Thomas Aquinas

In his own words on Titus

• Titus 1:1

  This letter is divided into a greeting and a message, at for this cause I left you in Crete (Titus 1:5). In the greeting, first, the person who sends the greeting is mentioned, and he is identified by certain marks: first, by his name; hence he says, Paul, which signifies humility: I am the least of the apostles (1 Cor 15:9); second, by his state when he says, a servant of God: O Lord, I am your servant (Ps 116:16). But this seems contrary to John: no longer do I call you servants (John 15:15). I answer that the saints are sometimes servants and sometimes not, but friends. For there are two kinds of servitude: one is from fear, which is not suitable to a son of God, but is contradistinguished against sonship: for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship (Rom 8:15); the other is from love, which follows upon sonship. The reason behind this distinction is that a free man is one who exists for his own sake, for he does what he wills; but a servant exists for someone else's sake. But there are three causes which serve as the beginning of a work, namely, the final cause, the formal cause and the efficient cause. If we consider the final cause of one's actions, then all the saints are servants of God, because they do all things for God's sake: so, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor 10:31). And this springs from love, by which we do all for God. If we consider the efficient cause, which is extrinsic and compels one to act, one is a servant under fear, and such servitude belongs to wicked men. But if we consider the formal cause of actions, it is a habit causing an inclination: then some are servants of sin and others servants of justice, because a habit inclines a person either to good or to evil. Third, he is identified by his authority when he says, and an apostle: he chose from them twelve, whom he named apostles (Luke 6:13); and his gifts were that some should be apostles (Eph 4:11). His apostleship is described in terms of its author, when he says, of Jesus Christ, because he was chosen by him: not from men nor through man, but through Jesus Christ (Gal 1:1). Or, of Jesus Christ, because he preaches only Christ: for what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus's sake (2 Cor 4:5); or because he is Christ's representative whose authority he enjoys: so we are ambassadors for Christ (2 Cor 5:20); for which I am an ambassador in chains (Eph 6:20); what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Cor 2:10). He is also identified by the specialty, for an apostle is one who preaches: make disciples of all nations (Matt 28:19). But a teacher should have a firm foundation in knowledge and be perfect: the first can belong to anyone, but the second is expected of preachers and teachers. And just as in the other sciences there are principles, so in the preacher's knowledge there are principles, namely, the articles of faith which are known to every believer in virtue of an infused light. These articles are the foundation of faith, which is the substance of things to be hoped for; the conviction of things not seen (Heb 11:1). Therefore he says, according to the faith of the elect of God. Furthermore, the preacher should be perfect in doctrine; hence he says, and the acknowledging of the truth. For knowledge of the truth can be possessed in two ways: perfectly in heaven, when we shall see face to face; and imperfectly by faith, which the saints have: you will know the truth, and the truth will make you free (John 8:32). But what sort of truth? In the acknowledging of the truth, which is according to godliness. Now religion and godliness, according to Cicero, are parts of justice, but they differ: because religion is the worship of God. But since God is not only the Creator, but also a Father, we owe him worship not only as Creator, but also love and worship as to a Father; accordingly, godliness is sometimes taken for the worship of God: behold godliness itself is wisdom (Job 28:28); according to another text: lo, the fear of the Lord is wisdom.

  Commentary on Titus

• Titus 1:2

  He then describes apostleship from its objective: first, the objective is mentioned; second, its dignity, at which God, who does not lie. But the objective is hope of life everlasting, because even though Moses can be called an apostle, inasmuch as he was sent by the Lord, yet not in the hope of life everlasting, but of the land of the Hevite and Amorrhite. Paul, however, is an apostle in the hope of life everlasting: for this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day (John 6:40); by his great mercy we have been born anew to a living hope (1 Pet 1:3); we rejoice in our hope of sharing the glory of God (Rom 5:2). This promise is firm for two reasons: first, by reason of the one who promises; hence he says, God, who does not lie. For God is truth, the opposite of which is a lie: God is not a man, that he should lie (Num 23:19). Second, by reason of God's intention to give; hence he says, has promised before the times of the world. For an age, according to the Philosopher, is the measure of a thing's duration. The ages of the world, therefore, are times which are distinguished according to the successions of things. As if to say: before time began its march. And because this time began when the world began, God's intention existed before the beginning of the world. Another version has times eternal, i.e., olden times, for that is the meaning of the word 'eternal,' namely, old. Or eternal, not really, but in the imagination. And so, even prior to that, he promised this. But to promise is to declare one's intention to give: and from all eternity God uttered his Word, in which was contained the promise that the saints would possess eternal life: he chose us in him before the foundation of the world (Eph 1:4).

  Commentary on Titus

• Titus 1:3

  This hope is confirmed by the manifestation of the promise; hence he says, but has in due times manifested his word. And he describes this manifestation in three ways. First, from the time; hence he manifested when his Word became incarnate. Therefore, he says, in due times, i.e., when man became convinced of his pride, through which he sinned. Hence a physician, first of all, convinces his patient in order to heal him more easily. For man took pride in his knowledge; but he became convinced of his ignorance before the time of the law, when he fell into idolatry and vices against nature. He also took pride in his strength, but became convinced of his weakness during the time of the law: but when the time had fully come, God sent his Son, born of woman, born under the law, to redeem those who were under the law (Gal 4:4). Second, this manifestation is described from its manner, because it occurred through public preaching: go into all the world and preach the Gospel to the whole creation (Mark 16:15). Hence he says, in preaching: a dispensation is committed to me (1 Cor 9:17). Third, from its author; hence he says, according to the commandment of God our Savior: he will save his people from their sins (Matt 1:21); he is a chosen instrument of mine to carry my name before the gentiles and kings and the sons of Israel (Acts 9:15).

  Commentary on Titus

• Titus 1:4

  The person greeted is mentioned when he says, to Titus, whom he describes from three marks: first, from his name; second, from his love; third, from his sonship. He is a son or child through love and the faith, which should be common, so that all say the same thing. Hence he says, according to the common faith, which is also called Catholic, i.e., universal. Hence, it is said: one Lord, one faith, one baptism (Eph 4:5). The good he wishes him is grace and peace. These usually go together, because grace is the beginning of all spiritual gifts, and peace is the end: he makes peace in your borders (Ps 147:14). From God the Father and from Christ Jesus our Savior.

  Commentary on Titus

• Titus 1:5

  He comes now to the message and, as has been said, he aims at defending the Church against heretics: first, he admonishes Titus to instruct others to resist heretics; second, he teaches how they are to be resisted, at but speak the things (Titus 2:1). In regard to the first, he does two things: first, he advises Titus to ordain bishops to resist the heretics; second, why this is necessary, at for there are also many (Titus 1:10). In regard to the first he does three things: first, he entrusts Titus with the task of appointing bishops; second, he describes the marks bishops ought to have, at if anyone is without crime; third, he applies what he said, at for a bishop must be. Because the Apostle had been commissioned to the Church of the gentiles and was unable to do everything by himself, he says, for this cause I left you in Crete, i.e., the island of Crete, to take my place as bishop of the church in Crete: a brother helped is like a strong city (Prov 18:19). But instead of saying, that you should set in order the things that are wanting, he should have said, you should supply it. I answer that a Gloss amplifies this statement: that you should correct everything that is evil and supply whatever is lacking in good: that we may supply what is lacking in your faith (1 Thess 3:10). Or, one might answer that there are sins of omission and sins of transgression, and both need correction. But among the saints and the perfect, as Titus was, transgressions did not abound; hence he does not say, you should correct transgressions, but the things that are wanting, i.e., omissions. And should ordain elders, i.e., bishops; hence further on he says, a bishop must be without crime. And he uses the names, 'elder' and 'bishop' indiscriminately. A certain heretic took advantage of this and campaigned for the bishopric; but when he failed, he separated from the Church and taught many false doctrines, among which was the teaching that there is no difference between bishops and priests. This is contrary to Dionysius. Therefore, the Apostle uses the same name in both cases to identify the two, although the name 'elder' suggests a senior. Also, because it is the duty of superiors to appoint bishops, even though the canons elect him. And he says, ordain, not in the villages, but in every city; for just as in a republic kings live only in the cities, so in the spiritual kingdom bishops live in the cities: a royal priesthood (1 Pet 2:9). Furthermore, they should be elders: woe to you, O land, when your king is a child (Eccl 10:16). By elders we should understand those who are so not only in years, but also in morals: gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them (Num 11:16). Second, they should be ordained according to the form of the Church; hence he says, as I also appointed you: my son, keep sound wisdom and discretion; let them not escape from your sight (Prov 3:21).

