 Shalom everyone and welcome to class. We'll begin continuing our study on Titus. We looked at Titus chapters 1 and 2 last class. We finished Titus chapter 2 versus 1 to 14. And we will look at chapter 15 and move on to chapter 3. So before we begin class and begin our study on Titus chapter 2, the remaining verses, just one verse, we'll begin pause for the word of prayer. So can I ask you to lead us in prayer please? Heavenly Father we thank you for this morning. Thank you God that as we dig into your work God that you will just continue to enlighten us and give more revelations of who you are to us God. Thank you Lord that we would apply it and not just hear it God, but that we would be doing yours of your work also. Thank you for everything that you're doing and we have just asked you Lord to have your way in this class. In Jesus name we pray. Amen. Thank you. So last week we began our study on Titus chapter 2 and we looked at verses 1 right up to verse 14 and verses 12 to 14. We basically studied three ways that Grace trains us that Paul mentions in these verses. There are three ways that Grace trains us. In chapter 2 verse 12, the first half of that verse, we see that Grace trains us to deny ungodliness and worldly desires. And the latter half of verse 12, Grace trains us to live sensibly, righteously and godly in this present age. And in verses 13 to 14, we see that Grace trains us to live in godliness by looking ahead and behind. We also saw that Grace trains us, those of us who are saved to be zealous in good work. So that's where we stopped our study on Titus chapter 2. We'll continue with the last verse chapter 2 verse 15. So can one of you please read verse 15 please. Titus chapter 2 verse 15. Before this things, exhort and review with all authority, let no one disregard you. Amen. Thank you. So here Paul is telling Titus, you know, speak, exhort and approve. Now, you know, what he's basically saying is he's indicating that there are different approaches that are needed with different people in how to correct them and how to train them and how to admonish them. So he's saying that some people, you know, just words is all that is needed to get them back on the right path. But others need strong exhortation while others need to be convinced or convicted of their wrongs. So he's telling Titus, you know, teach these things. And he's urging Titus to teach, exhort and approve all that he has just shared with him or written about in verses 1 to 14. Now, the word exhort in the Greek means parakelio, the same word, the Greek word that is used for the Holy Spirit, which is paracletos. And but here the word is parakelio. Pará means somebody who comes alongside us. So, sorry, exhort is a word that is related to a word used to the Holy Spirit, which is para, because the Holy Spirit is known as a paracletos. But here the word is parakelio. So, you know, somebody who comes alongside to assist us, the Holy Spirit comes alongside to assist us. And so the whole thought of exhorting somebody is, you know, the word para coming along, because it's a Greek word, parakelio, which means that, you know, the thought here is coming alongside someone that is doing wrong to assist them back to doing what is right. And, you know, there can be a possibility of exhortation of those that know the truth but don't act upon it. So you come alongside them and you just encourage them, you assist them from, you know, going back, from, you know, going against what is wrong and doing what is right. So the Greek word parakelio means that coming alongside somebody, you know, who's doing wrong and helping them or assisting them to do what is right. So here what Paul is telling Tite is that, you know, you must press on which much earnestness, which means as ministers, you know, we must not be cold or lifeless in delivering godly doctrines. You know, as if there were like simple things or, you know, ordinary things which need no exhortation, which needs no force, which needs no earnestness, and it's not important. But all of these godly doctrines are very, very important. They're not simple things. And hence we must urge them with, while we are teaching them or teaching these godly doctrines, we need to urge them with earnestness and importance. And we must call upon those who are hearing or being taught these godly doctrines, not just to be hearers, but also doers of the word and only then will they be blessed. So that is the meaning of the word exot. And then he also says you need to, you know, rebuke, rebuke is, you know, basically relates to communicating with one that knows the truth and is acting against the truth. So somebody who knows what is right, knows what is wrong, knows what is the truth, but is going away from the truth, not doing what is right, but doing what is wrong. We need to rebuke them. So it's giving them a rebuke or attending to bring them up to realize their position and the need of changing that position. So it basically is relating to conviction or bringing one to be convicted of their ways, of their thoughts, of their behaviors and their attitudes with words. And he's saying, Paul is saying, you know, do this with all authority and, you know, teach, exot and approve with all authority. And then he ends this portion of the letter by saying, you know, let no one despise you, which means let no one disregard you. So he's telling Titus that, you know, he needs to be such an example of godliness and good deeds that people will not be able to disregard whatever he's teaching his or preaching or whatever he's correcting them, rebuke them, teaching them, because his way of life backs up, you know, what he is preaching and he is teaching them. Okay, so that is the end of chapter two. Anyone has any questions? Any questions? Then all questions will move on to chapter