Commentary on Titus (Super Epistolam ad Titum Lectura)

Above, the Apostle instructed Titus what sort of ministers he should appoint to keep out heretics; here he teaches what he himself should do concerning them. And first he sets this forth in general; second he distinguishes it through its parts, at *elders*. He says therefore: I have said that it is necessary to appoint bishops, but lest you believe that you are on this account excused from care, rather your solicitude for teaching ought to be greater. Therefore, *but you, speak the things that befit sound doctrine*, namely, the things through which faith is built up uncorrupted. Above I, 9: *that you may be able to exhort in sound doctrine, and to refute those who contradict.*

Then he shows the same thing through its parts; and first sound doctrine is set forth against perversity of life; second against heretics and errors, at *but foolish questions*. Concerning the first he does two things: for first he instructs the individual conditions of men; second, all in general, chapter III, 1, at *admonish them*. Again, the first is divided into two: for first he shows how he should instruct the free; second how he should instruct servants, at *servants*. Likewise, first he shows how he should instruct the free by word; second by example, at *in all things yourself*. Concerning the first he does two things: for first he shows how he should instruct the old; second how he should teach the young, at *young women*. Likewise, the first is divided into two: for first he shows how he should instruct old men; second how old women, at *old women*.

Now it must be known that there are certain goods to which old age disposes, which he sets down first; second, certain goods to which old age is contrary, and these he sets down second, at *sound in faith*. Now among the goods to which old age disposes, one is contempt of pleasures; another is the perfection of wisdom and prudence.

Old age indeed disposes to contempt of pleasures. For the bodies of the young are hot with natural heat, from which youth is stirred up to bodily pleasures, which consist especially in foods, and drinks, and venereal acts. But old age disposes to avoiding these. For old men are mortified. II Kings XIX, v. 35: *do my senses still have vigor to discern the sweet or the bitter?* And therefore he says *that they should be sober*, as regards foods and drinks, and *chaste*, as regards venereal acts. Genesis XVIII, 12: *after I have grown old, and my lord is an old man, shall I give myself to pleasure?*

But if old age disposes to this, why does he give this admonition? I answer. Sometimes it happens, from great perversity, that an old man is brought back to childish sins. Isaiah LXV, 20: *the child of a hundred years shall die: and the sinner of a hundred years shall be accursed.* And there is a twofold reason why this happens. For the old man is moved to this in one way, the young man in another. For the young man is incited to these things by the instinct of passion; but the old man by choice, on account of two things. For no one wishes to be without pleasures, and the more troubles he feels, the more he desires them. But the old man suffers many discomforts and defects of nature. And therefore when he does not have spiritual pleasures, he seeks bodily ones. The second reason is that the young man is sometimes restrained by shame; but old men, according to the Philosopher, are shameless, because they are ancient and have experienced many things; but the young are naturally vain and capable of shame: and therefore they are restrained, but not old men.

Likewise old age disposes to prudence, on account of the experience of a long time. Job XII, 12: *in the ancient is wisdom, and in length of time prudence.* Ecclesiasticus XXV, 7: *how beautiful is wisdom for the aged, and understanding and counsel for the glorious. The crown of old men is much experience.* Hence he adds *prudent*. Yet it happens sometimes that an old man is foolish. Ecclesiasticus XXV, 4: *an old man foolish and senseless.* And this is from two causes, that an old man is foolish: for prudence is acquired through practice; when therefore in youth they do not occupy themselves in good things, they are imprudent in old age. Ecclesiasticus XXV, 5: *the things you did not gather in your youth, how will you find them in your old age?* Likewise another reason is that in youth they sometimes overflow with pleasures, and especially with excess of foods; and therefore their brain is dried up. Proverbs XX, 1: *wine is a luxurious thing, and drunkenness tumultuous; whoever delights in these will not be wise.*

Then he sets down those things to which old age is contrary: and the first is faith; the second, love; the third, patience.

