Thomas Aquinas

This epistle is divided into the salutation and the epistolary narration, there, "of this matter." In the first, first the person greeting is set down, who is made known in three ways: namely from his name, when he says Paul, which signifies humility. 1 Cor. 15:9: I am the least of the apostles, etc. Likewise from his condition, when he says servant. Ps. 115:16: Lord, I am your servant. On the contrary, Jn. 14: I will no longer call you servants. I respond: the saints are sometimes called servants, sometimes not, but sons. For there is a twofold servitude. One is from fear, which does not belong to the sonship of God, but is divided against it. Rom. 8:15: you have not received the spirit of servitude again in fear, et cetera. The other is from love, which follows upon the sonship of God. And the reason for this distinction is that he is free who is the cause of himself, who does what he wills; but he is a servant who is the cause of another. But threefold is the cause which is the principle of a work, namely final, formal, and efficient. If therefore on account of the final cause, thus all the saints are servants of God, because they act on account of God. 1 Cor. 10:31: whether you eat, or drink, or do anything else, do all things for the glory of God. And this is from love, from which it proceeds that we do all things on account of God. But if on account of the moving cause, which is extrinsic and compels, thus it is the servitude of fear, and belongs to the wicked. If on account of the formal cause, thus it is an inclining habit, and thus some are servants of sin, some servants of justice, who according to habit are inclined to evil or to good.

Likewise from authority, when he says apostle. Lk. 6:13: he chose, namely above all the faithful, twelve from among them, whom he also named apostles. Eph. 4:11: first indeed apostles. And he is described, first, from the author, when he says of Jesus Christ, because he was chosen by him. Gal. 1:1: not from men, nor through man, but through Jesus Christ, et cetera. Likewise, because he proclaimed only Christ. 2 Cor. 4:5: for we do not preach ourselves, but Jesus Christ our Lord, and ourselves your servants through Jesus. Likewise, because he was the legate of Christ, whose authority he used. 2 Cor. 5:20: for Christ therefore we perform an embassy. Eph. 6:20: I perform an embassy in a chain. 2 Cor. 2:10: if I have forgiven anything on your account, in the person of Christ.

Likewise, second, he is described from fitness; for an apostle is a proclaimer. Matt., last chapter: teach all nations, et cetera. But a teacher ought to have the foundation of doctrine, and perfection. The first pertains to anyone whatsoever; the second pertains to preachers and to teachers. And just as in the other sciences there are principles, so in this one there are the articles of faith, which become known to each of the faithful according to the infused light, and the articles are the foundations of faith, which is the substance of things to be hoped for, etc., Heb. 11:1. And therefore he says according to the faith of the elect of God. Likewise the perfection of doctrine is required. Hence he says and the recognition of the truth. But there is a twofold knowledge of the truth to be had: namely, perfect in our homeland, that is, when we shall see face to face; and imperfect through faith, which the saints have. Jn. 8:32: you shall know the truth, and the truth shall set you free. But of what truth? Unto the recognition of that truth which is according to piety. For religion and piety, according to Tully, are parts of justice; and they differ, because religion is the worship of God. But because God is not only creator, but is also father, therefore we owe him not only worship as to a creator, but love and worship as to a father. And therefore piety is sometimes taken for the worship of God. Job 28:28: behold, piety, it is wisdom, according to another translation, where ours has it thus: behold, the fear of the Lord, it is wisdom.

Third, he is described from the end, and first he sets down the end itself; second, its worthiness, there, which he promised. But the end is the hope of eternal life, because even though Moses could be called an apostle, since he was sent by the Lord, yet not unto the hope of eternal life, but of the land of the Hivite and the Amorite; but Paul is an apostle unto the hope of eternal life. Jn. 6:40: this is the will of my Father who sent me, that everyone who sees the Son, and believes in him, may have eternal life, and I will raise up, et cetera. 1 Pet. 1:3: he has regenerated us unto a living hope. Rom. 5:2: we glory in the hope of the glory of the sons of God.

But this promise is firm in two ways: first, on the part of the one promising; hence he says who does not lie. For God is truth, whose contrary is a lie. Num. ch. 23:19: God is not like a man, that he should lie. Second, from the divine purpose of giving; hence he says before the ages of time. An age, according to the Philosopher, is the measure of the duration of each thing. Times of the ages, therefore, are times distinguished according to the diverse successions of things; as if he were to say: before successive time began to be. And because this time began with the world, therefore it was before the beginning of the world. Another reading has, eternal, that is, ancient. For thus "eternal" is sometimes taken, that is, ancient. Or eternal, not according to truth, but according to imagination. And before these he promised this, because these are successive things. But to promise is to announce by word one's will concerning giving. And God from eternity brought forth his Word, in which it was that the saints should have eternal life. Eph. 1:4: he chose us before the founding of the world.

But this hope is confirmed from the manifestation of the promise; hence he says but he manifested in his own times, et cetera. And this manifestation is described in three ways. First, from the time; hence he manifested it when he determined that his Word should be incarnated; hence he says in his own times, that is, at a fitting time, at which man would be convicted of the pride through which he had sinned. And thus first the physician convicts the sick man, that he may heal him more fittingly. For man was proud of his knowledge, but he was convicted of ignorance before the time of the law, when he sinned in idolatry, and in vices against nature. Likewise concerning the virtues, and of these he was convicted at the time of the law. Gal. 4:4: but when the fullness of time came, God sent his Son, et cetera. Likewise, second, it is described from the manner, because through public preaching. Mk., last chapter: going into the whole world, preach the Gospel to every creature. Hence he says in the preaching. 1 Cor. 9:17: a stewardship has been entrusted to me. Likewise, third, from the author. Hence he says according to the command, et cetera. Matt. 1:21: for he himself will save his people from their sins. Acts 9:15: this man is a vessel of election to me, that he may bear my name, et cetera.

The person greeted is set down, when he says to Titus, whom he describes in three ways: first from his name; second from love; third from sonship. He is a son, therefore, through love and faith, which ought to be common, so that all say the same thing. And therefore he says the common faith, which is also called Catholic, that is, universal. Hence it is said, Eph. 4:5: one faith, one Lord, et cetera. But the goods wished for are grace and peace. He often joins these, because grace is the beginning of all spiritual gifts, and peace, the end. Ps. 147:14: who has placed peace as your borders. From God, et cetera.