Theophylact of Ohrid

In his own words on Titus

• Titus 1:1

  He uses these expressions interchangeably, sometimes calling himself a servant of Christ, an apostle of God, and now the reverse. Thus he made no distinction between the Father and the Son. This can be understood in different ways: either that I became an apostle so that the chosen ones would come to believe through me, or that I was chosen as an apostle not for my own merits, but because God was pleased to entrust His chosen ones to me. Therefore, everything is a matter of grace, and not because I was worthy, but for the sake of the chosen ones. Then, to show that we too must contribute something, he added: "and the knowledge of the truth," that is, since I came to know the truth of this teaching, therefore it was entrusted to me. But better: even the knowledge is not ours, but He is the source of this as well. For first we were known, and then we came to know. Or, that I believed, just as the other chosen ones did, and came to know the truth. He even said "truth" in contrast to Jewish rites. For they are not the truth, though neither are they falsehood, but a type and shadow; and in calling us chosen, he condemns the Jews. For even if they were once chosen, they are not now. Notice: first "faith," and then from it "knowledge," but not from rational inquiries. Having said "truth," he added "relating to godliness," because even in worldly affairs there is "knowledge of the truth." For example, someone may truly know the art of agriculture or the art of building. So it is not about that truth, but about "truth according to godliness."

  Commentary on Titus

• Titus 1:2

  Having said how much God has benefited us for the present life, he speaks also of what He will give in the future. Already the very knowledge of the truth is the greatest benefit for us who have been freed from error. But as a reward for this, He will give us also eternal life. Since we have come to know Him, "we hope," he says, "for eternal life." Do you see how he immediately, from the very beginning, points to the benefits of God, so as to make both the bishop himself and all the more his disciples more ready to please the Benefactor? With the words "in hope of eternal life" he overturns Jewish rites, for they had the present life as their reward. If He is unchangeable, then He will undoubtedly give even after death what He promised. From ancient times, he says, He predetermined this, and not as a result of repentance. It is not because the Jews did not turn to Him that He will give this to us, but because it was predetermined from ancient times — and He loved us from eternity. That He loved us from the beginning — this points to our nobility.

  Commentary on Titus

• Titus 1:3

  Lest someone say: why did He delay in giving that which was determined from eternity? he says it was out of care for us and in order to do it at the fitting time. By "time" Scripture means the opportune time, as for example: "It is time for the Lord to act" (Ps. 119:126). So "in its own time," he says, that is, the suitable, proper time. And what did He manifest? "His Word," he says, that is, the Gospel. In what manner? "In preaching," that is, openly, with boldness. He who preaches neither adds nor takes away. So we too preach what has been commanded to us, assuredly, only in the hearing of all, just as Christ said: "Preach upon the housetops" (Matt. 10:27), signifying by the manner and place directness, impartiality, and freedom. Note: the sequence required him to say: "He manifested in its own time," that is, eternal life, but he did not put it that way, but rather "He manifested His Word." Rightly so. For the Gospel encompasses everything: both what has been given to us in the present time, such as godliness, faith, and truth, and what is promised in the age to come, that is, eternal life. Some, however, understood "His Word" to mean the Son. This preaching, he says, has been entrusted to me. So then, if it has been entrusted, I must not think anything unworthy of the One who entrusted it to me, nor must I pretend or express displeasure at what has been entrusted to me. Moreover, it has been entrusted to me "by commandment," which is to say: I am compelled to do this against my will. Of the things that must be done, some are done "by commandment," and others by exhortation. For example: "be reconciled to your brother" (Matt. 5:24) — this is a commandment, and whoever does not fulfill it is punished; but: "sell your possessions" (Matt. 19:21), if you wish, and also: "he who is able to accept it, let him accept it" (Matt. 19:12) — these are exhortations, and the one who does not fulfill them is not punished. So then, he says, preaching has been entrusted to me by commandment, so that I must necessarily fulfill it. "Woe to me," he says, "if I do not preach the gospel" (1 Cor. 9:16), and this is not out of love of power, but out of necessity. Whose commandment is it? "Of God our Savior." Therefore, if God, who desires our salvation, has commanded this, how shall I not show my devotion to the work of salvation?

