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.”

“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."”

“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.”