Thomas Aquinas

Above, the Apostle taught Titus what things he should propose for the instruction of the people; now he shows what he should avoid in teaching. And first he does this; second he writes certain personal matters, at the point 'when I shall send.' Likewise the first part is divided into two: first he shows how he should avoid useless and foreign doctrines; second, how he should avoid heretics, at 'a heretic.' Concerning the first he does two things: first he shows what is to be avoided in his teaching; second he assigns the reason, at 'for they are.' Now it must be noted concerning the first that it belongs to one who professes the teaching of some science, first, to satisfy the questions that are raised within it; second, to treat certain things of himself; third, to dispute with those who resist; and fourth, to teach what is to be avoided concerning it. But in other sciences no wise man answers just any question, but only those that pertain to his own science. So the teacher of the truth ought not to answer just any question. For folly is opposed to wisdom. But this teaching is a teaching of wisdom. Deut. 4:6: "for this is your wisdom and understanding in the sight of the peoples." Therefore he says 'foolish questions.' Questions, therefore, that are opposed to the intentions of this teaching, are foolish. Now those things are opposed to it which are undisciplinable. Job 34:35: "But Job has spoken foolishly, and his words do not sound of discipline." Likewise when something manifest is proposed as doubtful, namely whatever anyone ought to hold of himself in the science. And these are the things that pertain to the instruction of the faith and the education of morals. And there are certain things that he ought to avoid. Hence he says 'genealogies.' For genealogies are set down in the Scriptures on account of mysteries, and on account of the historical understanding. In resisting those who attack, he ought to avoid 'contentions and fights.' For when there is disputation for the inquiry of the truth, it is praiseworthy; but when there is contention for the purpose of showing what is to be held and what is to be avoided, such are to be avoided. Prov. 20:3: "It is an honor for a man to separate himself from contentions." II Tim. 2:14: "Do not contend with words." The 'fights of the law' are those which arise not from a fault of the disputants, but which arise from a contrariety in Scripture, or from contrary reasons. But are such things always to be avoided? It must be said: in sacred Scripture, according to truth, nothing is contrary. But if something appears contrary, either it is because it is not understood, or because they have been corrupted by the fault of the scribes, which is especially evident in numbers and genealogies. And therefore these things, because they cannot be determined, he wishes to be avoided. And this for the reason that they are 'useless.' And a teacher ought to attend to two things, namely to usefulness, and to truth. Prov. 8:7: "My throat shall meditate truth," etc. Isaiah 48:17: "I am the Lord your God, teaching you useful things." One ought not, therefore, to meddle with useless things, and things that do not have solid truth. For to know particulars, such as genealogies are, is not for the perfection of the intellect, nor for the instruction of morals, nor of faith. And they are 'vain,' because they do not have solid truth.

Then when he says 'a heretic,' he shows who among men are to be avoided; and first he shows that heretics [are to be avoided]; second he shows the reason for this, at 'knowing that.' He says, therefore, 'a heretical man.' Where it must be noted what makes one to be a heretic, and the first meaning of this name 'heretic' must be taken. For it is not said from division, but from choice, as Jerome says; for in Greek 'haeresis' means 'choice.' Hence 'heretic,' that is, 'one who chooses,' as it were pertinaciously adhering to some sect which he has chosen. Hence it must be known that every heretic is one who errs, and not the converse, for two reasons. First on the part of the matter concerning which he errs, for instance if it is not concerning the end of human life, or concerning that which pertains to the faith and good morals. For one so erring is not a heretic. But if he should err concerning those things that are for the end of human life, he is always a heretic. And I say 'the end of human life,' because among the ancients there were sects positing a different end, as is evident concerning the Stoics and the Epicureans. Or concerning the faith; and thus if someone should say that God is not triune and one, and that fornication is not a sin, he is a heretic. Second on the part of the choosing, because one who chooses, if he is not obstinate, but is ready to be corrected according to the determination of the Church, and thus [errs] not from malice, but from ignorance, is not a heretic. Him, therefore, 'avoid,' on account of danger. II Tim. 2:17: "Their speech creeps like a cancer." Likewise let no one share in their sins, lest he seem to consent to them. II John, the only chapter: "If anyone comes to you and does not bring this teaching," etc. Likewise on account of punishment. Num. 16:26: "Depart from the tents of these wicked men, and touch nothing that belongs to them," etc. Yet he wishes that he be admonished, and if he does not desist, then he is a heretic and to be avoided. And he says 'after the first and second reproof.' For thus it is done in the Church in excommunications. And the reason is that the number of every thing has a beginning, a middle, and an end. Therefore it is taken as sufficient for all things. II Cor., last chapter, v. 1: "Behold, this is now the third time I am coming to you," etc. Likewise on account of the perfection of the number three. But the reason for the avoidance is that one must deal with the one erring from the beginning, so that he may be corrected. Matt. 9:12: "Those who are well have no need of a physician, but those who are sick." And therefore he is not to be given up until it is seen whether he can be cured; but if he cannot be healed, then he is to be given up. Luke 19:22: "Out of your own mouth I judge you, wicked servant."

Then when he says 'when I shall send,' he writes certain personal matters. And first certain things to be arranged concerning him; second he ends the epistle with a greeting. He says, therefore, 'when I shall send,' etc. These two were disciples of the Apostle. He sent others because he wanted Titus to come to him, and he does not fix a time for him, but a place; for he had need of him for the help of preaching. Yet he wished Artemas to be sent ahead, and he shows what he arranges concerning them; second he answers an objection, at 'and let ours also learn.' This Apollo, of whom Acts 19:1 speaks, was bishop of the Corinthians, on account of whose fault he left them, and went to Crete to Titus, but, the Corinthians having been corrected, the Apostle recalls him. But he calls Zenas a lawyer, although Apollo also was very learned, because he had this dignity in Judaism. But the reason why he wishes these to be sent ahead, and not Titus, is that Titus was necessary at Crete on account of the episcopate, but these did not have any charge. And he says 'that nothing may be lacking to them,' as if he were to say: if you do not have it, let your subjects provide it. And therefore he adds thus: 'let ours also learn,' namely the faithful, to provide, just as the Jews do. And he says 'ours,' namely his subjects, let them learn to excel the Jews, and others from Asia, who provide for their preachers and for those in need. And he says 'for necessary uses,' that is, in cases of necessity. I Tim. 6:8: "Having food, and that with which we may be covered, let us be content with these." But the reason why they preside is that they may not be unfruitful. I Cor. 9:7: "Who plants a vineyard, and does not eat of its fruit?" etc. The people, therefore, if they are like the vineyard of the Lord, ought to bear fruit, not only spiritual, but also temporal, so that from it the cultivators may be sustained; otherwise they would be unfruitful. Matt. 7:19: "Every tree that does not make good fruit will be cut down."

Then he greets them, first on the part of others; second he asks that they greet others; third he sets down his own. As to the first he says 'they greet,' etc., that is, they wish them well. Second he says, 'Greet those who love us in the faith,' being Christ's, because there is no agreement of the faithful with the unfaithful. II Paralipomenon 19:2: "You give help to the impious, and you are joined in friendship to those who hate the Lord." Or 'who love us in faith,' that is, with a faithful affection. Ecclesiasticus 6:15: "There is no comparison to a faithful friend." 'The grace of God,' namely which is the principle of all goods. Rom. 3:24: "Justified freely through his grace." And he says 'to you,' because he does not write to one for his usefulness alone, but for the whole Church. Thanks be to God.