  Commentary on Titus

• Titus 1:6

  Then, when he says, if anyone is without crime, he describes them in three ways: first, in regard to themselves; second, in regard to their wives; third, in regard to their children. In regard to themselves he says, without crime. But is there such a person? For it is said: if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). I answer that a crime is one thing and a sin another. A sin is an evil which might be great or small, open or secret; but a crime is great and public: O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill? (Ps 15:1) And the answer is given: he who walks blamelessly, and does what is right. This does not mean that a person who has sinned after baptism cannot be chosen, but that the chosen must not be disreputable. In regard to the second he says, the husband of one wife. The Orientals explain this by saying that he may not have two wives simultaneously, as was the custom some followed. But if this were so, the Apostle would have had no reason for writing this; whereas, according to the laws of the Romans to whom the Apostle was writing, it was not lawful to have more than one wife. Furthermore, in 1 Timothy he says, let a widow be enrolled, having been the wife of one husband (1 Tim 5:9), and yet it was never lawful for a woman to have more than one husband at once. And thus, he desired the same of widows, namely, that they have never had more than one husband. Jerome says that the requirement was that he have had only one wife after baptism; and it does not apply if he had others before baptism. Nevertheless, Augustine and Ambrose say that through baptism all crimes are washed away, but it does not wash away matrimony. Therefore, according to them it is more correct to say that he may not have had more than one wife either before or after baptism. According to others the reason behind this law was that it had been a sign of incontinence to have more than one. But this is not true, because it would not be held against him if he had concubines, who are more incontinent. But there is a deeper reason, namely, because he dispenses the sacraments, and no sacramental defect should be present in him; but the sacrament of matrimony signifies Christ's union with the Church. Therefore, if the sign is to correspond to the things signified, then as Christ is one and the Church is one, so also a bishop. But this signification would be lacking if the bishop had more than one wife. However, in the old law the Patriarchs signified this union, not as joined to Christ but because they would be joined in the future; and because the Church of the future was to be composed of Jews and gentiles, the Patriarchs took not one but several wives. Consequently, that multitude of wives signified this. In regard to the third, i.e., on the part of the children, he says, having faithful children, not open to the charge of being profligate or insubordinate. For a bishop is ordained to oversee; and one appointed to such a task ought to be skilled in it; otherwise, he will be unable to rule prudently. But it is presumed that he is well skilled, if he has ruled others well. Yet a bishop is expected to do three things besides rule: first, to teach the faith; make disciples of all nations (Matt 28:19); therefore he says, faithful. Second, to instruct the people in virtue: do you have children? Discipline them, and make them obedient from their youth (Sir 7:23). But sins of lust destroy virtue: a braggart and fool goes beyond the right moment (Sir 20:7); therefore he says, not open to the charge of being profligate. In 1 Samuel, Eli is punished for failing to correct his sons on this point (1 Sam 3:13). Third, it is required that he correct the unruly; hence he says, or insubordinate, i.e., not obedient: a horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be willful (Sir 30:8).

  Commentary on Titus

• Titus 1:7

  Then when he says, a bishop must be without crime, he amplifies what he has said: first, the fact that he said, without crime; second, the marks he must be without, at not proud. The reason for the first requirement is that he must dispense divine things: like the magistrate of the people, so are his officials (Sir 10:2); he who walks in the way that is blameless shall minister to me (Ps 101:6). Then when he says, not proud, he shows the vices from which he should be immune: first, the crimes from which he should be immune; second, the virtues he should have, at but given to hospitality. Now some sins are carnal and some spiritual. He makes no mention of the first, because it is taken for granted that he is free of those: but immorality and all impurity or covetousness must not even be named among you, as is fitting among saints (Eph 5:3). But he does mention spiritual sins, which are five in number. Two of them have no place among prelates, namely, envy, which is a childish sin: envy slays the little one (Job 5:2), for a prelate should be above envy; and spiritual sloth, because all things succeed for him according to his wishes. But pride is mentioned because it tempts those in authority, and anger and covetousness, which bear on the temporal things which he dispenses. In regard to the first of these three he says, not proud: the man of haughty looks and arrogant heart I will not endure (Ps 101:5); if they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1). In regard to the second, he removes anger when he says, not subject to anger; then its incentive, which is wine, when he says, nor given to wine: who has redness of eyes? Those who tarry long over wine (Prov 23:29). Then, the result of anger, which is to strike; hence he says not violent, i.e., not cruel: I gave my back to the smiter and my cheeks to those who pulled out the beard (Isa 50:6). Or, not violent, i.e., not offending the consciences of others with their depraved character, wounding their conscience (1 Cor 8:12). In regard to the third he says, not greedy of filthy gain: but they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).

  Commentary on Titus

• Titus 1:8

  Then he mentions the good they should have: first, that which pertains to right living; second, to true doctrine, at embracing that faithful word (Titus 1:9). All of these are obvious and need no comment.

  Commentary on Titus

• Titus 1:9

  Above, he described what a bishop should be in his conduct; here he shows how he should be equipped in doctrine: first, he shows that he should apply himself diligently to study; second, he describes what he should study; third, its profit. In regard to the first he says, embracing that faithful word. For when one embraces something he holds it firmly, embraces, as it were, with love. So a bishop must hold knowledge in his embrace, clinging to it firmly with his mind and heart: she hastens to make herself known to those who desire her (Wis 6:13); prize her highly, and she will exalt you; she will honor you if you embrace her (Prov 4:8). The matters he studies must not be fables, nor temporal subjects, but that faithful word, i.e., true: the Lord is faithful in all his words and gracious in all his deeds (Ps 145:13). Or, that faithful word, i.e., of the faith, in which a bishop should be well instructed. For some study merely to learn things and adapt them to their own lives. But this is not enough for a bishop, for he must instruct others. And therefore he says, which is according to doctrine. Let no one despise your youth, but set the believers an example in speech and conduct (1 Tim 4:12). Its usefulness lies in making his office easy to fulfill. But a bishop's duties are akin to those of a shepherd: feed my sheep (John 21:17). But a shepherd has two things to do, namely, feed the flock: feed the flock of God that is your charge (1 Pet 5:2), and hold off the wolf. So also a bishop: he should feed his flock with true doctrine: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15). Hence he says, that he may be able to exhort in sound doctrine. He does not say, that he may exhort, but that he may be able to exhort, which means that he must have exhortations ready to hand, when it is necessary to give them. This is prefigured in Exodus by the handle on the ark, enabling it to be carried: mighty in deed and word (Luke 24:19). And he says, sound, i.e., without admixture of falsity: but speak the things that become sound doctrine (Titus 2:1); for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3). Second, he must guard the flock against heretics; hence he says, and to convince those who contradict it; and this is by the study of Sacred Scripture: all Scripture is inspired by God and profitable for teaching, for reproof, for correction (2 Tim 3:16); I have not denied the words of the Holy One (Job 6:10). And these two things, according to the Philosopher, pertain to the work of a wise man, namely, not to lie about things he knows, as to the first, and to be able to unmask liars, as to the second.

