3. Exhortations [to be given] according to the age of each individual. A 4. Concerning servants, so that they too may serve worthily of the grace of Christ. 5. Concerning the obedience due to rulers, as befits the gentleness of Christ. 6. Exhortations concerning avoiding heretical disputants.
THE EPISTLE OF PAUL THE APOSTLE TO TITUS
PROŒMIUM
B 1, 1-4. *Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect and the acknowledgment of the truth which is after godliness, in hope of eternal life, which God, who cannot lie, promised before the world began; but hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour; to Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.*
He places these without distinction, at one time calling himself the servant of Christ and the apostle of God, and at another time the reverse. "According to the faith." By reason of faith, that is, because I became an apostle in order that God’s elect might be entrusted to me to teach. Or, in this way: I am an apostle so that C the elect may believe through me, and acknowledge the truth of godliness, which is Christ. Or in this way: That I am an apostle and that the elect have been entrusted to me did not happen to me by chance, but because I knew the truth of godliness. And what is this truth? Christ. He says correctly, "of the truth which is after godliness," as if there were also another truth, not after godliness, such as the knowledge of some craft. "In hope of eternal life." It would have sufficed in itself, and in place of a thousand rewards, to know the truth; but now the magnificent God gives rewards even for this very thing, namely, eternal life. Regarding the acknowledgment of truth, he says, which comes to be because of the hope D of eternal life. Or, he says "eternal" by making a comparison to the Jewish things: for those had a promise of present life. "God, who cannot lie." If He cannot lie, He will certainly fulfill what He promised. "Before the world began." He says that God did not decree this from a subsequent intent or change of mind, but from the beginning. And it is a very great dignity, that from the beginning He
beloved. A *“But he manifested.”* What did He manifest in due and proper times? The life which He promised before eternal ages. For His Word, that is, Christ, is both life and the giver of life. For this reason, having said that He promised life, he did not add, “He manifested in due times the life which He promised,” but rather, “His Word through preaching,” as if His Word—that is, Christ—is the cause and giver of that life. “By preaching,” that is, manifestly and with boldness. *“Wherewith I was entrusted.”* Which preaching I was entrusted with. And from his saying, “I was entrusted and according to the commandment of God,” he signifies that it is necessary and unavoidable, whether one is willing or not, to preach. This, he says, you also do, O Titus. *“To Titus, my genuine son.”* It is possible to be a son by being baptized by him, but not genuine, due to being a sinner. But the cause of your being my son, he says, is the common faith. He praises Titus as having nothing more than himself in the faith. — *Otherwise.* Titus is Paul’s son, inasmuch as he was instructed by him in the faith, but by the common faith, that is, from baptism, he is Paul’s brother. For there is one Father, Christ, and one mother, the font. *“Grace, mercy.”* Deservedly he prays for grace and mercy for Titus, who was a teacher. For unless you steer the people with these rudders, he says—namely, grace, mercy, and peace—the ship of the Church will be overturned.
CAPUT I.
C On suitable teachers for the ministry and for the refutation of the disobedient.*“For this cause I left you in Crete, that you might correct the things that are wanting, and ordain elders in every city, as I appointed you, if any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly.”*
You see them having divided the world among themselves like one family, and each one caring for what was his own? But consider the athlete of Christ. Where there was danger, he himself arrives; but where some honor was to be gained, he sends his disciples. For this reason he had left him to appoint bishops in every city, having already made him a bishop. And see, he is not ashamed to write to his disciple, *“Correct the things left by me,”* he says, *“that were wanting.”* For there was but one concern: the salvation of all. *“Elders in every city.”* For he did not want the whole island of Crete, which was large, to be entrusted to one bishop, but for each city to have its own shepherd. He calls the bishops “elders.” *“If any be blameless.”* Let his life, he says, be clean from accusation, and let no one have an opportunity to mock his life. *“The husband of one wife.”* Let him know only her who is legitimate. He silences the heretics who abominate marriage, as they are able, even with marriage, to preside over someone as a bishop.
