Commentary on Titus (Super Epistolam ad Titum Lectura)

If the householder had known, etc. Lc. XII, 39. By the householder is signified the prelate of the Church, on account of three things which he ought to display: namely, generation unto faith, instruction unto salvation, and guarding unto security. The first indeed, because just as bodily life is through the soul, so spiritual life is through faith. Ab. II, 4: but my just one lives by faith. And just as one is generated unto carnal life through the emission of bodily seed, so unto spiritual life through the infusion of spiritual seed, which is the word of God, Matth. XIII, v. 3-17, and I Cor. IV, 15: through the Gospel I have begotten you. Likewise through instruction. Eccli. VII, v. 25: have you sons? Instruct them. Is. XLVIII, v. 17: I am the Lord your God, teaching you useful things. Likewise through protection and guardianship. Deut. XXXII, 10: he led him about, and taught him, et cetera. For to every prelate is committed the care of his subjects. III Reg. XX, 39: guard this man, who if he shall have slipped away, your soul shall be for his soul. And Hebr. XIII, 17: they keep watch, as men who shall render an account for your souls. But for this generation, knowledge is required. Os. IV, 6: because you have rejected knowledge, I also will reject you, that you shall not perform the priesthood for me. And therefore he says if he had known. For it is required that he know. Likewise, beyond instruction, it is required that he be solicitous. Rom. XII, 8: he who is set over others, with solicitude. Lc. II, 8: there were shepherds in the same region, keeping watch and guarding the night watches over their flock. But for guarding, fortitude is required, in order to protect. I Mac. c. III, 3, concerning Judas Machabeus: he put on a breastplate like a giant, and girded himself with his weapons of war for the battles, and protected the camp with his sword. And therefore it is said, and would not suffer his house to be broken open, that is, the Church. I Tim. III, v. 15: that you may know how you ought to behave yourself in the house of God, which is the Church of God. This house belongs to God, as to its lord, and the prelates are as servants. Hebr. III, 5: Moses indeed was faithful in all his house, as a servant; but Christ as a son in his own house. This house is broken open by a thief, that is, a heretic. Abd. the sole chapter: if thieves had gone in to you, if robbers by night, how would you have kept silent? He is called a thief because he comes secretly, and walks in darkness. Whence "fur" is said from "furnus," which is dark; so these men act through dark teachings. Prov. IX, 17: stolen waters are sweeter, and hidden bread is more pleasant. Likewise, from a perverse intention, because they intend to kill. Io. X, 10: the thief does not come except to steal, and to slay, and to destroy. Likewise, from the manner of entering, because not through the door. I Io. IV, 3: and every spirit that dissolves Jesus is not of God, and this is Antichrist, et cetera. Thus, then, from what has been said, the intention of this epistle is fittingly drawn out, in which the Apostle instructs Titus how he ought to rule the Church, as is evident in the argument.

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.

He proceeds to the narration; and, as has been said, he intends to fortify the Church against heretics. And first he admonishes Titus that he should instruct others to resist heretics; second he teaches how he himself should resist them, at *but you speak*, ch. II. Again, first he admonishes that he should appoint bishops, who might resist heretics; second he shows the necessity of this commission, at *for there are many*. Again, first he sets forth the commission made to Titus concerning the appointing of a bishop; second he shows what sort the bishops ought to be, at *if any man is without crime*; third he makes clear what he said, at *for it behooves*.

Since therefore the apostle had a universal commission over the Church of the gentiles, and could not by himself alone carry out all things, he therefore says *for this cause I left you at Crete*, namely on the island of Crete, that in the apostle's place he might discharge the pastoral office for the Cretan Church. Prov. 18:19: *a brother who is helped by a brother is like a strong city.*

But as to what he says *that you might correct what is lacking*, it seems that he ought to have said, *that you might supply*. I respond. It must be said that the Gloss supplies it thus: that you might correct all things that are amiss, and add what is lacking in good things. 1 Thess. 3:10: *that we may supply what is lacking to your faith.* Or it must be said that there is a certain sin of omission, and a certain sin of transgression, and each needs correction. In holy and perfect men, as Titus was, transgressions did not abound; and therefore he does not say, that you correct transgressions, but *what is lacking*, that is, omissions.

