Exposition of the Epistle to Titus

THEOPHYLACT’S COMMENTARY ON THE EPISTLE TO TITUS

CAPUT I

^AVER. 1. *Paul, a servant of God, and an apostle of Jesus Christ.* He places these titles without distinction, at one time calling himself the servant of Christ and apostle of God, and at another time the reverse. For he knows of no difference between the Father and the Son.

*According to the faith of God’s elect, and the acknowledgment of the truth which is according to godliness.* You may understand this in many ways: either that I am an apostle so that the elect may believe through me; or that I was ordained an apostle, not according to any achievement of my own, but as it pleased God to entrust His elect to me. Thus, the whole matter belongs to the grace of Him who entrusted this office to me; and I did not receive this dignity because I was worthy, but on account of the elect. Then, to show that we too must contribute something, he added, *and the acknowledgment of the truth*—that is to say, because I acknowledged the truth of this doctrine, I was therefore entrusted with it. Or rather, not even our acknowledgment is our own, but He Himself is the author of this, too. For we are first acknowledged by Him, and thus we acknowledge Him. Or it means that I believed just as the other elect have, and I acknowledged the truth. He said *of the truth* by way of contrast to the Jewish ceremonies. For those were not the truth, nor yet a lie, but types and shadows. And by calling us "the elect," he effectively casts those others aside. For even if they were once the elect, they are so no longer. Observe, moreover, that faith comes first in place, and then knowledge emerges from this, and not from calculations. But having said *of the truth*, he added, *which is according to godliness*, because there is also true knowledge regarding worldly matters. For example, one may know agriculture or architecture truly. Yet the discourse here is not about that truth, but about that which is according to godliness.

^CVER. 2. *In hope of eternal life.* Having enumerated the benefits with which God has adorned us in the present age, he recounts at the same time those which He is to grant in the future. For the very knowledge of the truth serves as a great benefit to us, who have been freed from error. And for this very thing, He bestows upon us eternal life as a recompense. For since we have acknowledged Him, he says, we hope for eternal life as well. Do you see how, from the very beginning, he recounts the benefits of God so as to make the bishop himself, and even more his disciples, ^D more ready to please their Benefactor? Furthermore, when he says, *in the hope of eternal life*, he shakes the foundation of Jewish rites. For they held the present life as their recompense.

^A *Which He promised, who does not lie, before eternal times.* If He is truthful, He will certainly give what He promised, even after death. From eternity, however, He decreed these things, and not out of a change of counsel. Nor is it because the Jews did not approach Christ that He gave these things to us, but it was so destined from eternity, and He loved us before the ages. And it is a proof of our nobility that we were loved from the beginning. ^B

VERS. 3. *But in His own times He manifested His word in preaching.* Lest anyone should say, “Why did He delay the donation of those things which were ordained before eternal times?” he says it was for the sake of dispensation, and to do it at the proper time. For Scripture knows the “proper time,” as in the text, *It is time for the Lord to act* (Ps. CXVIII, 126). “In His own times,” he says, that is, in times suitable and due. But what did He manifest? “His word,” he says, that is, the Gospel. How? “In preaching,” that is, manifestly, with liberty and confidence. He who preaches neither adds anything, nor subtracts; so we also preach those things which were enjoined upon us, only in the hearing of all, as Christ also said: *Preach upon the housetops* (Matth. x, 27), commending the liberty of the dogma through the manner and the place. Observe, moreover, that the sequence of facts required saying thus: “But in His own times He manifested it,” that is, eternal life; but he did not frame it so, but “He manifested His word.” And rightly so. For the Gospel contains all things, both those given to us for the present, such as piety, faith, truth, and those which will befall us in the future, namely, eternal life. Some, however, understood “the word” Himself to be the Son. ^C