three. Okay. Chapter three. We begin our study of chapter three now. Can one of you please read verses one and two of chapter three please remind them to be subject to rulers and authorities to obey to be ready for every good work to speak. Evil of no one to be peaceable, gentle, showing all humility to all men. Amen. Thank you. So here in Titus chapter three, basically in verses one following till verse eight, you know, Paul is, you know, speaking as a kind father in the faith. And he is reminding Titus and the believers at Crete of some basic ways they need to behave in relation to this godless world. So he's spoken now all about the church and what needs to be done in the church. Now he's moving his focus here in verses one to verse eight on how they need to behave in relation to this godless world. So he's saying remind them, you know, in the Greek, in the grammar of the ancient Greek text, this word remind is basically in the present tense, which means go on reminding. You know, so it's a continuous thing, you know, it just doesn't mean remind them once and then, you know, leave it. But in the ancient Greek text, the grammar that is used for this word remind is in the present tense, which means, you know, go on reminding. So it says go on reminding them of these things because, you know, these has to be continuously be reminded or brought to the notice of the saints or believers at the church at Crete. So he's saying that, you know, remind them that they have to be subject to rulers and authorities. Now, when we study the book of Romans, I mentioned that, you know, the Jews, you know, they believed that, you know, as believers of this one true God, they had no responsibility to the civil government and to its laws. They felt that, you know, the civil government and the laws and the laws of the land where purely human, they were not righteous, they were not holy. And since they were people who had the prophets, the laws, the covenants, the testimonies and everything, you know, there's where the prophets, there's where the patriarchs, they were given the law, they were given the covenants. So they taught themselves to be holy people or holy nation and, you know, who are believing in the one true God and who had everything that was holy in that context. So, you know, they felt that they had only a sense of responsibility to their law, to their God, to the rituals that they had and the covenant and the, you know, the promises that God had given to them. And they had no responsibility towards the civil government and its laws because these things were purely human. But Paul says here that our witness requires us to be subject to rulers and authorities. So if we want to, if we have to be witnesses of Jesus Christ or the gospel, then he's saying it requires us to be subject to rulers and authorities. And hence he says that, you know, we need to respect the law of the land, we need to respect the government, follow the rules of the society. We must obey the laws of our society. And if anything is going against the laws of God, then we need to take a stand. And then he goes on to say, be ready for every good work. So apart from being obedient to the government authorities, you know, he's saying that Christians have to take an active share in every good activity that promotes the welfare of the community. And then he goes on to say to speak evil of no one, be peaceable, gentle, showing all humility to all men. So he's saying that Christians ought to basically, you know, act towards all in everyone in a good and a pleasing way, refrain from, you know, attacking anyone in your world or deed. Be considerate, be having an yielding spirit towards all. And then, you know, if anyone has tried to wrong you, you know, you need to try to resolve those conflicts or differences between you and them. And make peace. And he says that you need to maintain good relationships with your neighbor. Then stand up for our own rights. So sometimes even if our rights to, you know, some extent where it's okay, you know, some rights. I'm not saying all the rights are violated. No, there's some rights, you know, we just give it up just because we want to maintain good relationships with our neighbors. So he says resolve the differences and just live in peace with one another. And he says show humility, you know, to all men. The word humility is translated as meekness and meekness does not mean weakness, but rather it just means strength under control. So Paul is saying in all your dealings with outsiders, we should be under the control of the Holy Spirit, responding graciously and kindly, even when, you know, wrong has been done to us. And then he goes on to mention in the following verses in verses three to eight, you know, he goes on to mention what should inspire us to behave in this way. Yes, he knows that, you know, we are living in an ungodly world, and the government is not very favorable to the Christians. There's a lot of persecution. There's a lot of harm done to them. There's so much of partiality. But then he says, you know, you need to, you know, be ready for every good work. You need to be subject to rulers and authorities. You need to be ready for every good work and speak evil of no one. Be peaceful, gentle, showing humility to all men, which is very difficult, you know, in their context, because most of the Christians were going through a lot of difficult hardships. And persecution, the persecution was very, very severe. So for Paul to say this, you know, and remind them is in accordance with what the Holy Spirit has been to him. And he's also going on to mention what should inspire them to behave this way. And he says that, you know, he goes on to mention this in verses three to verse eight, that, you know, we ourselves were bad in our nature as when we were living in