And *that you appoint presbyters*, that is, bishops, whence below he says *it behooves a bishop*, etc. And he uses the name of bishops and of presbyters indifferently. Whence a heretic took occasion, who coveted the episcopate, and because he could not obtain it, divided himself from the others, and taught many false things. Among which he said that bishops differ in nothing from priests, which is against Dionysius in the book *On the Ecclesiastical Hierarchy*. The apostle therefore uses the same name for both by identity of the thing, because presbyter means elder. Again, because it belongs to superiors to appoint a bishop, although the canons elect him.

And he says *that you appoint*, not in villages, but *through the cities*; for just as in the commonwealth kings are only in the cities, so in spiritual governance are bishops. 1 Pet. 2:9: *a royal priesthood.* Again, they ought to be elders. Eccle. 10:16: *woe to you, O land, whose king is a boy.* And understand elders not only in age, but also in character. Num. 11:16: *gather to me seventy men of the elders of Israel, whom you know to be elders of the people and masters*, etc. Again, according to the form of the Church; whence he says *as I have ordered you*. Prov. 13: *my son, let not these things slip from your eyes.*

Then when he says *if any man is without crime*, he describes them in three ways, namely as to themselves, as to the part of the wife, and as to the part of the children. Concerning the first it is said *without crime*. If anyone shall be such. 1 John 1:8: *if we say that we have no sin, we deceive ourselves, and the truth is not in us.* It must be said that crime is one thing, sin another. Sin is said of whatever, whether great, or small, or hidden. But crime is great and notorious. Ps. 14:1: *Lord, who shall dwell in your tabernacle*, etc.; and afterward he adds: *he who walks without blemish*, etc. Not that one who sins mortally after Baptism cannot be chosen; but that the one to be chosen should not be notorious.

As to the second he says *the husband of one wife*. Which the Orientals explain thus, that is, that he should not have two wives at once, as is the custom of some. But according to this it would not have been necessary for the apostle to say this; because according to the Roman laws, by which the apostle was writing, even before the faith, it was not lawful to have several wives at once. Again, 1 Tim. 5:9 speaks of a widow, who was the wife of one husband, and yet it was never lawful for one woman to have several husbands at once. And in this way he wishes this also concerning the widow, namely that she should have had only one husband. But Jerome says that it behooves that he should have had only one wife after Baptism, and that it does not matter if before Baptism he had had others. But Augustine and Ambrose say that through Baptism all crimes are blotted out; but that through Baptism, marriage is not blotted out; therefore according to these it must be said, and more correctly, that he must have had only one and not several, whether he had had her before or after.

According to some, the reason for this is, that it would be a sign of incontinence if he had had several. But this is not true; because it would be no objection if he had had several harlots, who are more incontinent. But there is another reason, higher in signification, namely because he himself is a dispenser of the sacraments, and therefore there ought to be no defect of the sacraments in him; but the sacrament of matrimony signifies the conjunction of Christ and the Church; therefore that the sign may correspond to the thing signified, just as Christ is one, and the Church one, so also here; which indeed would fail, if the bishop had had several wives. In the old law, the patriarchs signified this conjunction, not as already conjoined to Christ, but as to be conjoined, and since the Church was to be gathered in the future from many, therefore then not one, but several were had. And therefore the multitude of their wives signified this.

But as to the third, namely on the part of the children, he adds, saying *having faithful children, not under accusation of luxury*, etc. For a bishop is appointed, that he may oversee; and he who is appointed to something ought to be practiced in it, otherwise he would not be prudently instituted. But he is presumed to be well practiced, if he has ruled others well.