  Commentary on Titus

• Titus 1:4

  A son can also be not true, as a fornicating Christian, or a covetous one: such a son, although regenerated through baptism, is not true, because he is unworthy of the father. Having called Titus a son and having assumed for himself the title of father, the apostle again diminishes this honor, saying: in faith I have nothing more in comparison with you, for it is common, and by it both I and you were regenerated. Why then does the apostle call him his son? Either to show his love for him, or because he himself baptized Titus. Since both share one and the same faith, they are brothers to one another. But since Paul baptized Titus, he is a father to him. Thus, the expression "according to the common faith" signifies brotherhood. And by this he indicates brotherhood, when he says "from God the Father," he stirs up Titus so that he might remember whose son he is, namely God's. See how what he wishes for ordinary people, the same he wishes for the bishop and teacher. For he himself more than others needs the gracious power of God, as one bearing exceedingly heavy burdens; he needs mercy, as one for whom it is difficult to avoid being guilty before God in many things; he needs peace, as one placed in the necessity of being in conflicts and waging unceasing struggle. For even faithful discharge of the episcopate alone leads one up to heaven, and negligence alone casts one down to hell.

  Commentary on Titus

• Titus 1:5

  Just as in a household among those appointed for service one does one thing and another does another, so too they divided the whole world among themselves by regions, and all labored. This is precisely what is indicated here by the words "I left you in Crete," because he himself evidently departed for another place to labor there. See how he is not embarrassed to write to his disciple to finish what he himself had left incomplete. He was concerned with the common benefit, not with his own honor. Notice also that he corrected all these things himself; but what pertained to honor or praise, this he entrusted to his disciple — I mean the ordination of bishops and everything else that required greater organization. So he calls bishops here, and in the Epistle to Timothy. "In every city," he says. He did not wish the entire island to be entrusted to one person, but that each city should have its own pastor. In this way both the labor will be lighter, and the oversight more diligent.

  Commentary on Titus

• Titus 1:6

  If he leads a life free from reproach, if no one reproaches him for his way of life. For if the light, He says, is darkness, then the darkness how much more? To shut the mouths of heretics who condemned marriage, he accepts a married man into the episcopacy. For marriage is so honorable that with it one can even ascend to the sacred throne. But to restrain the incontinent, he says: "the husband of one wife." For he who preserved no affection for his deceased wife, how will he be a good leader in the Church? A bishop must be blameless. But a man twice married is not blameless, even though this is permitted by civil laws. Who has not raised his own children, how will he manage others? It is clear that if he had first raised his children well and with care, they would not have turned out disobedient. For sins are not such by their nature that they could be stronger than such diligence. The Apostle did not say simply: not profligate children, but even entirely free from reproach of profligacy and free from evil suspicion.

  Commentary on Titus

• Titus 1:7

  How can he be blameless if he has unbelieving and undisciplined children? God has placed him over His house, he occupies God's place; therefore in all respects he must be a precise fulfiller of His will. Civil authorities rule over their subordinates by the force of law, and therefore can display boldness and self-assertion. But a bishop governs those who are voluntarily subject to him, and he must not reach such a degree of boldness as to act autocratically, arbitrarily, and without asking the opinion of his subordinates; for this would be coercive. Self-love is necessarily followed by irascibility, from which also, of course, consequently, the bishop must abstain. For how will he teach others to bridle this passion if he has not taught this to himself? That is, an insulter. What need is there to insult? The disobedient should be brought to fear by gehenna, not insulted. Not striking with the hands, nor with bitter and harsh words. For he is a physician. And a physician rather heals wounds, but does not inflict them himself. That is, showing great contempt for wealth. In a bishop, all covetousness, even righteous covetousness, is shameful.

