 2, ii. 1, xii. 14, 21), took place within the period
of the apostle's stay in Ephesus, there are yet great difficulties in
the way of placing it so far on towards the end of that stay as is
here supposed. Paul is said to have written the Epistle to Titus
soon after his return, before he had written the first Epistle to the
Corinthians ; the journey, however, was not made till after he had
been about two years in Ephesus.

Is it not then in the highest degree strange, that the first Epis-
tle to the Corinthians should contain throughout no allusion to his
having been shortly before present among them, but should refer all
the particulars of which he speaks to accounts which he had received
from others, or through communications by letter, and nowhere to
his own observation, i. 11 (v. 1), vii. 1, viii. 1, xi. 18, xii. 1 ? Can
we suppose that things in Corinth had assumed this form durjng the
few months that had elapsed since the apostle was there ? How
unaccountable is the passage, v. 9, where Paul refers to an epistle
that has been lost, and the words in iv. 18, w$- /i?) tpx^i-tvov, if we
are to believe that the apostle was shortly before in Corinth ? 2.
Wieseler must suppose that Titus, notwithstanding the instructions



APPENDIX. 623

given to Mm in the epistle, was soon called away again and sent to
Corinth, consequently that he did not fulfil his mission in Crete
(compare against this in Wieseler on the first Epistle to Timothy,
p. 291), and that the apostle changed his purpose intimated in iii.
12, of causing Titus to meet him at Nicopolis ; for, according to
this hypothesis, Titus comes again to the apostle at Macedonia,
after he had performed his mission to Corinth. 3. That the apos-
tle intended to winter in Nicopolis on his way to Corinth is in itself
hardly credible (almost as little as that he twice passed through
Greece to Macedonia), and decidedly contradicts the passage, 1 Cor.
xvi. 6, where the apostle writes rrpbg vpag .... Trapa^evu r) ttal -napa-
Xeifidad). For if, as Weiseler admits, the gospel had not yet heen
preached in Nicopolis, it is then impossible to understand by the
vpdg, Nicopolis. And even although, as Wieseler urges, the two
epistles were not written exclusively to the congregations in Co-
rinth, there can yet be no doubt that in the word v[ta$ the apostle
has chiefly Corinth in his mind, and not the people of Nicopolis.
The learned observation that Nicopolis was at that time reckoned
as belonging to Achaia, can decide nothing against what we have
said (comp. Huther). 4. There remains almost no time for Corinth
and its neighbourhood (upon which, notwithstanding, the apostle's
mind must chiefly have been fixed, as appears from the two Epistles
to the Corinthians), if Paul spends the winter months in Nicopolis
in Epirus, and leaves Corinth in the beginning of March. Or it
must be supposed (as Wieseler in fact does) that the apostle did
not remain over the winter in Nicopolis, according to Tit. iii. 12,
but left for Corinth during the winter. To these objections are to
be added all those which are derived from the later form of church
life, of church doctrine and discipline which we find in this epistle.
And the most serious of all is, that in the separation of the second
Epistle to Timothy from the two others (which this hypothesis of
necessity implies), its kindred relation to these remains unaccount-
able ; and the writing of other epistles about the same time by the
apostle so different in their phraseology, style, and ideas, remains a
mystery. Compare the General Introduction. With regard to the
positive reasons by which Wieseler has sought to support his view,
namely, that Titus was already at that time about the apostle
(Acts xviii. 22. Comp. with Gal. ii. 1), that Apollos was already
personally known to him (according to 1 Cor. xvi. 12), that the
same may be supposed of Tychicus (according to Acts xx. 4), nay,
that it is even probable that he accompanied Titus, to whom he
was sent (Tit. iii. 12), on his journey to Corinth all these will not
outweigh the difficulties we have stated, even if we should concede
all the data upon which they rest. Especially the circumstance on
which Wieseler lays great stress that Tychicus seems to have ac-



624 APPENDIX.

companied Titus to Corinth rather in my opinion contradicts the
passage iii. 12 ; for this passage is doubtless much more correctly
understood of loosing Titus from Crete by one of the persons there
named supplying his place, than in the way Wieseler explains it.
The difficulties arising from Nicopolis have already been stated
(chiefly suggested by 1 Cor. xvi. 6). The conjecture that Paul could
have preached the gospel in Nicopolis only during the supposed pe-
riod, must of necessity remain uncertain ; and also the passages
Horn. xv. 19 and 23 can, in the face of these difficulties, and owing
to their generality, by no means prove that Paul must at that time
have already been in Nicopolis.



END OF VOL. V.



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