*Which is committed to me, according to the commandment of God our Savior.* Meaning, which preaching I was entrusted with. If, therefore, it was entrusted to me, I ought not to think things unworthy of the One who entrusted it to me, nor to dissemble, nor to be resentful toward that which was entrusted to me. But it is also according to a command of His that this is my task, which is to say, I am even forced to do this against my will. For of things to be done, some are fulfilled by commandment, others by exhortation; for example: *Be reconciled to thy brother* (Matth. v, 25), is a commandment, and he who does not do it is punished. But that, *Sell all thy possessions* (Matth. xix, 21), and, *He who is able to take it, let him take it* (Matth. xix, 12), are exhortations, and he who does not do them is not punished. ^D I therefore, he says, was entrusted with the preaching by commandment, that is, so that it is necessary for me to perform it. *For woe is unto me*, he says, *if I preach not the gospel* (1 Cor. ix, 16). And this is not a matter of ambition, but of necessity. And whose commandment is it? God’s our Savior. Therefore, since God, willing to save us, has commanded these things, how shall I not serve Him for this saving work?

^A *Ver. 4. To Titus, my genuine child.* For it is possible both to be a child and not a genuine one, just as a fornicator who is a Christian, or a greedy man, is a child in that he was reborn in baptism, but not a genuine one, since he is unworthy of the Father. *According to the common faith.* Having called Titus a child, and having himself assumed the rank of a father, he again diminishes this honor, saying that I have nothing more than you according to the faith; for it is common, and by it both I and you were born. How then does he call him a child? Either to manifest his affection, or because he himself baptized him. Insofar as the faith is the same for both, they are brothers to one another. Insofar as Paul baptized Titus, he is a father. Therefore, the phrase "according to the common faith" indicates the brotherhood. ^B *Grace, mercy, peace, from God the Father, and from Christ Jesus our Savior.* By this also he declares the brotherhood when he says "from God the Father," and rouses Titus so that he may remember whose son he is—namely, God’s. Note also how he prays for the same things for the bishop and teacher as he does for the private individuals. For he himself is in greater need of the grace of God, as one who bears many burdens; and of mercy, as one who is accountable for many things; and of peace, as one who is attacked by tumults and countless weapons. For a single good deed raises a bishop to heaven, and a single sin brings him down to Hades. ^C *For this cause I left you in Crete, that you might set in order the things that are lacking.* Just as in a household, those who are set over different ministries do different things, in this same way they also had one part of the world or another distributed to them, and all were laboring. This, then, he hints at here as well by saying, "I left you in Crete," as one who had himself departed elsewhere in order that he might labor there. Note also how he is not ashamed to write to his disciple, "that you might set in order those things left out by me." For he was looking to the common profit, not to his own honor. Observe, moreover, how the things that involved labors and struggles he corrected himself; but the things that brought either honor or praise, these he commits to the disciple—namely, the ordinations of bishops and other things that were in need of greater perfecting. ^D *And appoint elders in every city, as I directed you.* By these he means the bishops, just as in the Epistle to Timothy. He says, "in every city," for he did not wish for the whole island to be entrusted to one man, but for each city to have its own shepherd. For in this way the labor would be lighter, and the care more precise. *If any is blameless.* If he leads a life free from accusation, if no one has taken hold of his manner of life. [alt-version omitted]

^A His earth. For if the light, he says, is darkness, how great is the darkness? *The husband of one wife.* In order to bridle the heretics, who used to censure marriage, he receives into the episcopacy some one joined in matrimony. For marriage is so precious that one can even ascend the holy throne with it. But in order to chastise the lascivious, he says, "the husband of one wife." For he who has kept no benevolence for her who has passed away, how will he preside well over the Church? *The bishop must be blameless.* But a bigamist is not blameless, even if this is permitted by the laws of those outside.

*Having faithful children, not in an accusation of profligacy, or insubordinate.* For he who has not instructed his own children, how will he regulate others? It is obvious that if from the beginning he had brought up the boys well and diligently, they would not have become insubordinate. For sins are not by nature such that they exceed such great diligence. And he did not say simply "not profligate," but that they should not have even the slightest accusation of profligacy, nor be subject to an evil suspicion.

For the bishop must be blameless, as God's steward. How, then, would he be blameless if he should have children who are unbelieving and untaught? God has set him over His own house; he holds the place of God; therefore, he must be examined in every respect.