  Commentary on Titus

• Titus 1:8

  Not only not to receive profit, but also to give everything away to strangers. The apostle thus calls the gentle, moderate, and unenvious person. That is, pure. Impartial in regard to people. That is, reverent toward everything divine, neglecting nothing in relation to God. The temperate person [must be temperate] not only in food, but also in tongue, hands, and shameful glances; for in this consists true temperance.

  Commentary on Titus

• Titus 1:9

  Instead of: caring, taking concern for this matter. "Faithful," that is, handed down through faith, and not through reasoning. Therefore he also said: "according to the teaching," showing that he could teach even without external wisdom. It is not grandeur of expression that is needed, but experience in the Scriptures and power in thought. For only such teaching will be successful, as was the teaching of Paul himself. That is, so that he might both guard and strengthen his own, and repel enemies. For whoever is not "mighty" either to fight against enemies "and bring every thought into captivity to the obedience of Christ" (2 Cor. 10:5), or to comfort, admonish, and establish his own, is a false bishop. Other virtues can be found even in subordinates, such as hospitality, sound-mindedness, and the rest; but what most characterizes a bishop is the ability to teach.

  Commentary on Titus

• Titus 1:10

  He pointed to the root of all evils — insubordination. Since the insubordinate person does not want to be under authority, but pushes forward to have authority over others, he has obviously learned nothing sound or right, because he did not want to endure being taught. One who deceives himself and others is an idle talker and a mind-deceiver. The Lord also reproached them for their love of preeminence, because they had not abandoned this malady even after they came to believe.

  Commentary on Titus

• Titus 1:11

  They must be rebuked sharply, so that their "mouths" are stopped. But what is the benefit, when they are of those who do not submit to the truth? For them there is none, but it is beneficial for those whom they might corrupt if the bishop remains silent; for their corruption the bishop himself will give an account. Therefore the mouths of such people must be "stopped": if you cannot do this, do not be a bishop. You see what disobedience combined with love of money and "shameful gain" means, how "they subvert whole houses"! They are levers in the hands of the devil, by means of which he destroys the "houses" of God.

  Commentary on Titus

• Titus 1:13

  The question is asked, why did he adduce a "testimony" from Greek writers and approve it, even though it is unjust? And who said this? In truth, it was said by Epimenides, who more than all the Greek sages was occupied with prophecies and the propitiation of the gods, and was renowned for the beneficent gift of divination. He, indeed, when he saw that the Cretans had erected a tomb for Zeus and began to honor him as some mere man, as though zealous for the glory of their national god, composed the following address to Zeus: being such and such, the Cretans erected a tomb for you; but you have not died, you live forever. To this saying Paul now gives a "testimony" of truth. But how does he do this? For if it was spoken truly, then Zeus is immortal. No, it was not to this that the apostle directed attention when he said the "testimony" is true, but to the fact that Epimenides called the "Cretans liars" and the rest. And what is the benefit of a pagan testimony? Through this he best influenced them, presenting to them as proof of their arrogance their own writers. Paul customarily does this; in a similar manner he also reasoned with the Athenians on the basis of Aratus: what that poet ascribes to the falsely-named god Zeus, he applies to the true God, since on the basis of their own testimonies they can be better convinced. In a similar manner, with the Jews he speaks on the basis of the prophets, and not on the basis of the Gospels. So also does God act, drawing each person to Himself by the path that is familiar and trustworthy to that person. Thus, the "Magi" — by means of a "star" (Matt. 2:1–2), Saul through the sorceress (1 Sam. 28:3–25), since he believed her, and the diviners — through animals (cows) that carried the ark; and this does not mean that the pagan diviners speak the truth — on the contrary, He convicts them by their own mouths. And God allowed Balaam to bless and prophesy (Num. 23–24). For He customarily always shows condescension for our benefit. Why then did Christ and Paul forbid the demons to speak and testify? Because the signs were sufficient for believing; and Christ Himself preached about Himself, and this was sufficient. Moreover, the demons were not worshipped, and the idol did not speak of itself. Therefore the demons were forbidden to speak. Since they are, he says, liars, which is explained by their craftiness, and gluttons, a strong and reproachful word is needed for them, for gentleness is useless with them. Just as one who rebukes a gentle person destroys him, so too one who flatters a shameless person ruins him, not allowing him to know himself. Here, the apostle says, it is not strangers who must be rebuked, but one's own people.