darkness, even before we received salvation. But then God treated us kindly and saved us when we did not deserve it. So, you know, same way, when you look at now you as a believer, when you look as an unbeliever and you are all angry with them and you want to react, you want to shout, you want to teach them a lesson. Remind yourself that you were in that place, in that position at one time and that God's grace was upon you and he treated you kindly and saved you and you received salvation. So you also deal with ungodly brother or unjust brother or gentile, sorry, in a nice, gentle and patient way. So can one of you please read verses three to eight, please? Titus chapter three verses three to eight. Titus chapter three verses three to eight. Sit down, can you please read verses three to eight? Or anyone else can read verses three to eight, Abinah's? Yes, go ahead, sit down. Okay, I have a mic problem. Anyways, anyone else can read? Anyone wants to read? Titus three verses three to eight. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in others and being hated by others and hating one another. But when the goodness and loving kindness of God, our Savior appeared. He saved us not because of works done by us in righteousness, but according to his own mercy by the washing of regeneration and renewal of the Holy Spirit. He poured out on us, richly through Jesus Christ, our Savior. So that being justified by his voice, we might become hairs according to the hope of a true life. The saying is trustworthy, and I want you to insist on these things so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. Amen. Thank you, Asha. So in these verses, Paul is basically reminding the believers, the saints at creed, you know, who they once used to be before they became believers. And so he says, you know, that it's easy for us to become angry and impatient with unbelievers who act selfish, who act in the unjust way, in the wrong way. But if you want to behave as Godly people towards them, in verses one to two, he mentions that we need to remember that before we met Christ, we also acted in that same way that these people do. That's what he mentioned in verse three. So before we met Christ, he says we lived for self. And then he says keeping in mind how we used to be, you know, or how we used to live for our own selfish desires when we were living in our old man, in our own sinful nature. You know, it will help us to, or it will enable us to treat ungodly people with grace and compassion, knowing that we were also in their place one at one point of time and how we used to behave, how we need to, how we used to live in our own selfish, carnal nature, evil desires, sinful passions. So when we look at them, you know, we will have grace and compassion thinking, hey, we were like that, them, you know, at one point of time, but God's grace has saved us. So we need to be more patient and loving towards them. And then Paul lists seven characteristics of unbelievers in these verses three to eight. He says, you know, that we were once foolish, which means, you know, we did not have that spiritual understanding or spiritual wisdom because we did not know God. We thought we were wise in our own ways, but we were fools when we were living in our own old man, in our old sinful nature. We were disobedient, which means we were disobedient to God, his laws and to the gospel of Jesus Christ. The third characteristic he says of unbelievers is they are deceived. The word deceived here means to roam. It is R-O-A-M, to roam, to go astray from the truth, to wander from the right way because of our ignorance, our unbelief, our false religious teachings. And our own lust. And then he says the fourth characteristic is serving various lusts and pleasures. Serving is like slaves. So Paul is reminding the believers at Crete that they were at one point of time slaves to all kind of lust and pleasures. Now the word pleasures is generally used in the New Testament in the sense of evil pleasures. So he says that, you know, at one point of time you were also like this, you know, living in all kinds of lust and evil pleasures. And then the fifth characteristic he says is we once spent our lives in malice. But the word malice in general terms basically means wickedness, evil or all kinds of evil. But here the word malice means a desire to do harm to others as it stems from selfishness and wanting our own way. Even if it means harming someone to get it. So that is what the word malice here means. Malice means a desire to harm somebody else because it is basically stemming up or rooting up from our selfishness and our wanting our own way. Even if it means harming someone to just get what we want. The sixth characteristic he says is we once spent our lives in envy. We all know what is envy, you know, when we're not pleased with when we see others who are happy and prosperous. We want what somebody else has, we desire their position or whatever they have. So just, you know, we spent our lives out in envy while we were living in our old man in our old sinful nature. And the seventh characteristic he says is we were once hateful, which means we lived in hatred, in bitterness, in anger and unforgiveness. So he says, you know, these are the characteristics of the ungodly people. And we too, before we became believers, but also living like this and had this kind of characteristics and behavior. Hence we need to, you know, because we moved on to the side, you know, we need to understand the ungodly and just be patient and loving and gentle and kind and compassionate towards them. Verse four he says, but when the kindness and the love of God are savior toward men appeared, which means, you know, even as we were living in this sinfulness and ungodly way of lifestyle, you know, we deserve God's wrath and judgment, but