of one wife.” Let him know only her who is legitimate. He silences the heretics who abominate marriage, as they are able, even with marriage, to preside over someone as a bishop. A
1, 7-8. *For a bishop must be blameless, as the steward of God, not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.*
To be "blameless" is a general precept. For "blameless" contains everything that is to be enumerated; that is to say, one against whom no charge can be made. “As the steward of God.” Since, he says, the dignity is great, there is need of great vigilance. “Not self-willed.” For he who cannot master himself, how shall he be able to be useful in ruling others? “Not given to wine.” That is to say, not insulting. “No striker.” Not one who strikes the consciences of his brothers. B “Not given to filthy lucre.” Such as one who is needy is accustomed to be: as if any gain, even if it appears just, is filthy for a bishop. “Holy.” Pure from the passions. “Temperate.” Not only regarding food, but also regarding the passions. “Faithful word.” Either of what is true, or that which is supplied through faith, and not from human thoughts or reasonings. He said therefore: “As he hath been taught,” signifying that he can teach even without external wisdom. For there is no need, he says, of demonstration, or of [a] natural or philosophical [argument], but of doctrine and utility. “That he may be able by sound doctrine both to exhort.” This, moreover, will come from prudence and from knowledge of the Scriptures. C Sound doctrine is that which teaches both true dogmas and a right life. “And to convince the gainsayers.” For he who does not know how to fight against enemies, and to bring into captivity every thought to the obedience of Christ, will do none of the things that are fitting.
CHAPTER II
*Against those who proclaimed carnal purifications, and concerning spiritual virtue.*1, 10-11. *For there are many unruly and vain talkers and deceivers, especially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.*
He has laid down the root of all, from which the rest also arise. For he who is D disobedient, he himself indeed refuses to obey, but he desires to rule and to preside over others. Hence, it is necessary that he who rules with ecclesiastical authority should also teach; but he who teaches before he has learned, because he does not obey others, is rightfully found to be a vain talker and a deceiver. “Especially they of the circumcision.” For Christ also reproached these men for desiring preeminence, a disease they did not abandon even after they had received the faith. “Whose mouths must be stopped.” For if the bishop has been entrusted with the protection and guidance of others, but ignores the vain talkers and deceivers, he becomes the cause of harm to those who are perishing. And he does well to say “must be stopped”...
that is, that by the force of reproofs they may not even be permitted to speak, and so listeners may be found here as well. “Teaching things which they ought not, for the sake of dishonest gain.” There is nothing that this affection does not persuade one to transgress. B
I, 12-14. “One of them, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’ This testimony is true: for which cause reprove them sharply, that they may be sound in the faith, not giving heed to Jewish fables and commandments of men who turn away from the truth.”
The question is asked, why ever did he bring in a testimony from the Greeks, and commend it, especially when it was not rightly spoken? And what is the testimony? “The Cretans built a tomb for Zeus.” Therefore one of the poets says: “A tomb, O King, the Cretans fashioned for you: but you did not die, for you live forever.” Part of this utterance is, “Cretans are always liars,” etc. The Apostle, however, has testified that this statement is true. But if this testimony is true, then Jupiter will be immortal. But we say that in this sole point he said the testimony was true—that he called them liars. Whence he says: “This testimony,” namely, that he says they are liars. To be sure, one might say, let this be so; but why did he produce a testimony from the Greeks? And we say that he was causing them the greatest shame to bring forward a domestic and proper testimony of their own impropriety. For since they do not have faith in those who are among us, he brought their own accusers to them. God was doing this also when He indicated Christ to the Magi through a star, because they were occupied with astronomy, as if admonishing them by their own means. And again, [the prophets] from the oxen dragging the ark. And Saul from the woman having a familiar spirit, since he believed in her. By these means, God was lowering Himself. Nor do these things contradict the fact that Christ and, later, the Apostles forbade demons to speak; for signs were being performed which were able to persuade, and there was no need to persuade men by those in whom they believed. C
“For which cause reprove them.” Since, then, he says they are headstrong, he reproves them more sharply. These men, he says, could not be persuaded by gentleness, “that they may be sound in the faith.” To be sound in the faith is when one introduces nothing alien into it, neither Jewish nor Gentile. “Jewish fables.” Jewish matters are called fables for a double reason: both because their time has passed, and because when they were in their own vigor, they were a type of truth and not the truth itself. “And commandments of men.” He means the observances concerning foods, as is manifest from what follows.