  Commentary on Titus

• Titus 1:10

  So then when he says, for there are also many, he posits the necessity of teaching. In regard to the first he does two things: first, he describes the false teachers; second, the perverse things they study, at one of them. In regard to the first he does two things: first, he describes the condition of false teachers; second, the perversity of their learning at who subvert whole houses. Then first he shows their condition; second he prescribes a remedy, at who must be reproved. He describes their condition on four points: first, from the number, when he says, many: the number of fools is infinite (Eccl 1:15); second, from the vice of disobedience, when he says, disobedient, both to God and to superiors: disobedient to parents (Rom 1:30); stubbornness is as iniquity and idolatry (1 Sam 15:23); third, from their speech, when he says, vain talkers, namely, in relation to themselves: the Lord knows the thoughts of men, that they are in vain (Ps 94:11): for all men who were ignorant of God were foolish by nature (Wis 13:1); and false teachers especially are foolish. Then he continues, seducers, namely, in relation to inferiors: evil men and deceivers will go on from bad to worse (2 Tim 3:13). Fourth, from their place when he says, especially they who are of the circumcision, who compelled men to observe Jewish practices: look out for the dogs, look out for the evil-workers, look out for those who mutilate the flesh (Phil 3:2). Against these he proposes a remedy; for they are not to be tolerated, because the people would become corrupt, and the shepherd would be blamed: you have not gone up into the breaches, or built up a wall for the house of Israel, that it might stand in battle in the day of the Lord (Ezek 13:5); convince, rebuke, and exhort, be unfailing in patience and in teaching (2 Tim 4:2); therefore, he says, who must be reproved.

  Commentary on Titus

• Titus 1:11

  Then when he says, who subvert whole houses, he shows their zeal: first, from the harm they inflict; second, from the false doctrine they teach; third, from the gain they desire. The harm they cause is that they subvert whole houses. For Catholic doctrine is preached openly in the Church, but heretics teach in secret. That is why they seek hidden places: stolen water is sweet, and bread eaten in secret is pleasant (Prov 9:17). Therefore, they go from house to house to seduce women particularly: for among them are those who make their way into households and capture weak women, burdened with sins (2 Tim 3:5). Teaching things which they ought not, i.e., vain and useless things, not seeking spiritual gain but temporal. Hence he adds, for the sake of filthy gain, or their own temporal glory: they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).

  Commentary on Titus

• Titus 1:12

  Then, he describes their hearers, for they were Cretans, and to them he refers this work: first, he describes their condition; second, he prescribes a remedy, at wherefore, rebuke them. In regard to the first he does two things: first, he describes their condition from witnesses; second, he confirms it. He says, therefore: such are their teachers; but their hearers are just as easy to seduce according to the testimony of one of their poets, namely, Epimenis, whom Paul calls one of their prophets. Here it should be noted that a prophet is one whose intellect is enlightened by God to know things that transcend common knowledge: if there is a prophet among you, I the Lord make myself known to him in a vision, I speak with him in a dream (Num 12:6); or one who explains prophecies in the same spirit and method as they were delivered; or one who utters prophetic words. Hence something prophetic might be uttered from an inner instinct without understanding it: Caiaphas being high priest that year prophesied (John 11:51). For he had no intention of prophesying when he said that it is expedient for him to die lest he seduce the people. Nevertheless, he was moved to say this by the Spirit. This manner of prophesying also belongs to those who accept someone's words as an omen that might actually be from demons. And he says, a prophet of their own, because such a person is familiar with their condition. Then when he says, Cretans, he gives the testimony. And he describes them with three marks: first, the corruption of reason, when he says, are always liars: you destroy those who speak lies (Ps 5:6). Second, the corruption of their irascibility when he says, evil beasts, i.e., cruel. They are called beasts, as it were, laying waste, because they are cruel: like a roaring lion or a charging bear is a wicked ruler over a poor people (Prov 28:15). He says, evil, because according to the Philosopher in the Politics, when a man acts according to reason, he is the best of animals; but when he stoops to wickedness, he is the worst: for if he falls away because of cruelty, no beast is as cruel. Hence he says that an evil man is ten thousand times worse than an evil beast. Third, from the corruption of their desire when he says, slothful bellies, having sloth present in their bellies; for they were gluttons and such men seek rest: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19).

  Commentary on Titus

• Titus 1:13

  Then he confirms this testimony when he says, this testimony is true. A Gloss says: this gives us to understand that a teacher of Sacred Scripture takes the testimony of truth wherever he finds it. Hence the Apostle frequently cites the sayings of gentiles, as in 1 Corinthians: bad company ruins good morals (1 Cor 15:33); and in Acts: we are indeed his offspring (Acts 17:28). This does not mean that their entire doctrine has been approved, but only what is good is chosen, because all truth, no matter by whom it is spoken, comes from the Holy Spirit; and what is evil is rejected. Hence it is said: when you see among the captives a beautiful woman, and you have desire for her and would take her for yourself as wife, then you shall bring her home to your house, and she shall shave her head and pare her nails (Deut 21:11), i.e., remove all superfluities. Having described the character of the Cretan people, he now prescribes the remedy: first, the remedy of rebuke; second, the reason for this, all things are clean to the clean. In regard to the first he does three things: first, he advises Titus to rebuke them; second, he tells him the purpose of the rebuke, at that they may be sound; third, he shows the correct method for reaching the end, at not giving heed. He says, therefore: the Cretans are evil beasts who should be whipped and flogged. And therefore, rebuke them sharply: the reproofs of discipline are the way of life (Prov 6:23); rebuke the beasts that dwell among the marshes (Ps 68:30). But this seems contrary to the advice given in Timothy: rebuke, unfailing in patience (2 Tim 4:2). I answer that there are two reasons for this advice: one on the part of those who are rebuked. For the Cretans are difficult and obstinate; consequently, they deserve to be rebuked sharply. Not so the Ephesians, whose archbishop was Timothy. The other is on the part of those who rebuke, because Titus was meek and mild; consequently, he is urged to act opposite to this. But Timothy was strict; therefore, he was urged to be patient. Then when he says, that they may be sound in the faith, he touches on the purpose of the rebuke. For a man is sound when there is no decay in him: and he is sound in faith when no article of faith is incorrectly understood. But the Cretans' faith was vitiated by heresy: but I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ (2 Cor 11:3); if any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit (1 Tim 6:3).