As to the first, he says *sound in faith*, because without it, *it is impossible to please God*, Hebrews XI, 6. But that some are not sound in faith, especially in some new thing that is proposed to old men to be believed, happens from two causes. First, that old men are not firm in anything new, on account of presumption of wisdom, and therefore they do not believe others. Job XII: *and the aged are among us.* Likewise because it is a natural vice of old men that they are incredulous; because they have experienced themselves to have been deceived rather often. And therefore they always speak with "perhaps" or "almost," with adverbs of a qualifying and doubtful mode. But incredulity is opposed to faith. Isaiah I: *he who is incredulous acts unfaithfully.*

As to the second, he says *in love*. And this is because the fullness of the law is love. And he admonishes to this on account of two things. First, because in old men there is little friendship, because love is nourished through living together. But no one wishes to live long with the sorrowful. But old men are sorrowful, and therefore there is no friendship with them. Likewise, because old men love only on account of usefulness, just as the young on account of the pleasurable; for the old man needs support.

As to the third, he says *in patience*, and he admonishes to this on account of three things. First, because many evils or discomforts beset old men; and therefore they need patience against disturbances. Another reason is: for old men live in the memory of many things, whence they always speak of old things; but the young live in the hope of great things; and from this old men are moved to impatience in two ways: on account of the goods which they had and now lack — whence Boethius: *the greatest misery is to have been happy.* Lamentations I, 7: *Jerusalem remembered the days of her affliction, of the transgression of all her desirable things, which she had had from the days of old.* Likewise, because they live in memory, it happens that some, who now despise them, were once worse; and therefore they are troubled. Job XXX, v. 1: *but now those younger in time deride me, whose fathers I did not deign to set with my dogs.* The third reason is that the more an old man approaches the end of life, the more he desires to live; hence, seeing himself failing, he is more saddened.

Then, when he says *old women*, he teaches how old women should be instructed. And first he teaches how old women should be instructed in life; second in doctrine. Likewise, first as to dress; second as to way of living; third as to speech.

As to the first, he says *in holy attire*, that is, lacking wantonness and display. And this befits every woman. I Peter III, 3: *whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the array of apparel and garments, etc.* I Timothy II, 9: *likewise also women in adorned attire, adorning themselves with modesty and sobriety, not with braided hair, or gold, or pearls, or costly clothing, etc.* But old women especially ought to observe this; because it belongs to young women to adorn themselves modestly on account of their husbands; which is understood simply of every movement of the body. Ecclesiasticus chapter XIX, 27: *the attire of the body, and the laughter of the teeth, and the gait of a man declare of him.*

As to the second, he says *not slanderers*. For there are two things in an old person. One is common to old people, namely that they are suspicious, because they have seen many evils, which they likewise presume about others. Likewise in women, who are especially jealous — and both happen in an old woman, because by reason of age she is suspicious, by reason of sex she is jealous. Ecclesiasticus XXVI, 9: *in a jealous woman is the scourge of the tongue, communicating with all.* And therefore *not slanderers*.

As to way of living, he says *not enslaved to much wine*. And of men he said *that they should be sober*. And he says, *not much*, because sometimes they use it on account of their coldness.

As to doctrine he says *teaching well*. Against this, I Corinthians XIV, 34: *let women keep silence in the churches, for it is not permitted them to speak, but to be subject.* I Timothy II, 11: *let a woman learn in silence with all subjection: but I do not permit a woman to teach.* I answer. It must be said that public teaching, which is done before the people, is forbidden to a woman; but private teaching, by which someone teaches their household, is granted to her. Proverbs XXXI, 1: *the vision wherewith his mother instructed him, etc.* Proverbs IV, 3: *for I also was a tender son, and only-begotten before my mother, and she taught me, and said, etc.* And he well says that they should teach prudence, more with respect to old women than to men, because sometimes they teach old wives' tales rather than profitable things, and also because they themselves associate more with children and with the household than men do.

