Factious (141) (hairetikos derived from verb haireo = to take, to take for one’s self, to choose, prefer) describes a person who is able choose, which came to mean one who is schismatic, contentious or divisive. Thus this man chooses for himself and takes a certain position on a given issue, be it doctrine or standard of behavior, etc. In secular Greek there is no inherently evil meaning suggested, but simply a marked difference from a standard teaching. A "heresy" only becomes wrong when it substantially contradicts a clear doctrine of Scripture (theistic evolution, denial of the virgin birth). As used in this verse Paul is clearly giving a negative connotation to the word hairetikos. In context this is a person who is quarrelsome and stirs up factions through erroneous opinions, a man who is determined to go his own way and so forms parties and factions. His self-chosen opinions are those described in verse 9. A heretic as we commonly use in English is one who refuses to accept true doctrine as it is revealed in the Bible, and prefers to choose for himself what he is to believe. He is one who willfully chooses for himself and sets up a faction (1Cor 11:19; Gal 5:20). Our responsibility is to reprimand such a person twice and then avoid him if he does not change. Compare to Jesus teaching in Matthew 18... "And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother. "But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. "And if he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer. (Mt 18:15-17) Although not the same Greek word the idea is similar in Romans 16 where one still belongs to the fellowship, but whom the fellowship eventually had to exclude. Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. (see note Romans 16:17) Warning (3559) (nouthesia from noutheteo [see word study] = literally "put in mind" from noús = mind + tÃthemi = to place or put -- it describes exertion of influence upon nous implying resistance) is any word of encouragement or reproof which leads to correct behavior. It conveys the idea of giving one counsel about avoiding or ceasing an improper course of conduct. Nouthesia can mean advise given concerning dangerous consequences of a happening or action. TDNT writes that the related verb noutheteo... means “to impart understanding,” “to set right,” “to lay on the heart.” The stress is on influencing not merely the intellect but the will and disposition. The word thus acquires such senses as “to admonish,” “to warn,” “to remind,” and “to correct.” It describes a basic means of education. Philo and Clement of Alexandria speak about God or Christ warning, censuring, and encouraging us in this way. The idea is not that of punishment but of a moral appeal that leads to amendment. In this sense it takes on the meaning “to discipline.” Philosophy, however, does not use it technically for its own work. Nouthesia stresses “training by word,” whether of encouragement, or, if necessary, by reproof or remonstrance. Paideia stresses training by act and discipline (see use of both together in Eph 6:4 below). Nouthesia is the milder term without which paideia would be incomplete. In both words there is the appeal to the conscience, will, and reasoning faculties. A synonym is epanorthosis translated "correction" (2Ti 3:16-note) was used of setting upright an object that had fallen down and of helping a person back on his feet after stumbling. Titus is to reprimand this factious man once and then again, administering a word of remonstrance, rebuke, and censure, always with a view to reclaiming him (cf to Mt 18:15, 16, 17 above). However, if these attempts to "rehabilitate" the man fail, Titus is to "refuse" him, and have nothing to do with him. He is to refuse to be bothered with him. All further attention is to be withdrawn from the factious man leaving him to himself. As Harvey has written... "Factious men and foolish errors are sometimes pushed into prominence by being controverted; whereas, if they were shunned, thoroughly let alone, they would of themselves come to naught. A very different rule of action is given in cases where the error is, not as in this case, foolish but vital, affecting fundamental truth, or where the offense constitutes a plain breach of morality (1Cor 5:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13; 1Ti 1:19, 20)" (Harvey, H. Commentary on the Pastoral Epistles. 1890). There are only 2 other NT uses (none in the Septuagint - LXX) of nouthesia... 1Cor 10:11 Now these things (read 1Cor 10:1, 2, 3, 4, 5, 6, 7, 8, 9, 10 to see what "things") happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. Ephesians 6:4 (note) And, fathers, do not provoke your children to anger; but bring them up in the discipline (paideia) and instruction (nouthesia) of the Lord. (Comment: In this use nouthesia represents a means of Christian upbringing, specifically describing the admonition or instruction which will correct but not provoke) Titus 3:11 knowing that such a man is perverted and is sinning, being self-condemned. (NASB: Lockman) Greek: eidos (RAPMSN) hoti exestraptai (3SRPI),o toioutos kai hamartanei, (3SPAI) on (PAPMSN) autokatakritos Amplified: Well aware that such a person has utterly changed (is perverted and corrupted); he goes on sinning [though he] is convicted of guilt and self-condemned. (Amplified Bible - Lockman) KJV: Knowing that he that is such is subverted, and sinneth, being condemned of himself. Phillips: You can be sure that he has a moral twist, and he knows it. (Phillips: Touchstone) Wuest: knowing that he that is of such a character, is turned inside out, and keeps on constantly sinning, being self-condemned. (Eerdmans) Young's Literal: having known that he hath been subverted who is such, and doth sin, being self-condemned. KNOWING THAT SUCH A MAN IS PERVERTED AND IS SINNING: eidos (RAPMSN) hoti ezestraptai (3SRPI) o toioutos kai hamartanei (3SPAI): (Titus 1:11; Acts 15:24; 1Timothy 1:19,20; 2Timothy 2:14; Hebrews 10:26) Knowing (1492) (eido) intrinsically inherently knowing the truth about such a man and perfect tense speaks of the permanence of the knowledge. Titus you know beyond a shadow of a doubt that this man is warped, continuing to sin, and is actually participating in a sense in his own condemnation. Hiebert comments that... The reason for the attitude lies in what the man is. "Knowing that" means that his refusal to listen to the admonitions administered has shown Titus what the man is. As to his character he is shown to be "perverted." (Hiebert, D. Edmond: Titus and Philemon. Moody. 1957)