it's because of God's kindness, His goodness, His love, His mercy and His compassion that we are saved. That He saved us. And so this verse basically gives us the basis or the cause of our salvation. The basis of the cause of our salvation is God's kindness, His love and mercy towards us. And that's what he says, you know, kindness and the love of God are savior appeared toward men appeared. That means, you know, the love for mankind appeared when Jesus Christ, the eternal God took on human flesh and came to this world and died as a substitute for our sins. And we personally experience His mercy, His grace, sorry, His compassion when He saved us. Hence this verse basically tells us, you know, what is the basis of our salvation, which is God's kindness and His love and mercy towards us. And verse five, you know, this verse gives us the effects of our salvation. What are the effects of our salvation? The effects of our salvation as we see in verse five or we read in verse five is regeneration, renewal and justification. Okay, regeneration, renewal and in verse seven, the word justification is mentioned. So they give us the means of our, so this is the means of our salvation or what is the effects of our salvation is regeneration, renewal and justification. And what is the means of our salvation? The means of our salvation is the power of the Holy Spirit through the work of Jesus Christ. So basically Paul is stating here that when we are saved, it's not the result of the works of our own righteousness, it's not the effect of our salvation. So basically Paul is stating here that when we are saved, it's not the result of the works of our own righteousness, it's not the works of our own right deeds or acts, which we have done, but we are saved because of His righteousness, because of Christ's righteousness that has been imputed upon us, that Christ's righteousness has been put into our account, so to say, or we are cloded with Christ's righteousness. It's not our own righteousness, it's not our own right deeds or acts, but it's His righteousness that we are saved and also that we are saved because of His mercy, His kindness and His grace. So what are the effects of our salvation? Here it says through the washing of regeneration, through the washing of regeneration. So what does this phrase through the washing of regeneration mean? Now many commentators or commentary writers interpret this phrase washing of regeneration to refer to baptism, but that is mistaken, it's not right because we see in the New Testament, baptism happens only after a person believes and repents because we see various verses that says repent, believe and be baptized. And here we read it in Matthew, we read it in Acts as well, repent, believe and be baptized. But here it does not mean that washing of regeneration is referring to baptism because baptism only happens after we receive a new birth and it's a testimony of what God has done in our lives in saving us, which means that He has washed us from all our sins. So the Greek word Lutheran here, which is mentioned here is the word washing, the word Greek word is Lutheran, is mentioned only here in this verse in Titus chapter 3 verse 5 and also mentioned in Ephesians chapter 5 verse 26 and it primarily means a vessel for bathing, it does not mean baptism but it basically means a vessel for bathing for taking a bath. So in Titus chapter 3 verse 5 Paul may have been thinking, that is what commentary writers say, he may have been thinking of Ezekiel chapter 16 verse 4, where God speaks metaphorically of Israel's birth as a nation and he says in Ezekiel chapter 16 verse 4, as for your birth on that day when you were born, your naval cord was not cut, nowhere you washed with water for cleansing, you were not rubbed with salt or even wrapped in cloth. So that's what when a baby is born they cut the umbilical cord or the naval cord and they wash the baby and they rub it with salt to remove every kind of skin that is not needed or just cleans the skin and then wrap the baby in cloth. But he says, you know, Israel as a nation, you know, when you were born as a nation, no one did this for you and then God goes on to say in verse 6 and he says that no one took pity on her but she was thrown in a field and left to die. So like a child, you know, Israel as a nation was just thrown as a child in a field in an open field left to die and then in chapter 16 verse 6 says, God says, you know, I passed by and I saw Israel as a nation squirming in her blood just like a baby, a newborn baby left in the open field to die squirming in her blood and set to her lives. So God saying, you know, I saw you, you know, you were dead, you were almost lifeless, you were almost dying and I passed by and I saw you squirming in your blood and I spoke to you and said live. And later on in verse 9 of the same chapter, Ezekiel chapter 16, God tells, you know, how he bathed her with water and washed her of all her blood. It's a picture of how, you know, it's a picture of how we are born again spiritually when God just washes away all our filth and all our sins. So, you know, the regeneration basically refers here to new birth or being born again. And when God saves us, you know, he raises us up from, you know, from debt, from slavery, from bondage to slavery to life. That means he raises up from spiritual debt, he raises up to spiritual life. And this new birth that we receive, it's God's doing and it's according to His will where He basically cleanses us and washes us. So, you know, washing of regeneration basically means, you know, that when we are born again, how God glorifies us and cleanses us of our sin. Just like he metaphorically talks about Israel as a nation, you know, how they were left dead as like a newborn child with no one to take care, cleanse, wash, you know, rub