  Commentary on Titus

• Titus 1:14

  So then, soundness consists in not introducing anything false, anything foreign to the faith; just as submitting oneself to the law does not mean boldly relying on faith that it is sufficient for salvation. This is no small error. Jewish customs are doubly fables: both because they are untimely and utterly useless, and because attending to them is harmful. So then, just as one must not believe fables, neither should one believe these. Of course, the holy books of the Old Testament, rightly understood, are not fables. And how could they be, when from them we learn the evangelical truth? But wrong interpretations and additions — that is what the fables are. Listen to what follows next. You see that what he calls fables? The commandments of men, as it is written in Isaiah (Isa. 29) and in the Gospel (Matt. 15), and the rest, obviously, also the observances concerning foods, as is evident from what follows.

  Commentary on Titus

• Titus 1:15

  So then, foods are not clean or unclean by their own nature, but by the disposition of those who partake of them. The latter, being clean and pious, know that all things are clean, as the creation of God, and that only sin is unclean. For even if the law considered certain things unclean, this was not without purpose, but for the restraint of intemperance, knowing that the Jews would not have obeyed it without compulsion, being gluttons. Of course, if those who partake are clean and pious, then for such people all things will be clean. In what way? For if one reasons thus, then fish that devour men, and birds considered clean but feeding on worms, ought to seem unclean. Therefore an unclean mind, directed toward the bad side, by itself defiles what is not such by nature. In the same way, one suffering from a stomach ailment thinks that foods are unpleasant, even though they may be pleasant; and to one suffering from dizziness, the firmly standing earth seems to be moving. Such suspicion depends on his illness. This applies both to the Manichaeans and to the Marcionites and to the heretics newly sprung from them, called by most people Galatae.

  Commentary on Titus

• Titus 1:16

  Do you see what makes them unclean and abominable? It is that their deeds are wicked and unclean. For truly "faith without works is dead" (James 2:17). And a dead thing inspires disgust and is good for nothing.

  Commentary on Titus

• Titus 2:1

  You should do your work even if they are unbelieving and dishonorable people: do not be silent, even if they do not accept the teaching.

  Commentary on Titus

• Titus 2:2

  Since the deficiency of old age is laziness, slowness, and difficulty of movement, he therefore says that they should "be vigilant," that is, be watchful and ready for every duty. By temperate he here means those who are prudent, possessing a sound state of mind. For even among the elderly there are people who are frenzied, raging, and senseless — some from wine, others from faintheartedness. Patience is especially fitting for the elderly, on account of their irritability and short temper.

  Commentary on Titus

• Titus 2:3

  The passage speaks of elderly women who should appear dignified both in their outward appearance and in their clothing. Some, however, think that the reference here is to deaconesses, from whom the apostle requires that even in their very attire they should appear befitting, that is, in keeping with their sacred ministry. Since in old age a person grows cold, an inclination toward wine appears, and then, being unable to restrain himself, as one who is weak, he is overcome not by moderate but by excessive use of wine, and from this arises a tendency toward slander. How then does he say in another place: "but I suffer not a woman to teach" (1 Tim. 2:12)? There he speaks of public teaching in the church, which is not permitted to women, but here of teaching at home, and moreover only of younger women. That this is what the apostle says, listen to what follows.

  Commentary on Titus

• Titus 2:4

  Not only their own daughters, but all who are young in age. Let each older woman "instruct" the younger, and above all in the most important domestic good — "to love their husbands." When this is present, everything else will follow: order in the home and abundance in possessions; but when this is absent, even if everything else were present, it will all slip away. He who loves the root, that is, the father, will all the more love the fruits as well, that is, the "children."