“To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure, but both their mind and conscience are defiled. They profess to know God, but by their deeds they deny him, being abominable and disobedient, and to every D
...an evil work, and reprobate. But do you speak what is fitted for sound doctrine. A Why then did the law given to the Jews hold an observance of unclean foods? And we say: It is not because they were impure that God so decreed it, but that by this means He might restrain the great self-indulgence and carelessness of the Jews, who were eating everything without distinction. For the pure and the impure is produced strictly from the mind of those who eat. Since, according to nature, all things are pure to those who do not inquire too curiously; but to those who are not like this, all things are impure, though they are not in themselves impure: for only sin is impure. "But to the defiled." So, according to the defiled way of thinking, things become impure; just as to one laboring under a disease, everything is unpalatable because of the sickness. "But their mind is defiled." No food, he says, is impure; but their mind and conscience is impure, and they render foods impure by their own suspicion. "They profess to know God." This is truly impure. For without works faith is dead. "But do you speak what is fitted." But even if these are such, he says, do not on that account grow sluggish, but do what is yours and teach, even if no one is obeying. B
CHAPTER III.
Admonitions which ought to be delivered according to the age of each.
II, 2-5. Older men to be vigilant, prudent, modest, sound in faith, in love, in patience. Older women likewise in a demeanor that befits religion, not slanderers, not enslaved to much wine, teaching what is honorable, so that they may make the young women sensible, to love their husbands, to love their children, to be sober, chaste, home-keepers, good, subject to their own husbands, that the word of God may not be blasphemed.
"Older men to be vigilant." For to old age, tardiness and slothfulness mostly follow. Therefore he corrects this. "To be." That is, they ought to be, for from common intelligence "ought" is understood. "Prudent." He says prudent. For "prudence" (*sophrosyne*) is, as it were, "soundness of mind" (*sapho-phrosyne*), the salvation or health of the intellect. For he would not have required on the part of those who have grown old the temperance that concerns profligacy, as this is conceded to be what they have. "In patience." He rightly says that they ought to have tolerance. For surely irritability does not befit old age. C "Older women likewise." He speaks of the deaconesses. And by "demeanor" (*habit*) he means the garments that cover them. "That befits religion." From the very clothing, he says, let them show honorableness, and that they are ready for sacred ministries. "Not slanderers." For from wine follows slander; and especially because the vehemence of wine is hostile to the weaker old age. "Teaching what is honorable." And how does he elsewhere forbid women to teach? And we say that here he speaks of an exhortatory discourse which is held at home, whereas there it concerns presiding publicly and haranguing. And that he allowed them to participate only in the teaching which is delivered at home, the following text indicates: "that they may make the young women sensible," he says. He does not say this about daughters only, but about youth in general, so that... D
and it follows what is written: A "that they may train the young women to be sensible." He does not say this only of daughters, but he subjects youth in general to old age. "To love their husbands." This is the head of all good things that are in the family, from which the rest arise. "To love their children." For she who loves the root will love the branches as well. "Keepers of the home." He calls those keepers of the home who manage the house. Such women are not occupied with their own food, nor with untimely outings. "That the word of God may not be reviled." For if a husband were an unbeliever and had a wife who was a believer, but was insubordinate and had a base faith, he would revile the faith itself, because she is that sort of woman. Do you see how, being primarily concerned for the preaching, he writes these things? B
"Likewise, exhort the younger men to be self-controlled, showing yourself in all respects a pattern of good works, in teaching integrity, dignity, incorruptibility, sound speech that is beyond reproach, so that he who is of the contrary part may be ashamed, having nothing bad to say about us."
Do you see how suitably he has ordained this, having appointed women and old women as teachers for women, but for men, Titus himself? "To be self-controlled," he says. For nothing is so hostile to youth as the love of the body. "Showing yourself a pattern." Let your life, he says, be a common school and example for all. "In teaching." The word "showing" is to be understood as applying to both. "In teaching, then, showing integrity." "Dignity." That is to say, approachability and a kind of humility. "And dignity." That is, not as if speaking as some prince, nor as if speaking with subjects and those in tribute, C but gently and mildy as with children. "And sound speech." That is, of the dogmas, clearly. For if these are present in the teaching, he who is of the contrary part—either the devil or the heretic—will be ashamed, finding no handle against us.
CAPUT IV.
Concerning slaves, that they too might serve worthily for the grace of Christ.
"Exhort slaves to be obedient to their own masters, to be well-pleasing in all things, not gainsaying, not pilfering, but showing all good faith, that they might adorn the teaching of our Savior God in all things."