them with salt, put clothes around them. But God says, I did that for you. So here the washing of regeneration is basically when God cleanses us of our sins, when we are born again and does not refer to baptism. That happens after we, you know, are born again as a testimony of what God has done in our lives. Okay. And the second effect of our salvation is renewal, is renewing by the Holy Spirit. So this is an ongoing process of inner renewal that happens after our regeneration that happens after we are born again. So if you look at Romans chapter 12 verse 2, then Paul mentions renewal of the mind, which is an, you know, ongoing process that takes place after we present our bodies as a living sacrifice. So he says therefore present your bodies as a living sacrifice, holy, pleasing and acceptable to God. So once we present our bodies, our minds are renewed on a continual ongoing day-to-day process. In Ephesians chapter 4 verse 23 and Colossians chapter 3 verse 10, you know, Paul refers to putting off the new, refers to putting off the old man and putting on the new man who is being renewed according to the image of the one who created us. So there he talks about how we need to, you know, be renewed in the image of the one who created us by putting off the old man and putting on the new man. So while God creates the new nature by the power of his spirit, you know, it's important that we must walk in the spirit that we are continually giving into the desires of the spirit, the deeds of the spirit. And not giving into the desires of the flesh or the deeds of the flesh. We must kill our fleshly appetites and lusts and continually given to the spirit. And so he says that we must walk in the spirit and be transformed through God's word in order to experience this ongoing renewal. So renewal does happen after we are born again, but it happens only when we make a conscious desire to walk in the power of the spirit, to yield to the spirit, to be led by the spirit and, you know, to live in the spirit at, you know, at all times. And so also, you know, be transformed through God's power in order to experience this ongoing renewal. And verse six, he says, whom he poured out on us abundantly through Jesus Christ our Lord. So abundantly means richly, I don't know who this person is, metrostars. Well, I'm not going to admit them in our class because anyone knows who has this ID called metrostars among the students. Okay. So here, you know, abundantly means richly. It just means that God poured out the Holy Spirit upon us richly through Jesus Christ our savior. So our text says that, you know, we not only have a have a spirit in small portion, but that God has poured out the spirit on us richly through Christ Jesus. Oh, is that Kennedy? Okay. So can I admit him? Okay. Somebody said it's Kennedy. I'm admitting him. I really don't. Okay. Thank you. That was very helpful. Okay. So our text says that we not only have the spirit in small portion, but God has poured out the spirit on us richly through Jesus Christ. Well, seven says that having been justified by his grace, we should become his according to the hope of eternal life. So and other means or the other effects of us, I'm sorry, the other effects of our salvation, we looked at regeneration renewal. The third thing is the effect of our salvation is justification. Okay. So we're seven talks about that to be justified by God. You know, basically Paul here states that justification comes to us by God's grace and it's no way meditated by our own faith. So that's not mean that we are justified or made righteous by our own faith. No, it's God's righteousness or his justification that has been imputed upon us. And we cannot, you know, credit that to our faith or we cannot credit that to our good deeds, but it's basically because of Christ's righteousness, his perfect righteousness. That's the merit of Christ, which is his perfect righteousness, which has been credited to us or imputed upon us or we are cloded or covered with his righteousness when we put our faith in Christ Jesus. So it's not our faith. It's not the merit of our faith or our works, but justification comes to us by God's grace. And thus it's no way meditated by our own faith. And then, you know, this was seven also mentions the goal of our salvation. What is the goal of our salvation that is that the goal of our salvation is being hairs according to the hope of eternal life. Okay, we are hairs according to the hope of eternal life. Yes, we as I said, you know, eternal life is something just hope for some way fit way into the future is something that we experience even when the minute we are born again, but the fullness of the eternal life, you know, we will experience it only when we meet our Savior face to face. So hope does not convey uncertainty, but it's rather it has the fact that our inheritance is still in the future way in the future. And it's not fully realized, but we experience a part of it right now. And throughout eternity, you know, we will not get to the end of experiencing the riches that are in Christ Jesus. Okay, now why does Paul, you know, go into such great discourse about or such great detail about discussing about our salvation. We will that is mentioned to us in verse eight where it says this is a faithful saying. And these things I want you to affirm constantly that those who have believed in God should be careful to maintain good works. And these things are good and profitable to men. So these things is basically, you know, everything that Paul has mentioned so far. He wants Titus to continually preach with confidence to the truth of the gospel so that believers will engage in good deeds. And the term careful is the form of the verb, you know, to reason or to consider carefully, which is found only here in the New Testament is word