  Commentary on Titus

• Titus 1:14

  The road to this soundness is to avoid the errors of the Jews; hence he says, not giving heed to Jewish fables. For in the law there are two types of articles: those dealing with beliefs, and those dealing with precepts of religion, which were to be observed in divine worship. The first he calls fables, and the second commandments of men and not of God. In this he seems to be condemning the old law as the Manicheans do. But the word fables could refer to their legends (matters above and beyond the doctrines of the law), which are myths, as in the Talmud: not to occupy themselves with fables and endless genealogies (1 Tim 1:4). Or, it might refer to the doctrine which formerly was true, but is now a fable as they understand it. Thus, behold, a virgin shall conceive and bear a son (Isa 7:14) was true, but now, because they say that it still remains to be fulfilled, it is a fable. Likewise, commandments of men can mean those not found in the law of Moses, but in the tradition of their fathers: for the sake of your tradition, you have made void the word of God (Matt 15:6). But does that mean that commandments of men are to be ignored? I answer that they are not, so long as they do not turn one from God's truth; that is why he continues, who turn themselves away from the truth: for the time is coming when people will not endure sound teaching but will turn away from listening to the truth and wander into myths (2 Tim 4:4); the same thing is found in Matthew: in vain do they worship me, teaching doctrines and precepts of men (Matt 15:9). Or, it might be said that the commandments in God's law have been changed into commands of men. For when they are interpreted as signs of truth to come, they are commandments of God, but when they wish us to observe them after our body is dead to the law, they are commands of men.

  Commentary on Titus

• Titus 1:15

  Then when he says, all things are clean to the clean, he specifies the reason behind his statements, namely, how they turn one from the truth and how they repeat fables and commands of men, which are chiefly concerned with distinguishing between foods according to the law, which some false prophets said must be observed. Consequently, first, he shows how these foods are related to those who are good; second, to those who are wicked, at but to them that are defiled. He says, therefore: not giving heed to Jewish fables about food, because all things are clean to the clean. Does this mean that adultery is clean to the clean? I answer: no, because by the very fact that it is adultery it is unclean. But those things that are clean to the clean which of themselves do not defile one. In this matter Matthew says: whatever enters into the mouth does not defile a man (Matt 15:11); therefore, whatever enters the mouth is clean. Against this there are two objections: one is found in Leviticus: and the rock badger, because it chews the cud but does not part the hoof is unclean to you (Lev 11:7). I answer according to Augustine in Against Faustus: a thing is unclean either according to its nature or according to what it signifies; for example, if this word 'fool' is taken merely as a sound, it is not unclean but good; but if it is taken according to its signification, it implies uncleanness, because it signifies lack of wisdom. But the acts of that people were prophetic acts. Hence a pig as such is not unclean, but only inasmuch as it signifies a man given to pleasure. But now that the reality has come, these significations cease, and men use foods according to their nature. Another objection is that in Acts the apostles commanded to abstain from blood and from things strangled (Acts 15:29). Consequently, it does not seem lawful to partake of such things. And so, all things are not clean to the clean. I answer that some believe that this commandment should be interpreted literally, but in a mystical sense, so that by blood is understood homicide, and by strangling, the oppression of the poor. And this is good, but it is not the whole truth. Therefore, I say that literally it is a commandment, but we are not obliged to it. For some things are forbidden because they are evil; and these must simply be avoided. But other things are not evil absolutely, but for a time, and these must be observed so long as a reason exists. But the apostles forbade these things, not because they were evil in themselves, because in Matthew the Lord says the opposite (Matt 15:17). The reason behind them was that some had been converted from Judaism and some from paganism; consequently, it was necessary, if one people was to be formed, that one should condescend to another. In this matter the Jews were to be condescended to, because it was abominable to them to eat blood and anything suffocated. Therefore, to maintain peace, the apostles declared that this law was to be observed for that time. Then when he says, but to them that are defiled, he shows how these foods are regarded by wicked men: concerning this he does three things, first, he shows this; second, he assigns the reason, at but both their mind; third, he manifests this with a sign, at they profess that they know. He says, therefore: those foods are clean to the clean, but unclean to the defiled, i.e., to those whose consciences are defiled: whoever touches pitch will be defiled (Sir 13:1), and to unbelievers, i.e., whose faith is corrupt: he who is an unbeliever, acts unfaithfully (Isa 21:2). Does the unbelieving sinner make an alms unclean? The answer is that the Apostle does not employ an affirmative, but a negative word. Hence he does not say, all; he says that nothing is clean to them, which is true, because nothing is perfectly clean to them, because no act is clean unless it is directed to its proper end; whereas these acts are outside the end. But is anything clean to them? It seems so, although it is also true that whatever does not proceed from faith is sin (Rom 14:23). I answer that evil never corrupts the good altogether. For it is impossible that there not be some good in every sinner, even in devils. Therefore, when a sinner does something precisely as sinner and unbeliever, the entire act is a sin in its root; but if he does something which springs from some good in him, such as from unformed faith or from his nature, it is not unclean. So it is signified that he says, but to them that are defiled and to unbelievers, i.e., in so far as they are such. For they ate contrary to conscience and erred in faith; consequently, what was clean in its very nature they made unclean, as far as they were concerned. The reason for this is that the cause of their acts is unclean, namely, their depraved intellect and will; hence he says, but both their mind and their conscience are defiled, namely, their mind by unbelief, and their conscience by sin: why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country? (Bar 3:10)

  Commentary on Titus

• Titus 1:16

  Then when he says, they profess that they know God, he explains their faith with a sign. For if a person claims that their words are true and that they believe in one God and confess him, this must be rejected as impossible. First, he shows the good that was in them, namely, they profess outwardly with their lips that they know God: this people draw near with their mouth and honor me with their lips, while their hearts are far from me (Isa 29:13); you are near in their mouth and far from their heart (Jer 12:2). Second, he shows their inward failing: first, in regard to things present; second, in regard to things yet to come, at incredulous. In regard to the present, in their works they deny him. For one who sins actually denies him by his actions, because a person cannot confess God without admitting his power, namely, that he should be obeyed. Hence, if they sin, they disobey and deny by their works the very things they profess by their lips. But you say: whoever denies God is an unbeliever; but sinners deny God in their works. Therefore, sinners are unbelievers. I answer that just as a person with general knowledge can err in particular cases, so a person with a general knowledge of the faith fails in a particular action, because his love is corrupted: he has disowned the faith and is worse than an unbeliever (1 Tim 5:8). But can they fail as far as the future is concerned? They can, because they not only deny God but are not inclined to return to him. For there are three things which incline a person to return to God, namely, God's grace: justified by his grace as a gift (Rom 3:24); the second is faith: he cleansed their hearts by faith (Acts 15:9); the third is the performance of a good work: the doers of the law will be justified (Rom 2:13). But these three ways are not open to unbelievers: not the way of grace because they are abominable, i.e., not disposed to grace; not the faith, because they are incredulous, i.e., not suited for believing; you are among believers and destroyers (Ezek 2:6); third, not the performance of good works, because they are reprobate to every good work: refuse silver they are called (Jer 6:30).

  Commentary on Titus

• Titus 2:1

  Above, the Apostle instructed Titus what sort of ministers to appoint to hinder heretics; here he teaches him what to do: first, he proposes a general plan; second, he breaks it down to its details, at that the aged men. He says, therefore: so far I have said that bishops must be appointed; but lest you suppose that this would free you from the care of souls, be assured that you should be all the more careful to instruct your flock. Consequently, speak the things that become sound doctrine, i.e., the things upon which a sound faith can be erected: so that he may be able to exhort in sound doctrine and to convince those who contradict it (Titus 1:9).