But a bishop is appointed for three things. First, that he may teach the faith. Matt., last chapter: *teach all nations*, etc. And therefore he says *faithful*. Second, it is required that he instruct the people unto the virtues. Ecclus. 7:25: *have you children? Instruct them.* But the sins of wantonness draw one away from virtue more. Ecclus.: *the wanton and imprudent will not keep the time.* And therefore he says *not under accusation of luxury*. 1 Kings 3:13: Eli is condemned, because he did not correct his sons in this matter. Third, it behooves that he correct the obstinate. Whence he says *or not subject*, that is, not obedient. Ecclus. 30:8: *an untamed horse turns out stubborn, and a son left to himself turns out headstrong.*

Then when he says *for it behooves*, he expounds what he said, and first what he said, *without crime*; second, without what things he ought to be, at *not proud*. But the reason for the first is, that he ought to dispense divine things. Ecclus. 10:2: *as the judge of the people is, so also are his ministers.* Ps. 100:6: *he who walked in the blameless way, this one*, etc.

Then when he says *not proud*, he shows from what things he ought to be free: and first he shows from what crimes; second, by what virtues he should shine, at *hospitable*. But of sins, some are carnal, some spiritual. Of the first he makes no mention, because they ought to be wholly clean of them. Eph. 5:3: *but fornication and all uncleanness, or covetousness, let it not even be named among you, as becomes saints.* But only concerning the spiritual, which are five, of which two have no place in prelates, namely envy, which is the sin of little ones. Job 5:2: *envy kills the little one*; but a prelate is at the summit. Likewise not sloth either, because all things turn out for him according to his wish; but pride, because he is at the summit, and anger and cupidity by occasion of temporal things, of which he is the dispenser.

As to the first he says *not proud*. Ps. 100:5: *with a proud eye and an insatiable heart, with this one I did not eat.* Ecclus. 32:1: *have they made you a ruler? Do not be lifted up*, etc.

As to the second, first he excludes anger, when he says *not irascible*. Second, the kindling of anger, which is wine, saying *not given to wine*. Prov. 23:29: *whose eyes are bloodshot? Is it not to those who linger over wine*, etc. Third, the sequel of anger, which is striking. Therefore he says *not a striker*, that is, not cruel. Is. 50:6: *I gave my body to those who struck it, and my cheeks to those who plucked them*, etc. Or, *not a striker*, that is, not one who strikes the consciences of others by depraved conduct. 1 Cor. 8:10: *and striking their weak conscience.*

As to the third he says *not desirous of base gain*. 1 Tim. 3:8: *not pursuing base gain.* Wis. 15:12: *but they reckoned our life to be a game, and the conduct of life composed for gain, and that one must acquire from whatever source, even from evil.*

Then he sets forth the good things which he ought to have: and first, those which pertain to the conduct of life; second, those which pertain to the truth of doctrine, at *embracing*. And all these are evident.

Above he taught what sort of person a bishop ought to be in life; here he shows what sort he ought to be in teaching. And first he shows that diligence of study is required of him; second, he sets down the matter of study; third, its usefulness.

As to the first, he says *embracing*. For one who embraces something holds it closely together, and an embrace arises from love. He must cling to knowledge with an embrace, that is, with a firm adherence of mind and a love of heart. Wis. 6:14: *She anticipates those who desire her*. Prov. 4:8: *Take hold of her, and she will exalt you; you will be glorified by her, when you have embraced her.*

The matter of study ought not to be fables, nor temporal things, but the faithful word, that is, the true word. Ps. 144:13: *The Lord is faithful*, etc. Or the faithful word, that is, of faith, in which the bishop must be instructed. But some study these things in a twofold way, namely, so that they may only learn and act. But this does not suffice for a bishop; rather he must also instruct others. And therefore he says *who is according to doctrine*. 1 Tim. 4:12 it is said: *Let no one despise your youth, but be an example to the faithful in word, in conduct.*