  Commentary on Titus

• Titus 2:5

  A wife who loves her husband will be both chaste and blameless, that is, pure in both body and mind, free from mingling with outsiders and from lustful desire; and she will also be a good manager of the home, that is, a housewife. Loving her husband, she also takes care "of the house," not being occupied with adornments, nor luxury, nor untimely expenditures. And whom else would she seek to please, having already pleased her beloved? See how Paul, who previously drew people away from worldly cares, now devotes great diligence to domestic affairs, because when these matters are in good order, spiritual matters will be in good order as well. Do you see that he is primarily concerned with preaching, and not with worldly affairs? If a believing wife, living with an unbelieving husband, is not virtuous, then the blame is transferred to the faith.

  Commentary on Titus

• Titus 2:6

  He appointed the elders as teachers for the younger, women for women; for the "young men" – Titus himself, a man for men: everywhere he observes propriety. In what, then, should they be instructed and admonished? "To be self-controlled," for in youth the fire of shameful pleasures causes the most harm, which must be extinguished, and one must strive "to be self-controlled."

  Commentary on Titus

• Titus 2:7

  Let the older women teach the younger women, and you yourself teach the young men. However, let the common school and model of virtue be your radiant life, set before all like a master image displayed in the sight of everyone who wishes to learn something good from it. This expression depends on the general phrase: show. So that what you teach, he says, may not be corrupt and false, but sound and having the correct meaning. So that the teaching may have nothing youthful or disturbing to the foolish, but that everything may be reverent and worthy of God.

  Commentary on Titus

• Titus 2:8

  That is, orthodox, containing nothing blameworthy. The adversary he calls either the devil, or anyone who serves him.

  Commentary on Titus

• Titus 2:9

  Therefore, he is worthy of condemnation who separates wives and husbands under the pretext of continence, and who separates servants from masters under the pretext of piety. For he gives much occasion for reproach to all and opens the mouths of all against the faith.

  Commentary on Titus

• Titus 2:10

  Do you see what he requires of slaves? That which most of all puts masters at ease, namely, that they "not talk back, not steal, but be faithful." For worldly people this is most of all desirable. If slaves are such, they serve to the glory of Christianity. For when a pagan sees his slave, so educated by Christianity, will he not marvel at the teaching which had such power that it improved even such a soul? And how insolent and stubborn this slavish race always is, but this is because, being neglected by their masters, they are poorly raised and not guided by the instructions and company of honorable people. Therefore Paul rightly said in another place: "doing service, as to the Lord, and not to men" (Eph. 6:7). Although you serve your master, the honor pertains to God, because the disposition toward the master also has its beginning in that fear.

  Commentary on Titus

• Titus 2:11

  Since the apostle demanded much that was great from slaves – I mean precisely that they should adorn the teaching of the Lord by their virtuous life – he now shows why he justly demands such high qualities from them. For grace appeared for them also, even though they are slaves. "For all," he says, "men." To them also the Lord granted the cleansing of many sins, and they ought to live the rest of their time to the glory of their Benefactor.

  Commentary on Titus

• Titus 2:12

  And here he puts them to shame. Having God as your teacher, he says, should you not live worthily of Him? This grace, he says, extends not only to the forgiveness of former sins, but also secures us for the future. It teaches us to live the rest of our time in sobriety, since we have utterly renounced ungodliness and worldly lusts. By the expression "having denied" he signifies a complete turning away, proceeding from the disposition of the entire soul. By "ungodliness" he means idolatry and perverted doctrines. By "worldly lusts" — covetousness, luxury, and the other vices that do not lead to heaven but are useful in this world and cease together with it. Therefore Christ came so that we would renounce ungodly teachings and a sinful life, hating both with equal force. "Chastely" means not only abstinence from fornication, but also from the other passions. And if you are covetous, then you are also "not chaste"; on the contrary, you are even more incontinent, since this passion is not natural. In general, one who is overcome by all the passions is not chaste. This "age" represents the struggle, and the future one represents the recompense.