careful. The Greek word careful here is mentioned only here in this verse and it means to reason or to consider carefully. So if we have understood the doctrine of salvation of God's sovereign grace, you know, it will motivate us to take thought about how we can engage in good deeds or how, you know, we can treat ungodly people or people in this world, how we can treat them kindly, patiently in humility and also how as believers, the community of believers, we can engage in good deeds. So as believers, you know, we must constantly think about and take lead in living godly lives for the sake of the gospel. And Paul affirms again that people are right with God apart from good, you know, personal works, but also the goal of God for every believer is personal good works. So he's saying that, hey, you've not received righteousness because of your own right deeds or your good deeds. No, you've received righteousness because of his perfect righteousness that has been put into your account. So it's a merit, Christ merit of his personal righteousness or his perfect righteousness that has been put into your account. That is why you have been declared righteous and it's not because of your own personal good works. But even as Paul says that he says the goal of God for every believer is that, you know, the way that we live, we need to live in such a godly way. And these should be such good works that, you know, it will lead others to the saving grace and the knowledge of Jesus Christ and will point them to this perfectly righteous one that is Jesus Christ. Okay. So that is why he's talking here in a little length about the whole discourse of salvation because he wants to say that, you know, even though you don't receive salvation by a good works, but it's important for God that, you know, what you have received as a merit, as a favor, as grace and as God's kindness and compassion, that will translate into good works which will lead others to Christ Jesus. Any questions so far on Titus chapter 3 verses 1 to 10? Any questions? Okay. There are no questions and we'll move on to verses 9 to 11. Can somebody read verses 9 to 11 please? Can Abhishek read verses? Okay, Susan, go ahead. Sorry. But avoid foolish questions and genealogies and contentions and strivings about the law, for they are unprofitable and vain. A man that is an heretic after the first and second admonition rejects, knowing that he that is such is subverted and sinned being condemned of himself. Amen. Thank you, Susan. And here Paul goes on to talk about, you know, the same thing that he has been mentioning again and again, you know, avoid foolish disputes with people who are false teachers who are talking about all of these Old Testament genealogies and, you know, things about the law and how they need to keep certain kind of rituals about food and, you know, circles of sin and all that, you know, explain quite a lot of this when we studied Romans, when we studied first and second Timothy also in Titus chapter 1. So basically, again, Paul is saying avoid all of these useless discussions because all of this is of no use. It's unprofitable. And he talks about foolish disputes, genealogies, writings about the law. These are four descriptions, not for different errors of false teaching, but he's basically saying these are four descriptions that together describe the nature of what Titus and the believers at Crete and all believers may face from, you know, different false teachers. So he's saying, you know, foolish disputes basically these false teachers, you know, keep talking, exchanging words, and they have no genuine, you know, desire to know the truth, to search for the truth. Not heeding the clear teachings of scripture. All they want to do is just, you know, talk, talk, talk some words which is absolutely, you know, foolish, which has no end and is not beneficial in any way. And then he goes on to talk about genealogies and disputes of the law which I've already mentioned, you know, all the fictitious things that they have added to the Old Testament genealogies of these Old Testament which they want everyone to look into, believe, read, and, you know, make it part of their salvation experience. He says, all this is unprofitable and useful, and you're sorry, useless. And he says, you know, what is useful is, you know, just preach and teach the gospel of the truth, you know, the truth of the gospel, just preach and teach that. And that is more than enough. Don't waste your time on just debating with these, you know, false teachers. And then, verses 10 to 11, he says, you know, reject a divisive man, which reject means, you know, avoid, shun, formally excommunicate, you know, just shun, avoid such people. But, you know, he does not mean that, you know, you need to formally excommunicate them. He says, shun them, avoid them, don't argue with them, have nothing to do with them. Basically, you know, it just means have nothing to do with them, you know, either in warning or rebuking or dialogue or discussion. So any of these means just don't do have anything to do with them. Don't even, you know, warn or rebuk or have any dialogue or any discussion with such people, with such a divisive man. A divisive man basically means a man who causes division among people because of their teachings. And he says, you know, the first and the second admonition, which means, you know, exalt them once, twice, and if they refuse to obey, just leave them alone to their own plans. And that's why he says, you know, don't even warn them after that. You know, once or twice, just tell them and after don't even warn or rebuk or have any kind of dialogue or discussion with them. Okay. We stop here and we'll continue after the break with verse 10 and verse 11. Okay. Enjoy your break and I'll see you after the break. Thank you, everyone.