The usefulness is the ability to carry out his office. But the office of a prelate is like that of a shepherd. Jn., last chapter: *Feed my sheep*. Now a shepherd has two things to do: namely, to feed the flock — 1 Pet. 5:2: *Feed the flock of God that is among you* — and likewise to keep off the wolf. So too the bishop must feed through true doctrine. Jer. 3:15: *I will give you shepherds according to my heart, and they will feed you with knowledge and doctrine.* And therefore he says *that he may be able to exhort in doctrine*. He does not say that he should exhort, but that he should be able to exhort. This is when he has exhortations ready at hand for when it is necessary to carry them out. This is figured in Exod. 25:27, by the bars in the rings of the ark, so that the ark could be carried. Lk., last chapter: *powerful in deed and word*. And he says *sound*, that is, without the corruption of falsehood. Below 2:1: *But speak the things that befit sound doctrine.* 1 Thess. 2:3: *Our exhortation was not from error, nor from uncleanness*, etc.

Likewise, that they may guard against heretics. And therefore he says *and to refute those who contradict*, that is, to convict them. And this through the study of sacred Scripture. 2 Tim. 3:16: *All Scripture, divinely inspired, is useful for teaching, for refuting.* Job 6:10: *nor will I contradict the holy words.* And these two things, according to the Philosopher, pertain to the work of the wise man: namely, not to lie about the things he knows, as to the first; and to be able to expose one who lies, as to the second.

Next, when he says *for there are many*, he sets down the necessity of what has been said. And first on the part of the false teachers; second on the part of the evil hearers, at the words, *a certain one said*. Concerning the first he does two things: first he describes the condition of the false teachers; second, the perversity of their zeal, at the words, *who … entire*. Likewise, first he shows their condition; second he teaches the remedy against them, at the words, *whom it is necessary*.

He shows their condition in four ways. And first from their number, when he says *many*. Eccli. 1:15: *The number of fools is infinite.* Second, from the vice of disobedience, when he says *also disobedient*, namely toward God and their superiors. Rom. 1:30: *disobedient to parents.* 1 Kings 15:23: *the sin of disobedience is said to be like idolatry.* Third, from vain talk, when he says *vain talkers*, namely with respect to themselves. Ps. 93:11: *The Lord knows the thoughts of men, that they are vain.* Wis. 13:1: *Vain are men in whom there is no knowledge of God*; and heretics are especially vain; therefore he adds, saying *seducers*, namely with respect to those beneath them. 2 Tim. 3:13: *evil men and seducers*, etc. Fourth, from their place, when he says *especially those of the circumcision*, who were compelling men to judaize. Phil. 3:2: *Beware of dogs, beware of evil workers, beware of the concision.*

Against these he sets down a remedy. For they are not to be tolerated, because the people would be corrupted and it would be imputed to the shepherd. Ezek. 13:5: *You have not gone up to face the enemy, nor set up a wall for the house of Israel*, etc. 2 Tim. 4:2: *Reprove, entreat, rebuke, in all patience and doctrine.* And therefore he says *whom it is necessary to rebuke*.

Then, when he says *who … entire*, etc., he describes their zeal; and first he describes it from the harm they inflict; second from the falsehood they teach; third from the gain they covet. The harm is that they *subvert entire households*. For Catholic doctrine is set forth publicly in the Church, but heretics teach secretly; and therefore they seek hiding places. Prov. 9:17: *Stolen waters are sweeter, and hidden bread more pleasant.* And therefore they go about through houses, to seduce especially women. 2 Tim. 3:6: *Of these are they who make their way into houses, and lead captive weak women laden with sins.* *Teaching what they ought not*, that is, vain and useless things. Nor do they seek spiritual gain, but temporal; and therefore he adds *for the sake of shameful gain*, namely temporal gain, or their own glory. Wis. 15:12: *but they have esteemed our life to be a game, and the occupation of life to be made for gain, and that one ought to acquire from anywhere, even from evil.*

Then, when he says *a certain one said*, he describes the hearers, because these were Cretans, and he refers this work to them. And first he shows their condition; second he gives the remedy, at the words, *for which reason*.