  Commentary on Titus

• Titus 2:13

  Here is the reward: the Second Coming, truly blessed. He well said: "glory." He speaks of two appearances. The first, as was said above, had grace and forgiveness, which was accomplished with mercy and simplicity. The second is retribution, which is to be revealed with glory, as it is also said in the Gospel: "when the Son of Man shall come in His glory" (Matt. 25:31). Where are those who demean the Son and do not wish to call Him God? Let them hear that He is both God and great. Great, it is said, as God—not in comparison with something else that is small, but absolutely, since He is great in Himself, by nature. If He saved us when we were enemies, what will He not give then, when He finds us pleasing to Him?

  Commentary on Titus

• Titus 2:14

  And this is a sign of His power, that He gave Himself—and not so as to deliver from one iniquity but not from another, but "from all iniquity." Let us then honor our redemption. To cleanse by the font of divine baptism and by the fulfillment of His divine and purifying commandments. "Peculiar" (περιούσιος), that is, His own — this expression is metaphorically taken from servants who revolve around the property and possessions of their master, just as one calls a person chosen, set apart, having nothing in common with the rest of mankind. That is, a people zealously striving for virtue and showing "zeal for all good works" and fervent emulation. Redemption is His work alone, but being zealous in works is also ours.

  Commentary on Titus

• Titus 2:15

  First "speak and exhort," that is, teach with gentler speech; and then "rebuke," and not simply, but "with all authority," that is, insistently and authoritatively. Since they were rough, he brings forth severity against them. There are vices that do not need severity, but only exhortation and persuasion, such as completely despising money. But there are also those that need severity, such as adultery, theft, robbery, and sorcery. That is: let no one despise you for rebuking opportunely and strictly; for whoever rebukes strictly but not opportunely is all the more despised.

  Commentary on Titus

• Titus 3:1

  Everywhere the apostle desires that believers "submit to authorities." And he shows in what manner to "submit," namely, if they "are ready for every good work." From this it is clear that whoever is ready for evil does not submit to the authorities. Or, let them "be ready to incline toward the good," and not toward impiety, or anything else harmful to the soul.

  Commentary on Titus

• Titus 3:2

  Do not speak evil of anyone, even if someone acts badly — that is, do not reproach. Our mouths should be clean from reproach. Whether justly or falsely — it is not for us to judge. Consider what danger there may be. To show all meekness to all men — to both Jews and Greeks, and to those who cause harm, and to the unjust.

  Commentary on Titus

• Titus 3:3

  In the Epistle to the Corinthians he frightens with the future, so that they would not condemn, saying: "let him who thinks he stands take heed lest he fall" (1 Cor. 10:12). But here he admonishes with the past, saying: let us not reproach others, since we ourselves once sinned even more. What one robber said to the other robber: "we are condemned to the same thing" (Luke 23:40). But when were we foolish? Before Christ. Was it not senseless to serve such gods? And to offer people as sacrifices — was this not the greatest delusion? But we also served various passions and pleasures. Here he meant sodomy, marriage with one's mother or sister, and other shameless acts; for the devil amuses himself with us in various ways. Living in malice and envy, that is, always spending time in malice "and envy" and living such a life; therefore we were also worthy of hatred, since we hated one another. Rightly so: from envy comes hatred as well.

  Commentary on Titus

• Titus 3:4

  That is, when the Only-begotten became incarnate and became like us.

  Commentary on Titus

• Titus 3:5

  He saved us not by works which we had done, in other words: we had not even done works worthy of justification, nor were we saved by them, but His grace accomplished everything. Alas, we were so immersed in evil that we could no longer be cleansed, but had need of regeneration. For this is what regeneration and renewal mean — a second birth and a new formation. Just as we do not prop up a completely dilapidated house, but tear it down to its foundations and build it anew, so God did not merely repair us, but fully recreated us. In what manner? By the Holy Spirit. Lest you inquire in what manner, he says: the Spirit set everything right.

  Commentary on Titus

• Titus 3:6

  How is this evident? "Whom He poured out," he says, "upon us abundantly." He not only recreated us through Him, but also generously bestowed Him upon us, so that this too might be manifest through Him. And rightly so. After He had cleansed us, He abundantly filled us with the Spirit as well. This is what "poured out" means. For what is clean does not enter into the unclean. And this was accomplished through Jesus: He is the mediator and bestower of all blessings.