One must not, therefore, on the pretext of piety, remove slaves from their masters. "Not gainsaying." He urges obedience and trustworthiness; for this is what most of all befits slaves. "That the teaching of our Savior." Rightly he said elsewhere, "As serving God and not men." For even if you serve the master with good will, the pretext has its beginning in the fear of God. For if they are base, he says, they insult Christianity. "For the name of God," he says, "is blasphemed because of you." But those who do the things said, by serving faithfully, adorn the preaching. D
A II, 12–14. *For the grace of God that brings salvation has appeared to all men, instructing us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.*
Then he also sets forth the reason why it behooves servants to be such toward their masters. "The grace of God has appeared," he says, "instructing us." Since, therefore, we have God as our teacher, is it not fitting that we should do what befits His teaching? "That denying." B Now the appearing of our Savior God, that is, the presence in the flesh, not only freed us from former sins, but also made us more secure for the future. For by saying, "denying," he signifies a great separation and abstinence. "Ungodliness and worldly lusts." By ungodliness he refers to the doctrines of the wicked; but by worldly lusts, whatever belongs to the soul and whatever belongs to the body, and, to use a single expression, whatever does not pass over with us into heaven. And that which he says, "soberly," denotes not only the continence which concerns the body and the love of these things, but also toward every passion. "In the present age." For this age has the contest, but the future has the rewards. "Looking for the blessed hope." Behold, also the prizes. For there is nothing truly more blessed than that appearing. C "Of glory." For the second appearing will be with glory, whereas the first occurred in humility. "Of the great God." Where now are the inventors of the impious doctrines, who claim that Christ is not God, or that He is lesser than the Father? For in this place the Apostle openly confesses Christ to be also the great God. "Great," however, is not distinguished against some small god—not at all!—but is used absolutely as "soreat" that nothing greater could be conceived. "A special people." That is, separated from others, abundantly beloved, having nothing in common with the rest of the nations. "Zealous for good works." Do you see that there is also a need for those things which come from us? "Zealous," he says, that is, those who come to virtue itself with much zeal. D For the purging of past sins has come about solely by His benevolence; but the perfecting of that which pertains to virtue is both His and ours.
CHAPTER V.
On obeying authorities as befits the gentleness of Christ.
II, 15; III, 1, 2. *Speak these things, exhort, and rebuke with all authority. Let no one despise you. Remind them to be subject to rulers and authorities, to obey magistrates, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all humility to all men.*
A "With all authority." That is, with vehemence. Since the character of these men was rather harsh, he tells them to be rebuked sharply. "Let no one despise you," that is, disregard you. Do you see how he wishes the bishop also to have some power and authority? "To be ready for every good work." That is, prepared and instructed. "To speak evil of no one," even if he acts badly, even if he falls in some way. For your mouth must be altogether pure from contumely. "For you," he says, "why do you judge your brother? Why do you lay claim to the judgment of God?" For he calls abuse against a brother "blasphemy" in this place. "Gentleness toward all," both Jews and Greeks, and friends and enemies, and those who do wrong and those who slander.
B "For we ourselves were also once foolish, disobedient, led astray, serving various lusts and pleasures, living in malice and envy, hateful and hating one another. But when the kindness and the love toward man of God our Savior appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace, we should become heirs according to the hope of eternal life."
"Against no one," he says, "be contumelious." For we also were wicked, not that we still are. Since, therefore, you were also such a one, and were saved by the grace of Christ, and not by your own righteous deeds, how do you dare to heap abuse upon another? When were we such as this? When, he says, we were in error, when we worshipped idols. It is evident how the Greeks live impiously. For among them there is adultery, fornication, murders, and foul nocturnal vigils, and these they perform as if to the honor of the gods. "Hateful." For when someone reaches the extreme of vice, he hates everyone; deservedly, therefore, he is also hated by all. "The love toward man appeared." Through His incarnation. "Not by works which were of righteousness." He says this not because we lived so piously that we exhorted Him to become incarnate, but because He Himself, when we were unworthy, willed to have mercy on us. "Which we have done." For we did not do them. "Whom He poured out on us." Which Spirit? "Whom," he says, "He poured out on us abundantly through Jesus Christ." We needed much spiritual grace, not only that we might be justified from past sins, but also that we might become heirs of life; for this reason He poured it out. "By His grace." That of Christ, or of the Holy Spirit. "We should become heirs." We should become, he says, heirs of eternal life, which is now in hope for us. — Or in this way. We should become heirs of eternal life, just as we also hope.
