Commentary on Titus (Super Epistolam ad Titum Lectura)

Above, the Apostle set down particular admonitions pertaining to each state; here he sets down general ones for all. And first he sets them down themselves; second, their reason, at *we were*; third, he leads Titus to the preaching of both, at *and concerning these things I want you*. Concerning the first he does two things: first he admonishes all how they should conduct themselves toward superiors; second, how toward equals, at *let no one speak evil*. Likewise the first is divided into two: first he shows that subjects owe their superiors the reverence of subjection; second, the obedience of command, at *to obey when told*.

He says therefore: I have said concerning what you should admonish the aforesaid, but admonish them, that is, all, to be subject to princes, that is, to the greater ones, namely kings and the like, and to powers, that is, to other officials. I Pet. II, 13: *be subject to every human creature for God's sake, whether to the king as excelling, or to leaders as sent by him.* Rom. XIII, 1: *let every soul be subject to the higher powers.* And this admonition is necessary: first, to remove an error concerning the Jews, who say that the commands of men are not to be obeyed; second, so that they might cause no disturbance in the Church; third, because they are bound to the obedience of command. Hebr. ult.: *obey your prelates, and be subject to them, et cetera.* And he said *to obey when told*, that is, at the mere word of the one presiding. I Reg. XV, 22: *for obedience is better than sacrifices.* II Thess. III, 14: *if anyone does not obey our word, by letter, mark that one.* But not only readiness is necessary, but also discretion. Hence he says *to every good work* — otherwise obedience would not be owed; for then is God to be obeyed the more, the greater he is. Act. IV, 19: *judge whether it is just in the sight of God to hear you rather than God.* Hence soldiers are not bound to obey in an unjust war.

Then, when he says *let no one*, he shows how they should conduct themselves toward equals. And first as to the avoidance of evil; second, as to the working of good, at *but modest*. But he admonishes them especially concerning words, because in the primitive Church few sinned in deeds. Now one sins in words, first against the person of another, if he inflicts reproaches on him. Hence he says *let no one speak evil*. But against this: blasphemy is the referring of a crime against God, therefore it is not blasphemy against a neighbor. I answer: insofar as love of neighbor is referred to the love of God, and honor of neighbor to the honor of God, so a reproach against him is against God. Here, therefore, *to speak evil* is taken for any cursing, hidden or manifest. II Pet. II, 10: *they do not fear to introduce sects, speaking evil.*

Second, one sins against a neighbor on account of external things. And therefore he says that they should *not be quarrelsome*. Here it must be known that there are three kinds of men: some of them are virtuous, and two are vicious. For some, on hearing all words, are saddened by nothing, and these are flatterers. And some resist every word, and these are quarrelsome. Against these he speaks here. Therefore it is said, II Tim. II, 24: *but the servant of the Lord must not quarrel, but be gentle toward all.* Prov. XX, 3: *it is an honor for a man to separate himself from contentions.* But he who holds the mean, so that he is sometimes delighted by words and sometimes saddened, is virtuous. II Cor. II: *if I saddened you by the letter, I do not repent, et cetera.*

Then, when he says *but modest*, he shows how they should conduct themselves in the working of good. And first in external acts, saying *but modest*. Now modesty is a virtue by which one keeps a measure in all external things, so as not to offend anyone's regard. Phil. IV, 5: *let your modesty be known to all men.* Prov. XXII, 4: *the end of modesty is the fear of the Lord, riches, glory, and life, et cetera.* But the more impetuous someone is in his interior affections, the more difficult it is for him to be restrained even in exterior things. Now anger is such among all the affections. And therefore against this he sets down gentleness, which moderates the passions of anger. Hence he says *showing all gentleness toward all men*. Matth. XI, v. 29: *learn from me, because I am meek and humble of heart.* Iac. I, 21: *in gentleness receive the implanted word, which is able to save your souls.*

Then, when he says *for we too were*, etc., he assigns the reason for the aforesaid, and especially for this last point, namely that they should be gentle. For they might say: how shall we be gentle toward unbelievers, how toward the wicked? For we cannot do this. He responds: consider what you yourself once were. And therefore against anger the best remedy is the recognition of one's own frailty. And therefore first he sets down their past state; second, he shows whence they came to the state of perfection, at *but when the kindness*. Likewise, first he sets down the defects pertaining to the intellect; second, to the affections, at *serving*.

