Titus 3:11
Parallel Verses
New International Version
You may be sure that such people are warped and sinful; they are self-condemned.

King James Bible
Knowing that he that is such is subverted, and sinneth, being condemned of himself.

Darby Bible Translation
knowing that such a one is perverted, and sins, being self-condemned.

World English Bible
knowing that such a one is perverted, and sins, being self-condemned.

Young's Literal Translation
having known that he hath been subverted who is such, and doth sin, being self-condemned.

Titus 3:11 Parallel
Commentary
Clarke's Commentary on the Bible

Is subverted - Is turned out of the way in which he may be saved, and consequently sinneth - enters into that way that leads to destruction.

Being condemned of himself - This refers to the Judaizing teacher, who maintained his party and opinions for filthy lucre's sake. He was conscious of his own insincerity; and that he proclaimed not his system from a conscientious love of truth, but from a desire to get his livelihood. Were the Church in all countries, whether established by law or unestablished, strictly scrutinized, multitudes of heretics of this kind would be found. And perhaps this is the only bad sense in which the word should be understood.

Treasury of Scripture Knowledge

is subverted.

Titus 1:11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

Acts 15:24 For as much as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying...

1 Timothy 1:19,20 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck...

2 Timothy 2:14 Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit...

Hebrews 10:26 For if we sin willfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins,

being.

Matthew 25:26-28 His lord answered and said to him, You wicked and slothful servant, you knew that I reap where I sowed not...

Luke 7:30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

Luke 19:22 And he said to him, Out of your own mouth will I judge you, you wicked servant. You knew that I was an austere man...

John 3:18 He that believes on him is not condemned: but he that believes not is condemned already...

Acts 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you...

Romans 3:19 Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped...

Library
Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant
Philip Doddridge—Practical Discourses on Regeneration

Whether the Foreknowledge of Merits is the Cause of Predestination
Whether the Foreknowledge of Merits is the Cause of Predestination We proceed to the fifth article thus: 1. It seems that the foreknowledge of merits is the cause of predestination. For the apostle says: "whom he did foreknow, he also did predestinate" (Rom. 8:29), and the gloss of Ambrose on the words "I will have mercy on whom I will have mercy" (Rom. 9:15) says: "I will have mercy on whom I foreknow will return to me with his whole heart." It thus appears that the foreknowledge of merits is the
Aquinas—Nature and Grace

Whether Isidore's Description of the Quality of Positive Law is Appropriate?
Objection 1: It would seem that Isidore's description of the quality of positive law is not appropriate, when he says (Etym. v, 21): "Law shall be virtuous, just, possible to nature, according to the custom of the country, suitable to place and time, necessary, useful; clearly expressed, lest by its obscurity it lead to misunderstanding; framed for no private benefit, but for the common good." Because he had previously expressed the quality of law in three conditions, saying that "law is anything
Saint Thomas Aquinas—Summa Theologica

Whether Human Law Should be Framed for the Community Rather than for the Individual?
Objection 1: It would seem that human law should be framed not for the community, but rather for the individual. For the Philosopher says (Ethic. v, 7) that "the legal just . . . includes all particular acts of legislation . . . and all those matters which are the subject of decrees," which are also individual matters, since decrees are framed about individual actions. Therefore law is framed not only for the community, but also for the individual. Objection 2: Further, law is the director of human
Saint Thomas Aquinas—Summa Theologica

Titus 3:10
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