Then, when he says *young women*, he shows how he should instruct the young, and first he shows how he should instruct young women; second, young men, at *young men likewise*. Likewise, the first is divided into three: for first he shows how they should conduct themselves toward persons joined to them; second, toward themselves; third, toward those subject to them.

As to the first, he says *that they should love their husbands*. For love is owed to a husband. Proverbs XII, 4: *a loving woman is a crown to her husband.* Ecclesiasticus XXV, 1: *in three things my spirit is well pleased, etc.*, and below: *a man and a woman agreeing well together.* Or thus: that they should teach prudence to young women and to husbands, etc. But the first exposition is better. And *that they should love their children* — this is natural. Isaiah XLIX, v. 15: *can a woman forget her infant, so as not to have pity on the son of her womb?* And note that he says that they should *love* (*ament*) their husbands, and *love* (*diligant*) their children, because toward husbands the love is more fervent, but toward children more natural.

But as to themselves, he says three things: one as to reason, namely *prudent*. Proverbs XIX, 14: *house and riches are given by parents, but properly a prudent wife is from the Lord.* And this is necessary, because their youth and sex are contrary to prudence. The other is as to the concupiscible appetite, namely when he says *chaste*. The third indeed as to the irascible appetite, when he says *sober*. Ecclesiasticus XXVI, 19: *grace upon grace is a holy and modest woman.*

But as to those subject to them, first he sets down their care; second the manner; third he assigns the reason. Of the first he says *having care of the house*. Proverbs XIV, 1: *a wise woman builds her house; but a foolish one will destroy with her hands even one already built.* But in care there are two things to be observed by a woman; for they are for the most part prone to anger. Ecclesiasticus chapter XXV, 23: *there is no anger above the anger of a woman.* And therefore he says *kind*, as if to say: let them rule with gentleness. The other is that when a woman has power, she strives against her husband. Ecclesiasticus XXV, 30: *if a woman have the upper hand, she is contrary to her husband.* Therefore it is said *subject to their husbands*. Hence it is said, Genesis III, 16: *you shall be under the power of your husband, and he shall have dominion over you.* And this is so *that the word of God may not be blasphemed*, that is, that you may not give occasion for blaspheming. And all these things are noted in Tobit X, 13, where it is said that Raguel and Sara admonished their daughter to honor her parents-in-law, to love her husband, to rule the household, to govern the house, and to show herself irreproachable.

Consequently he shows how he should teach young men, namely *that they should be sober*, which he repeats, because drunkenness is the beginning of vices. I Peter V, 8: *be sober, etc.*

Above, the Apostle taught Titus concerning the matters in which he should instruct the free subjects. And because not only words are profitable, but also examples, therefore he teaches him to offer himself as an example: first in general; second specifically, at the place "in doctrine"; third he assigns the reason for this, at the place "that he who is of the...," et cetera.

He says therefore: because you are young in age, show yourself as an example to all in good works. For a prelate ought to be, as it were, a form existing for his disciples. 1 Cor. 11:1: "Be imitators of me, as I also am of Christ." John 13:15: "I have given you an example," et cetera.

Then when he says "in doctrine," he sets down the particulars in which he ought to show himself an example: first he shows what his act ought to be, namely in doctrine; hence he says "in doctrine." For this is proper to a prelate. Jer. 3:15: "I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine." And it especially befits him, as one who has other bishops under him, as is said above, 1:5: "that you appoint bishops," et cetera. Therefore, in teaching others, he ought to offer them an example of doctrine. 1 Tim. 4:16: "Attend to yourself and to doctrine."

Likewise he admonishes him as to life; and first, to turn away from evil. Is. 1:16: "Cease to act perversely." And therefore he says "in integrity," that is, through incorruption. For just as the body loses its integrity through the corruption of its members, so the soul loses it through the corruption of sin. Now in a prelate there is integrity of sense through prudence, of affection through charity, of body through chastity. Thess., last chapter: "May your spirit, and soul, and body be kept whole, without complaint, at the coming of our Lord Jesus Christ."