Now the intellect can fail in two ways: either because it falls short of true knowledge, as through the ignorance of negation; or because it falls into a false opinion. But some perceive the truth in divine things in two ways: some only through faith, some by tasting beforehand through the light of wisdom, through a certain open knowledge. Hence as to the second he says *for we were foolish*, that is, deprived of this wisdom. Lc. XXI, 15: *I will give you a mouth and wisdom, et cetera.* As to the first he says *and unbelieving*, that is, faithless. Ez. II, 6: *unbelievers and subverters are with you.* But we err, falling into the contrary opinion. Hence he says *erring*, that is, holding the false for the true. Is. XIX, 14: *they made Egypt err in all its work.*

Then he sets down those things which pertain to the corruption of the affections: and first as to oneself; second, as to others, at *in malice*, etc. Now the affection of man is then right, when it serves reason, and uses licit delights according to reason. When, therefore, it does not follow reason, but its own desires, then it is corrupted. Hence he says *serving various desires and pleasures*. Pleasures regard the sins of carnal delights, such as lust and gluttony. Desires, however, [regard] any other life, such as ambition and avarice, and the like. Eccli. XVIII, 30: *go not after your lusts, and turn yourself away from your own pleasure.* Rom. VI, 12: *let not sin reign in your mortal body, so that you obey its lusts.* II Tim. III, 4: *lovers of pleasures more than of God.*

Then, when he says *acting in malice and envy*, he sets down the sins in relation to others: and first, malice, which is the will to harm another; for the effect is named from the end. He, therefore, who intends to inflict evil is called malicious. Iac. I, 21: *wherefore, casting away all uncleanness and abundance of malice.* Second, he sets down envy, which grieves over the good of one's neighbor, just as malice inflicts evil. Prov. XIV, 30: *envy is the rottenness of the bones.* Third, he sets down hatred. Hence he says *hateful*, namely either to God, by the fact that they commit sin. Sap. XIV, 9: *alike are hateful to God the impious man and his impiety.* Rom. I, 30: *detractors, hateful to God.* Or to a neighbor, when they do that on account of which the neighbor ought to hold them in hatred. And he adds *hating one another*; as if to say: we too hated others. I Io. III, 15: *he who hates his brother is a murderer.*

Then, when he says *but when the kindness*, he shows the state of our salvation, whose order and process he first describes; second, he confirms what has been said, at *faithful is the saying*. Concerning the first he does four things: first he shows the cause of salvation; second, the reason of being saved, at *not by works of righteousness*; third, its manner, at *through the laver*; fourth, the end, at *that being justified*.

Now the cause of our salvation is the charity of God. Eph. II, 4: *but God, who is rich in mercy, for his exceeding charity with which he loved us, et cetera.* He describes this charity, first as to affection; second, as to effect. The interior affection of charity is designated in *kindness*, which is called a good fieriness. But fire signifies love. Cant. VIII, 6: *its lamps are lamps of fire and flames.* Kindness, therefore, is an interior love, pouring forth good things to exterior things. This was in God from eternity, because his love is the cause of all things. Ioel c. II, 13: *he is kind and merciful, et cetera.* But this at times did not appear. Is. c. LXIII, 15: *where now is your zeal and your strength, the multitude of your bowels and of your mercies? They have restrained themselves toward me.*

But it appeared through effect, which is designated when he says *humanity*: which can be understood in two ways, either according as it signifies human nature, as if he were to say kindness and humanity appeared, when God out of kindness was made man. Phil. II, 7: *found in habit as a man.* Ps. LXIV, 12: *you will bless the crown of the year of your kindness.* Or according as it designates a virtue, which consists in exterior assistance in the defects of others. Hence, to be humane is to condescend. Act. ult.: *but the barbarians showed us no small humanity.* Thus God condescended to our defects. Ps. CII, 14: *he himself knew our frame.* And this *of the Savior*, because, as it is said, Ps. XXXVI, 39: *but the salvation of the just is from the Lord.*

Then, when he says *not by works*, etc., he sets down the reason of being saved; and first the presumed reason is excluded; second, the true reason is shown. The presumed reason is that we should be saved on account of our merits; which he excludes, when he says *not by works of righteousness which we have done*. Rom. XI, 5: *the remnant have been made saved according to the election of the grace of God.* Deut. IX, 5: *not for your righteousnesses and the uprightness of your heart shall you go in to possess their land, et cetera.* But the true reason is the mercy of God alone, hence he says *but according to his own mercy*, etc. Thren. III, 22: *it is the mercies of the Lord that we are not consumed.* Lc. I, 50: *and his mercy is from generation to generations.*

The manner of obtaining salvation is through Baptism, which he first sets down; second, its effect; third, its cause. He says therefore *through the laver*, that is, we have been saved through spiritual washing. Eph. c. V, 26: *cleansing her by the laver of water in the word of life.* Zac. XIII, 1: *there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner and of the woman in her uncleanness.*

As to its effects he adds *of regeneration and of renewal*. For which it must be known that man, in the state of perdition, was in need of two things, which he obtained through Christ, namely participation in the divine nature, and the setting aside of oldness. For he was separated from God. Is. LIX, 2: *your iniquities have divided between you and your God, and your sins have hidden his face from you, that he should not hear.* And he was grown old. Bar. III, 11: *you have grown old in a foreign land.*