  Commentary on Titus

• Titus 2:2

  Then he explains this in detail: first, he proposes a sound doctrine against perverse living; second, against heretics and errors, at but avoid foolish questions (Titus 3:9). In regard to the first he does two things: first he instructs different classes of people; second, people in general, at admonish them to be subject (Titus 3:1). In regard to the first he does two things: first, he shows how to instruct free men; second, how to instruct slaves, at exhort servants (Titus 2:9). First, he shows how to instruct free men by word; second, by example, at in all things show (Titus 2:7). In regard to the first he does two things: first, he shows how the old should be instructed; second, the young, at exhort young men. In regard to the first he does two things: first, he shows how to instruct old men; second, old women, at the aged women. But it should be noted that some of the things to which old age disposes a person are good: first, he mentions these; second, the good things to which old age is not suited, at sound in faith. Among the good things to which old age disposes, one is contempt of pleasures; the other is perfection in wisdom and prudence. Of course, old age breeds contempt for pleasures, because the bodies of young men are warm with natural heat which incites them to bodily pleasures found especially in food and drink and sex. But old age inclines a person to avoid such things, for old men are used to self-denial: I am this day eighty years old; can I discern what is pleasant and what is not? (2 Sam 19:35). He says, therefore, that the aged men may be sober in the use of food and drink, and chaste in matters of sex: after I have grown old, and my husband is old, shall I have pleasure? (Gen 18:12) But if old age disposes one this way, why this advice? I answer that it sometimes happens that old men, as a result of perversity, indulge in childish sins: the child shall die a hundred years old, and the sinner a hundred years old shall be accursed (Isa 65:20). There are two reasons why this happens: for an old man is inclined thus in one way, and a young man in another. For a young man is incited to this by the lust of passion, but an old man by choice, for two reasons: first, no one wishes to exist without pleasures, and the more one seeks them, the more troublesome they are. But old men suffer many discomforts and natural defects; therefore, when they do not have spiritual pleasures, they search for bodily ones. The second is that a young man is sometimes bridled by shame; but old men, according to the Philosopher, are without shame because they are old and experienced. Young men are by nature vain and easily embarrassed; therefore, they are restrained, but not so old men. Again, old age disposes one toward prudence because of long experience: wisdom is with the aged, and understanding in length of days (Job 12:12); how attractive is wisdom in the aged, and understanding and counsel in honorable men! (Sir 25:5) Hence he adds, prudent. Yet it sometimes happens that an old man is a fool: my soul hates three kinds of men; an adulterous old man who lacks good sense (Sir 25:2). And there are two things which make an old man a fool, for good sense is acquired by experience. Therefore, if they do not occupy themselves in the good when they are young, they are imprudent in old age: you have gathered nothing in your youth; how then can you find anything in your old age? (Sir 25:3) And there is another reason, namely, that sometimes, when they are young, they abound in pleasures and especially in superfluous foods; as a result their brain dries: wine is a mocker, strong drink a brawler; and whoever is led astray by it is not wise (Prov 20:1). Then he lists the things to which old age is opposed: first of all, faith; second, love; third, patience. In regard to the first he says, bid them be sound in faith, because without faith it is impossible to please him (Heb 11:6). But the reason why some are not sound in faith, especially in regard to new things which are proposed for the old to believe, is twofold: first, old men are not firm in anything new, because they presume on their own wisdom, and consequently, do not believe others: both the gray-haired and the aged are among us (Job 15:10). Again, it is a natural vice of old men to be incredulous, because they have found themselves deceived very often; consequently, they always use such words as 'perhaps' or 'maybe' and adverbs that are temperate and suggestive of doubt. But disbelief is opposed to faith: he who is unfaithful deals unfaithfully (Isa 21:2). In regard to the second, he says, in love, which is the fulfillment of the law. And he advises love for two reasons: first, because among the old there is little friendship, since love is nourished by being together. But no one wishes to stay long with those who are sad. And old people are sad, with the result that they have no friends. Second, because old people are interested in useful friendships, just as the young are interested only in pleasurable friendships: for old people need sustenance. In regard to the third he says, in patience, which he advises for three reasons: first, because old men are troubled with many evils and inconveniences; hence, they must be patient with their defects. Second, because they live with their memories; hence they always speak of the good old days, whereas young men live in hope of good things yet to come. Thus, the old are inclined to be impatient for two reasons: namely, because of the good things they once had but now lack; hence Boethius says: the greatest misery is to have been happy; Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old (Lam 1:7). Again, because they live in their memories, it turns out that some who now scorn them were formerly worse; and therefore this troubles them: but now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock (Job 30:1). The third reason is that the closer an old man gets to the end of his life, the more he desires to live; hence, noting that he is failing, he becomes all the sadder.

  Commentary on Titus

• Titus 2:3

  Then, he shows how the aged women are to be instructed: first, how they are to be instructed in regard to their life; second, in their doctrine. In regard to the first he does three things: first, he shows how they are to be instructed as to their attire; second, as to food; third, as to speech. In regard to the first he says, in holy attire, i.e., not in wanton and loud dresses; and this is becoming for every woman: do not let yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes (1 Pet 3:3); women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire (1 Tim 2:9). But old women in particular should observe this, because it is expected that young women will adorn themselves modestly for their husband's sake: and this modesty should be manifest in every movement of their body: a man's attire and open-mouthed laughter, and a man's manner of walking, show what he is (Sir 19:30). In regard to the second he says, not false accusers. For two faults are glaring in the aged: one is common to everyone who is old, namely, that they are suspicious, because they have witnessed many evils, which they presume will be true of others. The other is true particularly of women, namely, that they are jealous. But both these faults are found in an old woman: for by reason of her age she is suspicious, and by reason of her sex she is jealous: there is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all (Sir 26:6). Consequently, he says, not false accusers. In regard to food he says, not slaves to much wine; and of the men he says, be sober. And he says, not slaves to much, because sometimes they use it to warm themselves. In regard to doctrine he says, teaching well. But this does not seem to agree with 1 Corinthians: the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate (1 Cor 14:34); or with 1 Timothy: let a woman learn in silence with all submissiveness. I permit no woman to teach (1 Tim 2:11). I answer that public teaching of the people is forbidden to women; but private teaching within the family is permitted to them: the words of Lemuel, king of Massa, which his mother taught him (Prov 31:1); when I was a son with my father, tender, the only one in the sight of my mother, she taught me and said to me, let your heart hold fast my words and keep my commandments, and live (Prov 4:3). And he says well, that they may teach the young women to be wise. This he says to the old women rather than to the old men, because the former sometimes teach the old wives' fables instead of useful facts, and also because they are with the children and the family more than the men are.

  Commentary on Titus

• Titus 2:4

  Then when he says, to love their husbands, he shows how the young are to be taught: first, the young women; second, the young men, at exhort young men. In regard to the first he does three things: first, he shows how young women should behave toward their husbands; second, toward themselves; third, toward their subjects. In regard to the first he says, to love their husbands. For love is a husband's due: a good wife is the crown of her husband (Prov 12:4); my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men: agreement between brothers, friendship between neighbors, and a wife and husband who live in harmony (Sir 25:1). Or in this way, that they teach the young women and men, as they teach prudence to youth and men. But the first exposition is better. To love their children. This is natural: can a woman forget her sucking child, that she could have no compassion on the son of her womb? (Isa 49:15). And note that he says, to love their husbands, to love their children; namely, amor towards their husbands and dilectio towards their children, because the love shown their husbands is more ardent, and that shown children is more natural.