  Commentary on Titus

• Titus 3:7

  Again — "by grace," and not by merit. This teaches humility of mind. For we ourselves did not accomplish anything. And it gives encouragement regarding the future. If He saved those who were utterly lost "by grace," how much more will He grant the future to those who have been justified. So that, he says, we might be heirs of eternal life, as we also hope for this. Or: we are already heirs, since we live by hope.

  Commentary on Titus

• Titus 3:8

  Since he spoke about the future, he adds confirmation to his word. For it is clear from the past: He who granted such blessings will grant these also. Having mentioned the ineffable goodness of God, he says: I want you to teach about this in such a way that the believers learn not only to be humble-minded and not to wrong others, but also to show them every kind of mercy. For whoever remembers the mercy of God that he was deemed worthy of will himself be merciful. "That they be careful to maintain," he says, that is, that they make it their constant occupation and continual concern to help those who are wronged: to provide for widows, orphans, and all those in need. For this is what the words mean: "to be careful to maintain good works" — not to wait for those in need to come to them, but to take care of them on their own initiative. This is good and profitable for people — that is, care and patronage in good deeds, or the good deeds themselves.

  Commentary on Titus

• Titus 3:9

  He speaks of the foolish disputes into which the Jews draw believers. Of the genealogies which they compose for themselves, tracing their lineages from the patriarchs and boasting of them. "Avoid" means: shun. For one must never, leaving aside necessary matters, spend time on idle talk and fruitless disputes. What profit is there in arguing where there is no hope that anyone might be captured for Christ? But how is it that above he commanded to stop the mouths of those who oppose? When they cause harm to others, then their mouths must be stopped. But for their own benefit — do not even undertake to speak to them: you will accomplish nothing, because they are incorrigible.

  Commentary on Titus

• Titus 3:10-11

  How then does Paul say in another place: "if perhaps God will grant them repentance" (2 Tim. 2:25)? There he was speaking of people who give hope of correction; but here he speaks of an incorrigible heretic, completely corrupted, who is condemned by himself, that is, without excuse. For he cannot say: no one admonished me, no one taught me. Therefore, if after admonition he persists in the same thing, he has condemned himself.

  Commentary on Titus

• Titus 3:12

  Why does the apostle, having entrusted Titus with such a large island, summon him back again, pulling him away from his duties? It is for his own benefit, so as to better set him on course for the work, having discussed how he carried out what was entrusted to him. Nicopolis is a city in Thrace, situated on the Ister.

  Commentary on Titus

• Titus 3:13

  He thus calls a man experienced in the Jewish laws: such was Zenas; and Apollos was eloquent and mighty in the Scriptures. Churches had not yet been entrusted to them, "that they might be lacking in nothing," that is: take care that they have in abundance everything necessary, namely food and clothing.

  Commentary on Titus

• Titus 3:14

  As if he says: it would have been possible for me to make the aforementioned persons not in need by other means, but I do not wish to — so that "our people," that is, those around you, might learn from the fact that you will supply them with what is necessary for the journey, "to devote themselves to good deeds," that is, to care for those in need — both in money, and in words, and in everything else, not so that those in need might receive such benefit from it, but so that they themselves might enjoy the fruits of their own love for their neighbors. For the Lord, too, who fed the five thousand, could of course always have fed both Himself and His disciples, yet He chose to receive sustenance from women, so that they might benefit. So also with regard to us, the poor benefit not so much from our giving as we do from them. The poor are for us a source of the forgiveness of sins and of boldness before God.

  Commentary on Titus

• Titus 3:15

  Or: "loving" Him truly and without hypocrisy, or: "loving" His faithful ones, that is, Christians. He prayerfully wishes them well, that the gift of God may be preserved in them, or that His love for mankind may always abide with them, preserving them by grace. Or: may "grace" always abide with them, who are most in need of it, guarding both their souls and their bodies in the Holy Spirit. To Him be glory forever. Amen.

  Commentary on Titus