^B *Not haughty.* For the rulers of this world exercise power over those who are unwilling, and therefore they use haughtiness, that is, self-pleasing. But a bishop, ruling over those who are willing, ought not to be haughty, so as to act self-willedly and after his own mind, and without the judgment of those he rules; for this is tyrannical.

*Not irascible.* To self-pleasing there follows necessarily also irascibility, from which the bishop must also consequently abstain. For how will he teach others to control this passion, if he has not taught himself? ^C

*Not brawling.* That is, injurious. For what is the need of injury? It is necessary to terrify the disobedient with the threat of hell, not to treat them with injury.

*Not a striker.* Neither striking with his hands, nor with bitter and harsh words at unseasonable times. For he is a physician. And the physician heals wounds, rather, he does not strike himself.

*Not a lover of base gain.* That is, displaying great contempt for money. For every gain, even if it is just, is base for a bishop.

*Hospitable.* Not only not seeking gain from others, but also distributing his own things to strangers.

*A lover of good.* He calls him mild in this way, the moderate man, the man who does not envy.

*Sober.* That is, pure.

*Just.* In matters toward men, that is, impartial. ^D

^A *Holy.* That is, pious in divine matters, omitting nothing of those things which are owed to God. *Continent.* Not only regarding food, but also exercising mastery over the tongue, and the hands, and unchaste eyes: for this is true continence.

VERSE 9. Amplectentem eum, qui est secundum doctrinam, fidelem sermonem.

VERSE 10. Sunt enim plerique inobedientes, vaniloqui, et seductores.

VERSE 11. Quos oportet redarguere.

VERSE 12. Dixit quidam ex illis, proprius ipsorum propheta: Cretenses semper mendaces, malæ bestiæ, ventres pigri. Testimonium hoc verum est.

why does Paul at one point bring forward a testimony from the Greeks, and why does he praise it, even though it does not sit well? Furthermore, who is the one who said these things? The one who spoke, then, is Epimenides, who is held in the highest regard among the Greeks for his divinations and apotropaic rites, and who is considered to excel in prophecy. This man, therefore, seeing that the Cretans had built a tomb for Zeus and were honoring him as one of the humans, as if zealous on behalf of his own god, composed these lines to Zeus: "The Cretans, those who are such and such, built a tomb for you; but you did not die, for you exist forever." ^A Paul now testifies that this usage is true. How, then, does he do this? For if it is truly spoken, then Jupiter is immortal. But he did not speak the testimony as true with an eye toward this, but because he called the Cretans liars and the rest. And what need is there for a Greek testimony? Thus he put them to the greatest shame, bringing forward to them a testimony of their own abuse from their own domestic bard. Paul is accustomed to doing this, just as he discoursed to the Athenians from Aratus; what that man attributes to the falsely-named god Zeus, he himself testifies to the true God; ^B since they are rebuked even more sharply from their own sources, just as he always debates with the Jews from the prophets, and not from the Gospels. God also does this, drawing everyone in from the things they are accustomed to and believe—for instance, the Magi through a star, Saul through the ventriloquist, because that man put his faith in her; and the soothsayers through the oxen that were drawing the ark. Not that the soothsayers speak the truth, but He refutes them from their own mouths. And He allows Balaam to bless and to prophesy. For He is accustomed to always condescend for the sake of our benefit. How, then, did Christ, and this very Paul himself, prevent the demons from speaking and bearing witness to them? ^C Because the signs were sufficient to persuade, and Christ was preaching Himself, and that was enough. Moreover, the demons were not being worshipped; for it was not an idol that was speaking. For this reason they are forbidden to speak. Verse 13. For which cause reprove them sharply. Since, he says, they are also liars—which is a mark of dishonesty—and shameless, and gluttons, there is need for a severe and striking word for them, since gentleness does not benefit them. For just as he who strikes the gentle destroys him, so he who flatters the shameless corrupts him, not allowing him to know himself. But here, he says that it is not the outsiders, but their own people who must be reproved. ^D That they may be sound in the faith, not giving heed to Jewish fables. Soundness, therefore, is this: to introduce nothing spurious or foreign to the faith; for to subject oneself to the law is not for one who trusts in faith.