  Commentary on Titus

• Titus 2:5

  But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace (Sir 26:19). But in regard to things under their care: first, he states what should be entrusted to their care; second, how to exercise care; third, the reason behind this advice. In regard to the first he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Prov 14:1). But in exercising care a woman should observe two things, for women are easily angered: there is no anger above the anger of a woman (Sir 25:23); therefore, he says, gentle. As if to say: let them govern in meekness. The other thing she must observe is subordination, because when a woman has power she tries to oppose her husband's plans: a woman, if she have superiority, is contrary to her husband (Sir 25:30). Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Gen 3:16). And this, that the word of God be not blasphemed, i.e., that their disobedience not be an occasion for blasphemy. All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself irreprehensibly.

  Commentary on Titus

• Titus 2:6

  Then he teaches Titus how to instruct the young men, namely, that they be sober: he repeats this, because drunkenness is the source of many vices: be sober (1 Pet 5:8).

  Commentary on Titus

• Titus 2:7

  Above, the Apostle instructed Titus what to teach those under his care. But because actions speak louder than words, he tells him to teach especially by example. First, in a general way; second, in greater detail, at in doctrine; third, he gives the reason for this advice, at that he who is on the contrary part. He says, therefore: since you are young, show yourself an example of good works. For a prelate should be a pattern for his disciples to follow: be imitators of me, as I am of Christ (1 Cor 11:1); for I have given you an example, that you also should do as I have done to you (John 13:15). Then when he says, in doctrine, he mentions the specific matters in which he should be an example. First, he shows the field in which he should be active, namely, in doctrine, for this is expected of a prelate: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15). And this applies in a special way to Titus, because he has other bishops under him; for he was told above that he should ordain elders in every city (Titus 1:5); therefore, he must give them an example of doctrine by teaching others: take heed to yourself and to your teaching (1 Tim 4:16). Second, he advises him in regard to his manner of life: first, to avoid evil: cease to do evil (Isa 1:16); hence he says, in integrity, by being incorrupt. For just as the body loses its integrity by the corruption of its members, so the soul by the corruption of sin. But in a prelate there is integrity of the senses by prudence, of the affections by charity, and of the body by chastity: may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thess 5:23). Second, that he be grave in the good things he does through charity. For a grave, or heavy, thing has two marks: first, it sinks, and for this it is criticized: O you sons of men, how long will you be grave of heart (Ps 4:3). The second is that it is stable and firm; hence he says, in gravity, which is commended in a psalm: I will praise you in a strong people (Ps 34:18).

  Commentary on Titus

• Titus 2:8

  Then he shows how he should act in doctrine and in word; and he says that he should have the sound word that cannot be blamed or corrupted by falsity: follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus (2 Tim 1:13); fine speech is not becoming to a fool; still less is false speech to a prince (Prov 17:7). Then in regard to the manner he says, that cannot be blamed, i.e., that it be spoken in due season with all propriety and in a way that will incline men to correct themselves: a proverb from a fool's lips will be rejected, for he does not tell it at its proper time (Sir 20:20). The end of teaching is that he who is on the contrary part may be afraid, having no evil to say of us. As if to say: if everyone acts properly, namely, prelates and subjects, your adversaries cannot harm you: for it is God's will that by doing right you should put to silence the ignorance of foolish men (1 Pet 2:15); give the enemy no occasion to revile us (1 Tim 5:14).

  Commentary on Titus

• Titus 2:9

  Then, at exhort servants, he shows how servants should be instructed: first, he does this; second, he gives the reason for it, at for the grace of God (Titus 2:11). In regard to the first he does three things: first, he urges servants to be subject; second, he determines the limits of subjection, at in all things pleasing; third, he shows why this advice is necessary, at that they may adorn. He says, therefore: exhort servants to be obedient to their masters: servants, be submissive to your masters with all respect, not only to the kind and gentle but also to the overbearing (1 Pet 2:18); slaves, obey in everything those who are your earthly masters, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord (Col 3:22). He says the same as this in Ephesians (Eph 6:5). But why does the Apostle repeat this advice so often? I answer that there is good reason: for the heresy sprang up among the Jews that God's servants should not be subject to men. This teaching spread to the Christian people, who said that once they have become God's sons, they should no longer be men's servants. But the faith of Christ did not come to set aside the order of justice, indeed, the faith of Christ preserves justice. But justice requires that some men be subject to other men, although such servitude is limited to the body. For through Christ we are now set free of the servitude which binds the soul, but not from the servitude or corruption of the body; but in the future we shall be set free even from bodily and servitude and corruption: then comes the end, when he delivers the kingdom of God the Father after destroying every rule and every authority and power (1 Cor 15:24).

  Commentary on Titus

• Titus 2:10

  But the phrase, in all things, can refer, first of all, to the word, obedient, so that the meaning would be, in all things over which the master's power extends; or it can refer to the word, pleasing. For subjection must first of all consist in serving without offense, without murmuring and without delay: fully pleasing (Col 1:10); just as I try to please all men in everything I do (1 Cor 10:33). But this conflicts with Galatians: if I were still pleasing men, I should not be a servant of Christ (Gal 1:10). I answer that to please men for men's sake is blameworthy, but to please them for God's sake is praiseworthy. Second, they are not to gainsay; hence he says, not gainsaying: never speak against the truth (Sir 4:25). Third, they should serve without fraud, hence he says, not defrauding. With this advice he removes one thing and substitutes another. For he removes fraud, because the master's goods are entrusted to their servants: he entrusted to them his property (Matt 25:14). But he substitutes goodness in all things; hence he says, but in all things showing good fidelity. But to what end should all this be done? Not, of course, to curry men's favor, but to promote God's glory; hence he says, that they may adorn the doctrine of God our Savior in all things. A Gloss remarks: the ornament of a teacher is the honorable life of his disciple, just as a sick person's health redounds to the doctor's glory. But a teacher of doctrine is a caretaker of souls. Therefore, if we perform good works, Christ's doctrine is praised: that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).

  Commentary on Titus

• Titus 2:11

  Above, the Apostle instructed Titus how to teach slaves and free men, and he concluded about the account, that namely the doctrine of Christ be honored. Here he assigns the full reason for all he has said, explaining what he means by a good life. First, he mentions the grace and doctrine of Christ; second, he urges him to preach grace, at these things speak. Thus, first, he states that grace has appeared; second, its instruction, at instructing us; third, its operation, at who gave himself. It should be noted that grace implies mercy, because grace is of that which is freely granted; and what is freely granted is conferred out of mercy. Moreover, mercy has always been present in God; yet for some time it was hidden to men: O Lord, your mercy is in heaven (Ps 35:6). For before Christ's coming, all men, no matter how holy, were under condemnation, but in Christ the Son of God assuming flesh, the grace of God our Savior has appeared. And evidently great is the mystery of godliness, which was manifested in the flesh (1 Tim 3:16). You that sit upon the cherubims, shine forth (Ps 79:2). But the more powerful a person is, the more his grace is desired. Hence, God's grace must be desirable; and this is why he says the grace of God. And this is given for our salvation; hence he says, our Savior: my salvation shall be for ever (Isa 51:6). But this grace is not offered only to the Jewish people alone, as formerly, but to all men: and all flesh shall see together that the mouth of the Lord has spoken (Isa 40:5); all the ends of the earth shall see the salvation of our God (Isa 52:10); God our Savior, who desires all men to be saved (1 Tim 2:4). And we might say that in Christ's birth this grace appeared in two ways: in the first way, because Christ has been given as God's greatest gift. Hence his conception, although it was a work of the entire Trinity, is attributed particularly to the Holy Spirit, who is the giver and source of all graces. And this grace appeared to all men but especially to the man Christ: full of grace and truth (John 1:14).