Concerning the first, he first describes their condition through a testimony; second he confirms it. He says therefore: such are the teachers, but the hearers also are likewise seducible, according to the testimony of a certain poet of theirs, namely Epimenides, whom Paul here calls their prophet. Here note that someone is called a prophet who is illuminated by God as to his intellect, so as to know certain things above common knowledge. Num. 12:6: *If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him through a dream.* Likewise, one who expounds prophecies in the same spirit, and in the same manner in which they were handed down. Likewise, one who utters something prophetic. Hence something prophetic can be uttered from a certain interior instinct, even apart from one's own understanding. Jn. 11:51: *Caiaphas, since he was high priest, prophesied.* For he did not prophesy according to his own intention, he who said it was expedient that he die, understanding it thus: lest he should mislead the people. Nevertheless, he was moved to say this by the Spirit. And this manner of prophesying is found among those who take the first word of certain persons as an omen, which is also done by demons. And he says *their own*, because he properly described their condition.

Then, when he says *Cretans*, he sets forth the testimony, and notes them for three things: namely, for the corruption of the rational faculty, when he says *always liars*. Ps. 54: *You will destroy all who speak a lie.* Likewise, for the corruption of the irascible faculty, when he says *evil beasts*, that is, cruel; they are called beasts, as though vastiae, because they are cruel. Prov. 28:15: *A roaring lion and a hungry bear, a wicked prince over a poor people.* And he says *evil*, because, according to the Philosopher in the Politics, man, when he acts according to reason, is the best of animals; but when he declines to malice, he is the worst; because if he declines on account of cruelty, no beast is as cruel. Hence he says that an evil man is ten thousand times worse than an evil beast. Likewise, for the corruption of the concupiscible faculty, when he says *slow bellies*, that is, having sluggishness from the belly: for they were gluttonous, and such men seek ease. Lk. 12:19: *Soul, you have many goods laid up for many years; rest, eat, drink, feast.*

But he confirms the testimony, when he says *testimony*, etc. The Gloss: by this we understand that a teacher of sacred Scripture accepts the testimony of truth, wherever he finds it. Hence the Apostle, in many places, recites the sayings of the Gentiles, as in 1 Cor. 15:33: *Evil conversations corrupt good morals.* Likewise Acts 17:28: *In him we live, and move, and are.* Nor is their whole doctrine approved on account of this; but the good is chosen, because whatever is true, by whomever it is said, is from the Holy Spirit, and the evil is rejected. Hence it is said in Deut. 21:11, as a figure of this, that if anyone sees a girl among the number of captives, he must cut off her nails and hair, that is, the superfluities.

Having set forth the condition of the Cretan people, here he sets forth the remedy; and first he sets forth the remedy of reproof; second he assigns the reason for what has been said, at the words all things are clean. Concerning the first he does three things: first he exhorts Titus to reprove them; second he shows the end of the reproof, at the words that they may be sound; third he teaches the due manner of arriving at the end, at the words not giving heed.

He says therefore: The Cretans are evil beasts, to whom, namely, the whip and chastisement are owed. And therefore rebuke them sharply. Proverbs 6:23: the way of life is reproof. Psalm 67:31: rebuke the wild beasts of the reeds. But on the contrary, 2 Timothy 4:2: with all patience.

I answer. There is a twofold reason for this exhortation. One is on the part of those who are being reproved. For the Cretans were hard and stubborn, and therefore he commands that they be reproved sharply; but not the Ephesians, whose archbishop was Timothy. The other is on the part of those who reprove, because Titus was gentle and mild, and therefore he is led as it were to the contrary; but Timothy was rigid, and therefore he is led to patience.