But the first we obtain through Christ, namely through participation in the divine nature. I Pet. II: *that through this we may be made partakers of the divine nature.* But a new nature is not acquired except through generation. But yet this nature is so given, that our own also remains, and thus it is added over and above. For thus is generated a participation unto sonship of God, whereby man is not destroyed. Io. III, 7: *you must be born again.* And therefore it is called generation. Iac. I, 18: *of his own will he begot us by the word of his truth.*

Man also, through Christ, laid aside the oldness of sin, renewed unto the integrity of nature, and this is called renewal. Eph. IV, 23: *be renewed in the spirit of your mind.* But what is the cause of this effect, that it should wash the heart? This power is from the holy and undivided Trinity. Matth. ult.: *in the name of the Father, and of the Son, and of the Holy Spirit, et cetera.* Hence also, when Christ was baptized, the Father appeared in a voice, the Son in the flesh, the Holy Spirit in the form of a dove. And therefore he says *of the Holy Spirit*, that is, which the Holy Spirit brings about. Ps. CIII, 30: *send forth your spirit, et cetera.*

Likewise regeneration is through the Spirit. Gal. IV, 6: *God sent the Spirit of his Son into your hearts, crying: Abba, Father.* Rom. VIII, 15: *you have not received the spirit of bondage again in fear, but you have received the spirit of the adoption of sons, in which we cry: Abba, Father.* But this Spirit God the Father gives, whom he poured out upon us abundantly, that he might designate the abundance of grace in Baptism; hence there comes about the full remission of sins. Ioel II, 28: *I will pour out of my spirit upon all flesh, et cetera.* Is. XLIV, v. 3: *I will pour out my spirit upon your seed.* And on account of the diverse gifts of graces. Iac. I, 5: *who gives to all abundantly, and does not reproach.*

This also is given through Christ Jesus. Io. c. XVI, 7: *the Paraclete whom I will send you, et cetera.* For in Christ we find two natures, and to each it pertains that Christ gives the Holy Spirit. As to the divine indeed, because he is the Word, from whom, together with the Father, the Spirit proceeds as love. But love in us proceeds from the conception of the heart, whose conception is the word. But as to the human, because Christ received the highest fullness of it, so that through him it is derived to all. Io. I, 14: *full of grace and truth.* And a little after: *and of his fullness we have all received grace for grace.* And cap. III, 34: *for God does not give the Spirit by measure, et cetera.* And therefore Baptism and the other sacraments do not have their efficacy except by the power of the humanity and passion of Christ.

Then, when he says *that being justified by his grace*, the end of our salvation is set down, which is the participation of eternal life. Hence he says *heirs*. Now *being justified* is the same as what he had earlier called *being regenerated*. In the justification of the impious there are two termini, namely that from which, which is the remission of guilt, and this is renewal, and that to which, which is the infusion of grace, and this pertains to regeneration. He says therefore: therefore the Word was made flesh, that being justified, that is, renewed through grace, because justification does not come about without grace.

But could God perhaps remit guilt without the infusion of grace? It seems that he could, because from the beginning he was able to constitute man to be without grace and without guilt. I answer. It must be said that it is one thing concerning a man who has never offended, because thus he can be without grace and without guilt; and another thing concerning a man who has already sinned, who cannot be but that he is either hated or loved; and if he is loved by God, it is necessary that he love, and if he loves, it is necessary that grace be granted to him: because without grace he does not love, and also that through this they be made heirs. I Pet. I, 4: *an incorruptible inheritance, undefiled, and unfading, reserved in the heavens for you, et cetera.* And this *of eternal life*. Ps. XV, 6: *the lines have fallen to me in excellent places, for indeed my inheritance is excellent to me, et cetera.*

But how are they heirs? *According to hope*, because it is no longer the hope of this life. Rom. V, 2: *we glory in the hope of the glory of the sons of God.*

Then, when he says *faithful is the saying*, he proves what has been said concerning our salvation and hope; as if to say: this saying is faithful. Apoc. ult.: *these words are most faithful and true.*

Then, when he says *and concerning these things I want*, he commands this to be preached. And first he sets down the precept; second, he assigns the reason, at *these are*. He says therefore *and concerning these things*, namely which pertain to the benefits of God, the rebuke of sins, the teachings of faith and of morals, *I want you to affirm*, namely, to others. Iob IV, 4: *your words have confirmed those who wavered.* Act. XV, 32: *and they confirmed them.*

And the reason for this is *that they should take care*, etc. This can be understood of prelates; as if to say: I want you to confirm the wayfarers, that is, the prelates, so that they themselves may take care to be preeminent, in good works, over those who believe God, namely, the faithful. I Pet. II, v. 12: *considering you from your good works, they may glorify God.* Matth. V, 16: *that they may see your good works, and glorify your Father.*

*These words are good*, because they are about the goodness of God. Matth. XII, 35: *a good man brings forth good things from a good treasure.* *And profitable to men.* Is. XLVIII, 17: *I am the Lord your God, teaching you profitable things.*

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.