Thomas Aquinas

Above, the Apostle instructed Titus how he should teach slaves and free men, and he concluded, as it were, with a reason, namely that the doctrine of Christ might be adorned; here, assigning the full reason for what was said, he explains what he said by way of good conduct. And first he sets forth the grace and teaching of Christ; second he leads him to the preaching of grace, at the place "these things speak." Again, first he sets forth the appearing of grace; second its instruction, at "instructing us"; third its operation, at "who gave."

Now it must be known that grace implies mercy, because grace concerns that which is given freely, and what is given as a grace is given mercifully. But mercy was always in God, yet formerly it lay hidden with regard to men. Ps. 35:6: "Lord, your mercy is in heaven." For before Christ, all, however just they were, were under condemnation, but when Christ the Son of God assumed flesh, grace appeared. 1 Tim. 3:16: "And manifestly great is the mystery of piety, which was manifested in the flesh." Ps. 79:2: "You who sit upon the Cherubim, show yourself." But the more powerful someone is, the more his grace is desired. Hence the grace of God is to be desired; and this is what he says: "the grace of God." And this for the sake of saving, hence he says "and of our Savior." Is. 51:8: "But my salvation shall be forever."

But this grace is not set forth to one people only, the Jews, as formerly, but to all men. Is. 40:5: "All flesh shall see together that the mouth of the Lord has spoken." Is. 52:10: "And all the ends of the earth shall see the salvation of our God." 1 Tim. 2:4: "He wills all men to be saved." And it can be said that at the nativity of Christ this grace appeared in two ways. In one way, and first, because through the greatest grace of God he was given to us. Hence, although his conception is the operation of the whole Trinity, it is nevertheless attributed especially to the Holy Spirit, who is the principle of graces. And this grace appeared to all men, and especially to the man Christ. Jn. 1:14: "full of grace and truth." From this grace, secondly, the instruction of the human race followed; because before Christ the world was in ignorance and heresy. Is. 9:2: "The people who walked in darkness have seen a great light." Hence he says "instructing us," namely as a man instructs a son.

Now he has instructed us concerning two things, because two things are necessary for man, namely good work and right intention. First he shows how Christ instructed us concerning the first; second, concerning the second, at "awaiting." He says therefore: "that denying ungodliness and worldly desires." It should be noted that he says "ungodliness and worldly desires," because all sins either consist in those things which are directly against God, which are called sins of ungodliness. For piety, properly speaking, is that according to which we honor our parents and our fatherland. But because God is our principal father, therefore piety pertains to the worship of God. Job 28:28, according to another text, where we have it thus: "behold, the fear of the Lord, that is wisdom," it is found: "behold, piety, that is wisdom." And therefore sins against God are said to be ungodliness. Rom. 1:18: "For the wrath of God is revealed from heaven upon all ungodliness," and there he speaks of idolatry. Or they consist in the abuse of temporal things, and these are worldly desires. Now the saeculum is a space measuring the period of things. Hence by "worldly things" are understood worldly things, and all sins which are committed against one's neighbor, or against oneself, through the abuse of these.

Then, when he says "soberly," etc., he shows what good we should do. And he says "soberly" with respect to oneself; "justly," with respect to one's neighbor; "piously" with respect to God. "Soberly" with respect to oneself, as it were measuredly; for bria is a measure, and this is when a man uses external things and his own passions with the measure of reason. Hence sobriety is taken for any measured use of external things and of extrinsic passions. Wis. 8:7: "For she teaches sobriety and wisdom and justice and virtue, than which nothing is more useful in life for men." "Justly" with respect to one's neighbor. Ps. 10:8: "The Lord is just and has loved justice." "Piously" with respect to God. 1 Tim. 4:7: "Exercise yourself unto piety."

Then, when he says "awaiting the blessed hope," he instructs him concerning the end, which consists in two things, namely in the glory of the soul at death; the other in the glory of the body, at the coming of Christ. Jn. 5:28: "The hour comes in which all who are in the tombs shall hear the voice of the Son of God," et cetera. As to the first he says "awaiting the blessed hope," against those who place the end of man in the act of the virtues in this life. But this is not true, because even if we live soberly and piously and justly, we are still awaiting. Job 7:1 and 14:6: "as a hireling are his days." Is. 30:18: "blessed are all who wait for him." And therefore he says "awaiting the blessed hope." Which can be understood in two ways: either because it is a hope concerning beatitude; or because the awaiting itself makes them blessed.