  Commentary on Titus

• Titus 2:12

  Second, it appeared as an instruction to the human race, because before the coming of Christ, the world languished in ignorance and heresy: the people who walked in darkness have seen a great light (Isa 9:2). Hence he says, instructing us, as a father instructs his son. But he instructs us about two things, because all men are in need of two things, namely, good works and a right intention. First, he shows how Christ instructed us in regard to good works; second, in regard to a right intention, at looking for the blessed hope. He says, therefore: denying ungodliness and worldly desires. But notice that he says, ungodliness and worldly desires, because all sins are involved either with matters directly against God, and are therefore sins of ungodliness: for godliness, or piety, is a virtue which inclines us to show proper respect toward parents and fatherland. But because God is our principle Father, godliness consists in paying worship to God. Behold the fear of the Lord, that is wisdom (Job 28:28), but another version reads behold godliness, that is wisdom. Consequently, sins against God are called acts of ungodliness: for the wrath of God is revealed from heaven against all ungodliness (Rom 1:18), where ungodliness refers to idolatry. Or sins consist in misusing temporal things, and these sins are worldly desires. But a world is a span of time that measures how long things exist. Hence by worldly is meant secular things and all sins committed against our neighbor, or against things by misusing them. Then when he says, live soberly, he indicates what good we should do. And he says, soberly, in relation to ourselves; justly, in relation to our neighbor; and godly in relation to God. He says, soberly, i.e., with due measure; but a limit is a measure, and this limit is observed if a man uses external goods and controls his passions with the limits set by reason. Hence, soberness means any moderate use of external things or of one's passions: righteousness teaches self-control and prudence, justice and courage; nothing in life is more profitable for men than these (Wis 8:7). He says, justly, in dealings with one's neighbor; for the Lord is righteous, he loves righteous deeds (Ps 11:7). And godly in one's dealings with God: train yourself in godliness (1 Tim 4:7).

  Commentary on Titus

• Titus 2:13

  Then when he says, looking for the blessed hope, he instructs him about the end, which consists in two things, namely, in the soul's glory after death and in the body's glory at Christ's coming: the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment (John 5:28). In regard to the first he says, looking for the blessed hope, against those who place man's end in virtuous acts performed in this life. But this is not true because even if we live soberly and justly and godly, we are still awaiting something else: like a hireling, he completes his day (Job 14:6); blessed are all those who wait for him (Isa 30:18). Therefore, he says, looking for the blessed hope, which can be understood in two ways: either because it is the hope for happiness, or because the very waiting makes us happy. In regard to the second he says, and coming of the glory of the great God and our Savior Jesus Christ, through whom our bodies will rise. For one who loves a friend looks for him with desire: not only to me, but also to all who have loved his appearing (2 Tim 4:8); be like men who are waiting for their master (Luke 12:36). And he says, the coming of the glory, because his first coming was in humility: he humbled himself and became obedient unto death (Phil 2:8); learn from me, for I am gentle and humble of heart (Matt 11:29). But this time he will come in glory, because his divinity will be recognized by all: and then they will see the Son of man coming in a cloud with power and great glory (Luke 21:27). And he says, of the great God, against Arius, who said that the Son is not equal to the Father. Well does he say, great, because Christ is God over all, blessed for ever (Rom 9:5); we are in him who is the true Son, Jesus Christ. This is the true God and eternal life (1 John 5:20). He is also the Savior: this is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved (1 Tim 2:3). He came as Savior, as his name suggests: he will save his people from their sins (Matt 1:21). And he adds, Christ, namely, who was anointed; for in this anointing the union of divinity to human nature is understood. For some persons are united, but not in such a way as to have the essence of the godhead united to them, but because they partake of it. But the godhead was united to Christ: therefore God, your God, has anointed you with the oil of gladness above your fellows (Ps 45:7).

  Commentary on Titus

• Titus 2:14

  Then when he says, who gave himself, the workings of grace are revealed: first, he shows the benefits derived from the grace of his passion; second, the fruit of his passion, at that he might redeem us. He says, therefore: I say that he is our Savior. But how? Because he gave himself for us: and walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Eph 5:2). Its fruit is deliverance and sanctification. Deliverance, when he says, redeem us from all iniquity: every one who commits sin is a slave to sin (John 8:34). For the first man, as a result of his sin, became a slave to sin, and this slavery inclined him to other sins. But Christ made satisfaction through his passion; consequently, we are redeemed from slavery: fear not, for I have redeemed you (Isa 43:1). And not only from original sin, but from all the sins which a person adds by his own will. Sanctification unto good is mentioned when he says, and might cleanse for himself a people, i.e., that he might sanctify the people in such a way that they become his people, i.e., consecrated to him: once you were no people but now you are God's people (1 Pet 2:10). Acceptable to God by reason of their right faith and intention: a servant who deals wisely has the king's favor (Prov 14:35). Or, acceptable, i.e., special: the Lord, our God, has chosen us to be his own special people (Deut 7:6). But it is proper that they perform their good works outwardly; hence he says, in pursuit of good works: do what is good, and you will receive his approval (Rom 13:3); let us not grow weary in well-doing (Gal 6:9).

  Commentary on Titus

• Titus 2:15

  Then, he urges him to preach grace. In regard to this he does two things: first, he exhorts him to preach; second, he describes the way he should preach. He says, therefore: speak what is to be believed, and exhort what is to be done: for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3). Rebuke those who do evil: as for those who persist in sin, rebuke them in the presence of all (1 Tim 5:20). And this with all authority, because he speaks as an instrument and minister of God, and therefore with confidence in God's authority. Yet when he exhorts, he must sometimes entreat, considering his own weakness: the poor use entreaties (Prov 18:23). At other times he must speak with authority, considering the authority entrusted to him: do you seek a proof of Christ who speaks in me? (2 Cor 13:3). Or, with gentleness to the good and with authority to the obstinate. The Apostle had to exhort him to speak with authority, because Titus was gentle by nature: let no one despise your youth (1 Tim 4:12).

  Commentary on Titus

• Titus 3:1

  Above, the Apostle gave specific admonitions suited to particular states; here he gives general admonitions for all: first, he gives them; second, he gives the reason for them, at for we ourselves; third, he exhorts Titus to insist on these things, at and these things. In regard to the first he does two things: first, he teaches how to behave toward superiors; second, toward equals, at to speak evil of no man. In regard to the first he does two things: first, he points out that subjects owe a debt of reverence to superiors; second, that they should obey their commands, at to obey at a word. He says, therefore: I have stated how you should admonish them; so admonish them, that is, all, to be subject to princes, i.e., to kings and the like, and powers, i.e., other officials: "be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him" (1 Pet 2:13); "let every person be subject to the governing authorities" (Rom 13:1). This advice was necessary, first of all, to counteract the Jewish error which taught that the commandments of men should not be obeyed; second, that they might cause no unrest among the faithful; third, because they are obliged to obey commands: "obey your leaders and submit to them" (Heb 13:17). And he says, obey at a word, i.e., at the mere word of the ruler: "to obey is better than sacrifice" (1 Sam 15:22); "if any one refuses to obey what we say in this letter, note that man, and have nothing to do with him" (2 Thess 3:14). But promptness alone is not sufficient, for one must be discreet; hence he says, be ready to every good work; otherwise, obedience should be withheld. For in that case God must be obeyed, who is greater: "whether it is right in the sight of God to listen to you rather than to God, you must judge" (Acts 4:19). Hence soldiers are not obliged to obey in an unjust war.