Then when he says that they may be sound in the faith, he touches upon the end of the reproof. For a man is sound in whom there is no corruption. And thus he is sound in faith who has it corrupted in no respect. Now the faith of these men was being vitiated by heretics. 2 Corinthians 11:3: I fear lest, as the serpent seduced Eve by his cunning, so your minds should be corrupted, and fall away from the simplicity that is in Christ Jesus. 1 Timothy 6:3: but if anyone teaches otherwise, and does not agree to the sound words of our Lord Jesus Christ, etc.

The manner of arriving at soundness is if they avoid the errors of the Jews. Hence he says not giving heed to Jewish fables. For in the Law there were two kinds of teachings of the faith, namely certain ones concerning things to be believed. Likewise certain commandments of religion, which were to be kept concerning the worship of God. And the first he calls fables; the second, commandments of men, and not of God. From which it seems that he condemns the Old Testament, as the Manichees say. But what he says, fables, can be referred to their narratives, apart from the teaching of the Law, which are fabulous, such as the Talmud. 1 Timothy 1:4: that they should not give heed to fables and endless genealogies. Or the very teaching, which was once truth, is now, according to how they themselves understand it, fables; just as that saying of Isaiah 7:14: a virgin shall conceive, etc., was truth; but now, because they say that this is still to be fulfilled, it is fabulous. Likewise the commandments of men can be understood not as those which are in the Law of Moses, but the traditions of the elders, Matthew 15:2.

But is it the case that the commandments of men are not to be obeyed? I answer that they are, so long as they do not turn one away from the truth of God. And therefore he adds turning themselves away from the truth. 2 Timothy 4:4: indeed they will turn away their hearing from the truth, etc. A similar thing is found in Matthew 15:9: in vain do they worship me, teaching doctrines and commandments of men. A similar thing is said in Mark 7:7. Or it must be said that the commandments which are in the law of God have been made commandments of men. For when they are kept as a sign of a future truth, they are commandments of God; but when men wish to keep them after our body has died to the law, they are commandments of men.

Then when he says all things are clean, he shows in particular the reason for what has been said, namely how they turn themselves away from the truth, and how they speak fables, and commandments of men; which is chiefly concerning the distinction of foods according to the Law, which certain false teachers said was to be observed. And therefore first he shows how these foods stand in relation to the good; second how in relation to the evil, at the words but to the defiled.

He says therefore: not giving heed to Jewish fables about foods, because all things, namely foods, are clean to the clean. But one infers: therefore adultery is clean to the clean. I answer. It must be said that it is not: because from the very fact that it is adultery, it defiles. But those things are clean to the clean which of themselves do not defile. To this, Matthew 15:11: the things that enter into the mouth do not defile a man. Therefore everything that enters into the mouth is clean.

But there is a twofold objection. One, that it is said in Leviticus 11:7, that when some animal does not chew the cud, or does not divide the hoof, it is unclean. I answer, according to Augustine, Against Faustus. A thing is unclean either according to the nature of the thing, or according to signification: for instance if this name fool, taken in itself, insofar as it is a certain sound, is thus not unclean, but good. But if according to signification, because it signifies a lack of wisdom, and thus it has uncleanness. Now the acts of that people were prophetic acts. Hence a pig, insofar as it is a certain thing, is not unclean; but according as it signifies a man involving himself in pleasures, it is unclean. But now, with the truth having come, they cease, and men use foods according to their nature.

The other question is that in Acts 15:28 the apostles commanded that they should abstain from blood and from what is strangled; therefore it seems that it is not lawful to eat this; therefore not all things are clean to the clean. I answer. Some believe that that commandment is to be understood literally, and that it obliges even now, as among the Greeks, and also sometimes among the Latins. But others say that it is not understood according to the letter, but according to a mystery, so that by blood is understood homicide, and by what is strangled, that is, the oppression of the poor. And this is good, but it is not the whole reason for the precept; and therefore I say, that the precept is according to the letter, and yet we are not bound by it. For some things are forbidden because they are evil, and these are to be avoided absolutely. But other things, which are not evil absolutely, but for a time, and these are to be observed while the cause exists. And these the apostles forbade, not because they were evil in themselves, because the Lord says the contrary in Matthew 15:11. But the reason was, because some had been converted from among the Jews, some from among the Gentiles: and therefore, in order that one people might be made from them, it was necessary that the one should condescend to the other, so that condescension might be shown to the Jews, to whom it was abominable to eat blood and what is strangled. And therefore, in order to preserve peace, the apostles established that this was to be observed for that time.