As to the second he says "and the coming of the glory of the great God, and of our Savior Jesus Christ," namely through whom our bodies will rise again. For he who loves a friend awaits him with desire. 2 Tim. 4:8: "and not only to me, but also to those who love his coming." Lk. 12:36: "you like men awaiting their lord." And he says "coming of glory," because the first coming was one of humility. Phil. 2:8: "he humbled himself," et cetera. Mt. 11:29: "learn from me, because I am meek and humble of heart." And that one will be of glory, because his divinity will become known to all. Lk. 21:27: "and then they shall see the Son of Man coming in the clouds with great power and majesty." And he says "of the great God," against Arius, who said the Son was not equal to the Father. And rightly "great," because it is said in Rom. 9:5: "who is above all, God blessed forever." 1 Jn., last chapter: "that we may be in his true Son," et cetera. Again, he is Savior. 1 Tim. 2:3: "For this is good and acceptable before God our Savior, who wills all men to be saved," et cetera. Because he came for this, and this his name signifies. Mt. 1:21: "for he shall save his people from their sins." And he adds "Christ," namely he who is anointed, in which is understood the union of divinity to humanity. For some are said to be united; but not in such a way that they have the essence of divinity united to them, but because they participate in something of it; but to Christ divinity is united. Ps. 44:8: "God, your God, has anointed you," et cetera.

Then, when he says "who gave himself," the operation of grace is shown. And first he shows the benefit of the grace of his passion; second the fruit of the passion, at "that he might redeem us." He says therefore: I say that he is our Savior, and how? Because "he gave himself for us." Eph. 5:2: "walk in love, as Christ also loved us, and delivered himself up for us, an offering and a sacrifice to God." Its fruit is called liberation and sanctification. Liberation, when he says "that he might redeem us from all iniquity." Jn. 8:34: "whoever commits sin is a slave of sin." For the first man, through his own sin, was brought into the slavery of sin, from which slavery he was inclined to another sin; but Christ made satisfaction through his passion; and therefore we are redeemed from slavery. Is. 43:1: "do not fear, for I have redeemed you," et cetera. And not only from the original, but from all which one has added by one's own will.

Sanctification is set down as a good, when he says "that he might cleanse for himself a people," that is, that he might sanctify a people, namely so that we might be his people, that is, consecrated to him. 1 Pet. 2:10: "who once were not his people, but now are his people." "Acceptable," namely to God through right faith and intention. Prov. 14:35: "an understanding servant is acceptable to the king." Or "acceptable," that is, peculiar. Deut. 7:6: "the Lord your God has chosen you that you may be to him a peculiar people." But it is also necessary that there be good works outwardly, hence he says "a follower of good works." Rom. 13:3: "do good, and you will have praise from it." Gal. 6:9: "and let us not fail in doing good."

Then, when he says "these things speak," etc., he leads him to the preaching of grace, and concerning this he does two things; for first he exhorts him to preach; second he instructs him in the manner of preaching, at "with all," et cetera. He says therefore: speak the things that pertain to what is to be believed, exhort to the things that are to be done. 1 Thess. 2:3: "our exhortation was not from error, nor from uncleanness, nor in deceit." Rebuke those who do evil. 1 Tim. 5:20: "rebuke those who sin before all." And this "with all authority," that is, with authority, because he speaks as an instrument, or minister, of God. And therefore with confidence in the divine authority. Yet in exhorting one must sometimes speak with entreaty, considering one's own weakness. Prov. 18:23: "the poor man speaks with entreaties"; and sometimes with command, considering the authority committed to one. 2 Cor., last chapter: "do you seek a proof of him who speaks in me, Christ?" Or with gentleness toward the good, with authority toward the obstinate. But he needed to be admonished also that he should rebuke with authority, because he was naturally meek. 1 Tim. 4:12: "let no one despise your youth."