sufficient; but such a thing is no small evil. As for the Jewish myths, they are so for a double reason: because the matter is untimely and therefore useless, and because it is harmful to apply one's mind to them. As, therefore, one ought not to believe myths, so neither should one believe these. Yet the holy books of the Old Testament, when understood rightly, are in no way myths; for how could they be myths, when from them we are taught the truth of the Gospel? But the misinterpretations and the traditions of the Jews, these are the myths. Hear therefore also what follows. ^A

VERS. 14. *And from the commandments of men that turn away from the truth.* Do you see what he calls myths? The commandments of men, as it is written in Isaiah and in the Gospel, and other things, namely the observances of foods, as from what follows it is clear.

VERS. 15. *To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and conscience are defiled.* Therefore, they are not by their own nature pure or impure, but by the will of those who partake of them. For since they are pure and religious in mind, they know that all things are pure, as they are the creatures of God, and that only sin is impure. For even if the law had some impure things, it did not have them simply, but in order to restrain indulgence, knowing that the Jews, being given to gluttony, would not otherwise have obeyed. But if those who eat are base and impious, to them all things are surely impure. How? Because even fish, as they often feed on human flesh, and birds which seem clean, since they eat dung, might appear ^B impure to one who examines them in this way. So too, the sordid mind, thinking wrongly about these things, defiles them for itself, though they are not of such a nature; just as one who suffers from a stomach ailment thinks foods unpleasant, even if they are sweet; and to one who suffers from vertigo, the earth—which nonetheless remains fixed—seems to spin around; for such is the perception caused by his disease. These things also apply against the Manichaeans, and against the Marcionites, and the heretics recently sprung from them, who are commonly called Galatae. ^C

VERS. 16. *They profess that they know God; but in works they deny him, being abominable and disobedient, and to every good work reprobate.* Do you see what makes one impure and abominable? To have wicked and sordid works. For truly, faith without works is dead. And the dead man is abominable and reprobate for every sort of work. ^D

CHAPTER II

VERS. 1. *But speak thou the things that become sound doctrine.* Even if they are disobedient and reprobate, you, however, do what is your duty: do not be silent, even if they do not receive it.

VERS. 2. *That the aged men be sober.* Since the vice of old age is

^A is sluggishness, forgetfulness, and torpor, he says for this reason, *Let them be sober*, that is, wakeful and alert.

*Chaste, prudent.* He calls the wise "chaste" (sōphronas), from the fact that they have sound minds (sōas phrenas). For there are among old men some who are insane, rabid, and senseless, some through wine, others through faint-heartedness.

*Sound in faith, in love, in patience.* Patience is the most fitting precept for elders, because of their hot-tempered nature and their irritability.

VERS. 3. *The aged women likewise in holy attire.* He speaks of the elderly women, who ought to appear honorable in both their dress and their apparel. ^B Some, however, understand this as referring to the deaconesses in the Church, whom he wishes to be seen as adorned also by their very clothing, that is, distinguished by their sacred ministries.

*Not slanderers, not enslaved to much wine.* For since old age is cold, it craves wine; then, being weak and unable to endure it, it is overcome—not by moderate wine, but by much—and from this comes a propensity for slander.

*Teachers of good things.* How then does he say elsewhere, "I do not permit a woman to teach"? There he speaks of common teaching in the Church, which is forbidden to women; here, however, it is about domestic teaching, which takes place privately among women. That this is what he means, hear from what follows. ^C

*That they may train the young women to be lovers of their husbands.* Not only their own daughters, but all young women in general. For let every older woman teach the younger; and first, the cardinal point of domestic goods: the love of their husbands. For if this exists, the rest will follow: the prosperity of the house and the abundance of wealth; just as, if it is absent, even if everything else is present, it will all flow away.

*Lovers of their children.* For she who loves the root, that is, the father, will much more also love the fruits, that is, the children.