IV, 8, 9. Faithful is the saying. And concerning these A things I desire that you affirm, so that they who have believed in God may be careful to maintain good works. These things are good and profitable to men. But avoid foolish questions and genealogies and contentions and legal fights: for they are useless and vain.
Because he had spoken about future things, and things which were to many uncertain, he adds: Faithful is the saying, that is, trustworthy and one which will certainly come to pass. "And concerning these things I desire that you affirm." Both concerning those things mentioned above, and these. Which things? "So that they may be careful," he says, "to maintain good works." That is, toward widows, orphans, those worn out by labor, and the needy, not only spending money, but also exercising concern. For these are good things. "To maintain good works." "But foolish questions and genealogies." By genealogies, he speaks either of the Greeks, who used to recount the lineage of their gods. Such a one, they say, begot such a one. Or of the Jews, who, since they produced nothing good, had recourse to their ancestral lines and from these raised their crests. Abraham, they say, and Isaac and Jacob are our progenitors. "Foolish," that is, bringing no utility. For what profit is it to a sinner to have Abraham as his father? Rather, it brings harm, if, though descended from such men, they have become reprobate. "Avoid," that is, flee, beware. How, then, does he command elsewhere B to stop the mouths of those who contradict, if one must entirely withdraw and avoid them? We say this: those who teach to the perdition of others must have their mouths stopped, but when they contend against you not about dogmas, then yield and avoid them. "For they are useless." Since they will have no good end.
CAPUT VI. Admonitions concerning the declining of questions that cause sedition.
III, 10-15. A heretical man after the first and second admonition avoid, knowing that such a one is subverted and sins, being self-condemned. When I shall send Arteman to you or Tychicus, make haste to come to me to Nicopolis: for I have decided to winter there. Send forward Zenas the lawyer and Apollos diligently, that nothing may be lacking to them. And let our people also learn to maintain good works for necessary uses, that they may not be unfruitful. All who are with me salute you. Salute those who love us in faith. Grace be with you all. Amen.
Yet he says elsewhere: "Lest at any time God give them repentance;" how then does he command to avoid them here? There he speaks of those C of whom there is hope of amendment; here, however, of those who labor under an incurable disease. "Self-condemned." For he cannot bring this forward in excuse: "No one told me; no one admonished me." That which he said, "self-condemned," is either the same as to say "inexcusable," or, "He himself, by his own conscience"
judged by his own conscience. "Da operam ut venias ad me." Why, after having set him over Crete, does he call him back to himself? In order to instruct him more fully and to counsel him as to what needed to be done. Nicopolis is a city in Thrace. A — "Nicopolim." Nicopolis is a part of Thrace, but it borders on Macedonia. It is evident, therefore, that he wrote this Epistle at the time when he was staying in Macedonia and Achaia. "Zenam legisperitum et Apollo." One skilled in Jewish laws. At that time, Churches had not yet been entrusted to them. Now, this Apollos was a great man, and learned, and powerful in the Scriptures. "Ne quid illis desit." Provide for them in abundance: perhaps he is speaking of food and clothing. "Discant autem et nostri." He speaks either of doctrine or of tradition; just as if he were saying: Let them look to show humanity toward those who are in need, and let them support them, whether they be in need of teaching or of necessary things. B "Ut non sint infrugiferi." Since he desires to benefit those who give more than those who receive. "Saluta eos qui nos diligunt." He means either those who loved him personally, or the faithful in general. "In fide vero," that is, through faith.
The end, with God's help, of the Epistle to Titus.
Written from the city of Nicopolis of Macedonia to Titus, ordained the first bishop of the Church of the Cretans.
ARGUMENT OF THE EPISTLE TO PHILEMON
He sends this Epistle from Rome. The occasion for the Epistle is as follows: Onesimus, a servant of Philemon, had fled, and having gone to the Apostle, he was instructed by him, C and became useful to him for service. Therefore, he writes concerning him to Philemon, commending Onesimus to him, that he might turn his heart toward him in sincerity, and no longer regard him as a slave, but as a brother. He even urges him to prepare lodging for him, so that if he should come, he might find a place to stay; and thus he concludes the Epistle. It should be known that this Onesimus was deemed worthy of martyrdom in the city of Rome while Tertullus was holding the office of prefect, suffering the sentence of martyrdom by the breaking of his legs.