Second, that he be grave as to the good things which are done with charity. Now "grave" has two senses: one, in that it descends, and according to this it is blamed. Ps. 4:3: "Sons of men, how long will you be heavy of heart," etc.; the other is, that it is stable and firm. And therefore those are called grave who are not easily moved from the good; thus here when he says "in gravity," and this is commended. Ps. 34:18: "In a grave people I will praise you."

Then he shows what sort his doctrine and word ought to be. And he says that it ought to be sound, that is, not corrupted by falsity. 2 Tim. 1:13: "Hold the form of sound words, which you have heard from me in faith," et cetera. Prov. 17:7: "A lying lip does not become a prince." Likewise as to manner, when he says "irreprehensible," that is, that it be uttered in its own time, and with all decency and provocation to correction. Ecclus. 20:22: "A parable is rejected from the mouth of a fool; for he will not say it in its own time."

Now the end of the doctrine is that he who is of the contrary part may be ashamed, etc., as if he were to say: if all conduct themselves well, namely prelates and subjects, adversaries cannot harm you. 1 Pet. 2:15: "For so is the will of God, that by doing good you may put to silence the ignorance of foolish men." 1 Tim. 5:14: "To give no occasion to the adversary for the sake of reviling."

Then when he says "servants," he teaches how he should instruct servants; and first he does this; second he assigns the reason for it, at the place "has appeared." Concerning the first he does three things: first he leads servants to subjection; second he determines the manner of it, at the place "in all things"; third he shows the necessity of this teaching, at the place "that the doctrine."

He says therefore: admonish servants to be subject to their masters. 1 Pet. 2:18: "Servants, be subject in all fear to your masters, not only to the good and gentle, but also to the harsh." Col. 3:22: "Servants, obey in all things your masters according to the flesh, not serving to the eye," et cetera. He says the same in Ephesians 6:5.

And why does the Apostle admonish this so frequently? I respond: Not without cause. For a heresy began among the Jews, that the servants of God ought not to serve men; and from this it was also derived into the Christian people, that they said that, having been made sons of God through Christ, they ought not to be servants of men. But Christ did not come through faith to take away the order of justice; rather, through the faith of Christ justice is preserved. Now justice makes some subject to others. But servitude of this kind is as to the body. For through Christ we are now freed from servitude as to the soul, but not from the servitude, nor from the corruption, of the body; but in the future we shall be freed also from the corruption and bodily servitude. 1 Cor. 15:24: "When he shall have delivered up the kingdom to God and the Father," et cetera.

But what he says, "in all things," can be referred first to what he says, "subject," so that it be understood "in all things," namely to whatever the right of dominative power extends; or to what he says, "pleasing." For there ought to be subjection: first, that they serve without offense, not with murmuring and slowness. Col. 1:10: "In all things pleasing to God." 1 Cor. 10:33: "I in all things please all men." On the contrary, Gal. 1:10: "If I pleased men, I would not be a servant of Christ." I respond: To please a man for his own sake is blameworthy, but for God's sake it is praiseworthy.

Second, that they be without contradiction; therefore he says, "not contradicting." Ecclus. 4:30: "Do not contradict the word of truth." Third, without fraud; hence he says, "not defrauding." Where he removes one thing, and establishes another. He removes fraud; for the goods of masters are entrusted to servants. Luke 19: "He delivered to them his goods." He establishes goodness in all things; and therefore he says, "but in all things showing good faith."

But to what end are these things to be done? Not indeed for the sake of earthly favor, but for the glory of God; hence he says, "that they may adorn the doctrine of our Savior, our Lord," et cetera. The Gloss: The ornament of a teacher is the honest life of the disciple, just as the health of the sick person is the praise of the physician. The teacher is the curer of souls. If therefore we show forth good works, the doctrine of Christ is praised. Is. 52:5: "Continually, all the day, my name is blasphemed." Matt. 5:16: "That they may see your good works," et cetera.

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."