*Chaste, pure, keepers of the house, good.* For she who loves her husband will be both chaste and pure, that is, ^D pure in both body and mind from the contact and desire of strangers; but also a good keeper of the house, that is, a good manager. For she who loves her husband also takes care of the house, not occupying herself with untimely luxuries and adornments. For whom else would she seek to please, having once pleased her beloved? And consider how Paul, he who detaches himself from the things of this world, now takes thought

^A for the affairs of the household, because when these are in good order, spiritual matters will also be well.

*That the word of God be not blasphemed.* Do you see that he is concerned primarily with the preaching, not with worldly affairs? For if a believing woman dwelling with an unbelieving husband is not conspicuous in virtue, the blasphemy passes over to the faith.

6. *Younger men likewise exhort to be sober-minded.* He appointed older women as instructors for younger women, taking care that women should instruct women; but for the younger men, he appointed Titus himself, a man for men; for he maintains propriety everywhere. And what is it that he must urge or admonish them? To be sober-minded; for the fire of improper desires especially troubles those of young age, which one must extinguish, and hasten toward sober-mindedness.

7. *In all things showing thyself a pattern of good works.* Let the older women, to be sure, teach the younger, but do you yourself teach the younger men. But let the brightness of your life be a common school and an archetype of virtue, like some primary image set before all who wish to copy any of the good things in it.

*In doctrine showing uncorruptness.* Repeat "showing." Let not, he says, the things you teach be corrupted or vain, but sound and of right reason.

^B *Gravity.* Let the doctrine contain nothing juvenile or that which would distract the foolish on account of levity, but let all things be venerable and worthy of God.

VERS. 8. *Sound speech, that cannot be condemned.* That is, of correct faith, which holds nothing reprehensible.

*That he who is on the contrary side may be ashamed, having nothing evil to say of you.* By "he who is on the contrary side," he means either the devil or anyone serving him.

VERS. 9. *Exhort bondservants to be obedient to their own masters, and to be well-pleasing in all things.* Therefore, he who separates wives from husbands under the pretext of temperance, and causes servants to desert their masters under the pretext of piety, is not "irreprensible." For he gives many occasions to all, and opens the mouths of all against the faith.

VERS. 10. *Not answering back, not pilfering, but showing all good fidelity.* Observe that he requires of servants those things which please masters most of all, namely, not to answer back, not to steal, but to be faithful. For to those who are occupied with worldly businesses, these things are of greatest concern.

*That they may adorn the doctrine of God our Savior in all things.* For if servants conduct themselves in such a way, this redounds to the glory of Christianity. For when a Greek sees his own servant thus instructed by Christianity, how shall he not admire the dogma, to which such

^A strength resides, that it can reform such a soul? For the race of servants is always somewhat impetuous and difficult to manage, because they are not well brought up, being neglected by their masters, and not regulated by the words or the company of good men. Therefore, it was not for nothing that Paul said in another place: "As serving God, and not men" (Eph. vi, 7). For even if you serve your master, the honor still returns to God, because your goodwill toward your master takes its starting point from the fear of Him.

"For the grace of God that bringeth salvation hath appeared to all men" (Tit. ii, 11). Since he had demanded much and great things from servants, namely that they should adorn the doctrine of the Lord by their own virtuous life, he now shows that he does not demand such great things from them without cause. For grace has appeared also to them, even though they be servants. For "to all men," he says. And He has granted them, too, the remission of many sins, wherefore it is fitting that they also should, for the future, base their life upon the glory of their benefactor.