Then when he says to the defiled, he shows how they stand in relation to the evil; and concerning this he does three things: first he shows this; second he assigns the cause, at the words but defiled; third he makes it manifest by a sign, at the words they profess that they know God.

He says therefore: these foods are clean to the clean, but unclean to the defiled, that is, to those who have a defiled conscience. Ecclesiasticus 13:1: he who touches pitch shall be defiled by it; and to unbelievers, that is, who have a bad faith. Isaiah 21:2: he who is unbelieving acts unfaithfully. But does a sinner and unbeliever make an unclean almsgiving? It must be said that the Apostle does not put forward the affirmative, but the negative. Hence he does not say, all things, but nothing is clean to them, which is true: because nothing is perfectly clean to them, because nothing is clean in acts, unless it is ordered to the due end. But these are outside the end.

But is anything clean to them? Yes. But on the contrary: because everything that is not from faith is sin. It must be said that evil never corrupts the whole good. For it is impossible that there should not be some good in any sinner whatsoever, namely of nature, even in demons: when therefore a sinner does some good insofar as he is a sinner and unbeliever, the whole is sin from the root. But if he does something from the principle of some good which he has, such as an unformed faith, or of nature, it is not unclean. And therefore he significantly says to the defiled and unbelieving, that is, insofar as they are such. For they were eating against conscience, and were erring in faith. And therefore what is clean of its own nature, they made unclean for themselves. The cause of which is, that the cause of their acts is unclean, namely the will and the intellect, which are depraved in them. Hence he says but their minds are defiled, namely through unbelief, and their conscience, namely through sin. Baruch 3:10: what is it, Israel, that you are in the land of enemies, you have grown old in a foreign land, you are defiled with the dead, etc.

Then when he says they profess, etc., he shows the faith by a sign. For if someone should say that their sayings are true, or rather that they have faith in one God and profess him, he excludes this. And first he shows the good that was in them, namely that they profess, namely with outward lips, that they know God. Isaiah 29:13: this people honors me with their lips, but their heart is far from me. Jeremiah 12:2: you are near to their mouth. Second he shows the interior defect; and first as to the present; second as to the future, at the words unbelieving.

As to the present, because they deny him by their deeds. For he who sins, insofar as it is of himself, denies him by deeds: because he who professes God, professes also his power, namely that he is to be obeyed. And therefore if he does not obey, by sinning he denies by deeds, and professes with his mouth. But you say: whoever denies God is an unbeliever; sinners deny God by their deeds; therefore sinners are unbelievers. I answer. Just as one who has knowledge in the universal can err in the particular; so one who has faith in the universal is nevertheless corrupted in a particular matter of action, on account of the corruption of the affection. 1 Timothy 5:8: he has denied the faith, and is worse than an unbeliever.

But how do they fail as to the future? Certainly, because they not only deny, but are indisposed to returning to God. For there are three things by which man returns to God, namely the grace of God, Romans 5:9: justified by his grace; the second is faith, Acts 15:9: purifying their hearts by faith; the third, the exercise of good work, Romans 2:13: the doers of the law shall be justified. These three he excludes from them: first grace, at the words since they are abominable, that is, not accepted unto grace. Second faith, when he says unbelieving, that is, not fit for believing. Ezekiel 2:6: the unbelieving and subverters are with you. Third the third, because to every good work reprobate, that is, to be reprobated. Jeremiah 6:30: call them reprobate silver.