"Instructing us that, denying ungodliness and worldly desires" (Tit. ii, 12). And from this point he brings them to shame. For, he says, since you have obtained God as your instructor, how ought you not to live worthily of Him? And this grace, he says, does not extend only to the forgiveness of past sins, but also makes us secure for the future. For it instructs us that we should live soberly henceforth, having completely denied ungodliness and worldly desires beforehand. Through "denying," therefore, he signifies an aversion that comes from the wholehearted disposition; and by "ungodliness" he names idolatry and wicked dogmas. By "worldly desires," he means greed, gluttony, and the others, as many as do not pass over into heaven, but are useful in this world, and are dissolved with it. For this reason, therefore, Christ came, that we might deny both impious dogmas and a wicked life, hating both with the same disposition. ^B

"We should live soberly, and justly, and godly." "Soberly" does not signify only abstinence from fornication, but also from the rest of the passions. For if you love money, you are not sober; nay, rather you are even more dissolute, insofar as this passion is not even natural. And, in short, whoever is overcome by any other passions whatsoever is not sober.

"In this present world." For this holds the struggle; but the future holds the rewards. ^C

"Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Tit. ii, 13). Behold also the prize, the second appearing, which is truly blessed. And he rightly said, "of the glory." For he speaks of two appearings. And the first, just as also above ^D

prepared for evil things, these show disobedience to authorities. Or, that they may be ready to be persuaded toward good things, not toward impiety or anything else that harms the soul. ^A

Verse 2. *Neminem blasphemare, non litigiosos esse, sed modestos.* Even if someone does evil, do not blaspheme him, that is, do not speak abusively. For our mouth must be pure from abuse. For whether it be true, it is not for us to judge, or whether it be false. See how great the danger is.

*Omnem ostendentes mansuetudinem ad omnes homines.* Both Jews and Greeks, and the wicked and the unjust.

Verse 3. *Eramus enim aliquando et nos insipientes, inobedientes, errantes, servientes desideriis et voluptatibus variis.* In the Epistle to the Corinthians ^B he strikes fear with things to come, so that they may not judge, saying, "Let him who thinks he stands, look to it lest he fall"; but here, he makes them more temperate by means of things past, saying, "Let us not abuse others, since we ourselves formerly sinned worse." This is what the thief also said to the other thief: "That we are in the same condemnation." But when were we foolish? Before Christ. For how is it not foolishness to serve such gods? To offer human sacrifice, how is that not the greatest error? But we also served various desires and pleasures. Here, understand pederasty, and incest with one’s mother and sister, and other impurities; for in various ways the devil mocked us. ^C

*In malitia et invidia agentes, odibiles, odientes invicem.* "In malice and envy acting," that is, always dwelling in grudge-holding and envy, and having these as it were as a life; hence we were worthy of hatred, since we hated one another. And not undeservedly; for from envy hatred is born.

Verse 4. *Cum autem benignitas et humanitas apparuit Servatoris nostri Dei.* When the Only-Begotten was incarnate, that is, and became like us.

Verse 5. *Non ex operibus justitiae, quae fecimus nos, sed secundum suam misericordiam salvos nos fecit.* "He saved us, not from works which we did": that is, we neither did works of righteousness, nor were we saved through these, but His goodness accomplished the whole.

*Per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit in nos abunde per Jesum Christum Servatorem nostrum.* ^D O miracle! We were so immersed in wickedness that we could not even be purged, but needed regeneration. For this is regeneration and renewal, the second birth and a new creation. For just as a house...

^A we do not shore up, but tear down to the foundations and build anew; so also God did not repair us, but fashioned us anew from above. How? Through the Holy Spirit. For, he says, so that you might not seek the manner, the Spirit accomplished the whole. Whence is this evident? "Which he poured out," he says, "richly upon us." For not only did he remodel us through him, but he also gave him to us ^B in abundance, so that this might be demonstrated through him. And with reason: for since he purified us, then also he filled us with the Spirit abundantly. For this is what "poured out" means; for the pure does not enter into the impure. These things, however, came to pass through Jesus, since he himself is the mediator and dispenser of all good things to us.

VERS. 7. *That being justified by his grace, we might become heirs according to the hope of eternal life.* Again [he says] "by grace," and not by [our] due. This also teaches humility; for we achieved nothing of ourselves. Furthermore, it makes us have good hope ^B regarding future blessings. For if he saved us, so desperate and lost, by grace, much more will he grant future blessings to those who have been justified. That we might become, he says, heirs of eternal life, even as we hope. Or because we are already heirs, as far as hope is concerned.

VERS. 8. *Faithful is the saying.* Since he had spoken of future things, he adds authority to his word. For it is plain from what preceded; for he who gave such things will also give the future ones. *And concerning these I want you to be steadfast, so that they who believe in God may be careful to maintain good works.* ^C Since he had made mention of the ineffable goodness of God, he says, "I want you to teach [them] thus regarding these things, so that the faithful may learn to be not only humble-minded and not reviling others, but also merciful." For he who considers the mercy he himself has received from God will also himself be merciful. *That they may be careful*, he says—that is, that they may give diligent effort, and eagerly strive to succor those unjustly oppressed—to provide for widows, orphans, and, to speak in one word, anyone in need. For this is what [the phrase] "to maintain good works" indicates: and let them not wait until the needy come to them, ^D but let them themselves take care of them. These things are good and profitable to men. The care and the administration of good works, or the very good works themselves.

VERS. 9. *But avoid foolish questions, and genealogies, and contentions, and strivings about the law.* For they are useless and vain. He calls the foolish "useless," such as those which the Jews bring against the faithful. And the "genealogies," which the same people construct, tracing their own genealogy back to the patriarchs and boasting in those ancestors. *Avoid*, therefore, that is, reject. For one must not neglect necessary works, and consume time in vain talk and useless wrangling. For what is the utility of a conflict of this kind, where no one is led captive to Christ? How, then, did he command above to stop the mouths of those who contradict? If they are harmful to others, then they must be restrained. Their own

profit, nor even to attempt to speak with them at all; for they will not be benefited, as they are incorrigible.

^A Ver. 10, 11. *A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.* How then does he say elsewhere: *If God peradventure will give them repentance*? There he speaks of those who show hope of their amendment; but here he calls the incorrigible man a heretic, who is wholly perverted, and who is self-condemned, that is, inexcusable. For he cannot say, "No one admonished me, no one taught me." When, therefore, after the admonition he persists in the same things, he has condemned himself by his own judgment.

^B Ver. 12. *When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.* For what reason, having entrusted so great a Church and so great an island to Titus, does he again draw him to himself away from the work? That he may profit him more, and may confirm him still more for the work, having examined him in those things for which he was entrusted. Now Nicopolis is a city of Thrace, lying upon the Ister.

Ver. 13. *Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.* He thus calls one who is experienced in the Jewish laws; for such was Zenas. But Apollos was more eloquent and mighty in the Scriptures. Not yet, however, had the Churches been entrusted to these. And the phrase, *that nothing be wanting unto them*, is to be understood thus: Take care that those things of which they have need be abundantly supplied to them, so that they may lack nothing, namely of food and clothing.

^C Ver. 14. *And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.* It is as if he said: It was in my power to have made those mentioned above lack nothing through others, but I do not wish it; so that ours, that is, those who are with you, may learn from the fact of providing for these, to maintain good works, that is, to care for those in need, both with money, and with words, and in all ways; not so that the needy may gain so much, but that they themselves may have fruits from the philanthropy toward their fellow-men. For indeed, the Lord also, having fed the five thousand, was fully able to feed Himself and the disciples always, but nevertheless He willed to be fed by women, so that they might gain from it. So also in our case, it does not benefit the poor ^D as much through our sharing, as it benefits us through them. For the poor are to us the authors of the forgiveness of sins, and of a boldness toward God.

Ver. 15. *All that are with me salute thee. Greet them that love us in the faith.* Either those who love him faithfully and without guile, or those who love the faithful, that is, the Christians.

Grata cum omnibus vobis. Amen. He prays that the gift of God may be preserved for them, or that the benevolence of God may be with them always, preserving them by his grace. And may it also be with us, who are most in need of it, and may it guard our souls and bodies in the Holy Spirit. To whom be glory forever and ever. Amen. ^B

THEOPHYLACT, ARCHBISHOP OF BULGARIA EXPOSITION OF THE EPISTLE OF SAINT PAUL TO PHILEMON

Argument of the Epistle to Philemon