  Commentary on Titus

• Titus 3:2

  Then when he says, speak evil of no man, he shows how Titus should act toward his equals: first, in regard to avoiding evil; second, in regard to doing good, at but gentle. He warns them particularly about words, because in the early Church few sinned in deed. By words one might sin by offending the person of another, if he speaks insultingly; hence he says, speak evil of no man. But blasphemy is charging God with a crime; therefore, there cannot be blasphemy against one's neighbor. I answer that inasmuch as love of neighbor is related to love of God, and honor toward one's neighbor is related to honor toward God, to that extent a reproach directed against our neighbor is also directed against God. Hence blasphemy is used here for any evil word, whether secret or public: "they fear not to bring in sects, blaspheming" (2 Pet 2:10). Second, a person sins against his neighbor on account of external goods; hence he says, not to be quarrelsome. Here it should be noted that there are three sorts of men: the first sort are virtuous, and the other two vicious. For some men never become sad, no matter what they hear: and these are sycophants; others are ready to quarrel, no matter what is said: and these are quarrelsome. It is against these that the Apostle is now speaking. Therefore, he said to Timothy: "the Lord's servant must not be quarrelsome but kindly to every one" (2 Tim 2:24); "it is an honor for a man to keep aloof from strife" (Prov 20:3). But the third sort, the virtuous, hold to a middle course, so that sometimes they are pleased and sometimes saddened by others' words: "for even if I made you sorry with my letter, I do not regret it" (2 Cor 7:8). Then when he says, but gentle, he shows how they should perform a good action: first of all, outward actions, when he says, but gentle. Now gentleness is a virtue which enables a person to be moderate in all his external actions, so as not to offend the gaze of anyone: "let all men know your gentleness" (Phil 4:5); "the reward for gentleness is fear of the Lord, riches and honor and life" (Prov 22:4). For the more impetuous a person is in his inner affections, the more difficult it is to bridle him in his outward actions. And this is especially true of impulses to anger: therefore, as a remedy he proposes meekness, which tempers the emotion of anger; hence he says, showing all mildness towards all men: "learn from me; for I am meek and lowly in heart" (Matt 11:29); "receive with meekness the implanted word, which is able to save your souls" (Jas 1:21).

  Commentary on Titus

• Titus 3:3

  Then when he says, for we ourselves also were sometimes unwise, he gives the reason behind this advice, and especially the last, namely, that he be meek. For someone could say: how are we to be meek to unbelievers and to the wicked? For we cannot do this. He answers: consider what you once were. Consequently, the best remedy against anger is to consider one's own weakness: first, therefore, he reminds them of their former state; second, he shows how they are able to arrive at the state of perfection, at but when the benignity. In regard to the first he does two things: first, he reminds them of their former intellectual weakness; second, their affective weaknesses, at slaves to diverse desires. The intellect can be weak for two reasons: first, because it lacks true knowledge, as when a person has no knowledge, or because he has embraced false opinions. For there are two ways a person can possess the truth of divine matters: one way is by faith alone; another is by experiencing a foretaste of it through the light of wisdom, which reveals the truth clearly. Hence in regard to the second he says, for we ourselves also were sometimes unwise, i.e., deprived of that wisdom: "I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict" (Luke 21:15). In regard to the first he says, incredulous, i.e., unbelievers: "you are among unbelievers and destroyers" (Ezek 2:6). But we err by accepting the contrary opinion; hence he says, erring, i.e., taking the false for the true: "they have caused Egypt to err in all its works" (Isa 19:14). Then he lists the things which corrupt the affections: first, in relation to the affections themselves; second, in relation to others, at living in malice and envy. Now a man's affections are right when they obey reason and when they make use of pleasures according to reason. Therefore, when they do not follow reason but their own impulse, they are corrupt; hence he says, slaves to diverse desires and pleasures. For pleasures are involved in sins of carnal delight, such as gluttony and lust; but desires are the objects of other vices such as ambition and avarice and the like: "do not follow your base desires, but restrain your appetites" (Sir 18:30); "do not let sin therefore reign in your mortal bodies, to make you obey their passions" (Rom 6:12); "lovers of pleasure rather than lovers of God" (2 Tim 3:4). Then when he says, living in malice and envy, he lists the sins which affect others: first of all, malice, which is the will to harm others; for an effect derives its name from the end. Therefore one who intends to inflict evil is said to be malicious: "therefore put away all filthiness and rank growth of wickedness and receive with meekness the implanted word, which is able to save your souls" (Jas 1:21). Second, envy, which grieves at the good our neighbor possesses, as malice inflicts evil: "envy is a rotter of the bones" (Prov 14:30). Third, hatred; hence he says, hateful, namely to God because they commit sin: "for equally hateful to God are the ungodly man and his ungodliness" (Wis 14:9); "detractors, hateful to God" (Rom 1:30); or hateful to one's neighbor, when they do something which their neighbor hates. And he continues, and hating one another. As if to say: and we even hate others: "any one who hates his brother is a murderer" (1 John 3:15).

  Commentary on Titus

• Titus 3:4

  Then, he describes the present state of our salvation, when he says, but when the benignity. First, he describes its order and process; second, he confirms what he has said, at it is a faithful saying. In regard to the first he does four things: first, he shows the cause of our salvation; second, the reason he saves, at not by the works of justice; third, the way he saves us, at by the washing; fourth, the end, at that, being justified. The cause of our salvation is God's love: "but God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ" (Eph 2:4). This charity is described, first, in its intensity; second, in its effect. The inward intensity of charity is designated by benignity, which is from bonus, which means 'good,' and ignis, which means 'fire.' Now fire signifies love: "love is strong as death, its flashes are flashes of fire" (Song 8:6). Therefore, benignity is an internal love, which expresses itself outwardly in good works. Now this love was present in God from all eternity, because his love is the cause of all things: "he is gracious and merciful, slow to anger, and abounding in steadfast love" (Joel 2:13). But this love is not always visible: "where are your zeal and your might? The yearning of your heart and your compassion are withheld from me" (Isa 63:15). But its effect appears; and this is designated when he says, humanity, which can be understood in two ways: in one way, as signifying the human nature. As if to say: the benignity and humanity of God our Savior appeared when God was made man out of benignity: "being born in the likeness of men" (Phil 2:7); "you crown the year with your bounty" (Ps 65:11). Or, as signifying the strength which consists in publicly coming to the aid of others in their weakness. Hence it is a human thing to condescend: "the natives showed us unusual kindness" (Acts 28:2). But God condescended to our weakness: "he knows our frame" (Ps 103:14). And this of God our Savior, because "the salvation of the righteous is from the Lord" (Ps 37:39).

  Commentary on Titus

• Titus 3:5

  Then, when he says, not by the works, he states the reason why he saves: first, he rejects the supposed reason; second, he mentions the true reason. The supposed reason is that we are saved because of our own merits. But he rejects this when he says, not by the works of justice which we have done: "there is a remnant chosen by grace" (Rom 11:5); "not because of your righteousness or the uprightness of your heart are you going to possess their land" (Deut 9:5). But the true reason is God's mercy alone; hence he says, but according to his mercy: "the steadfast love of the Lord never ceases" (Lam 3:22); "his mercy is on those who fear him from generation to generation" (Luke 1:50). The method by which he saves us is through baptism: first, he describes it; second, he mentions its effect; third, its cause. He says, therefore: by the washing, i.e., we are saved by a spiritual washing: "having cleansed her by the washing of water with the word of life" (Eph 5:26); "there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness" (Zech 13:1). As to its effect he adds, of regeneration and renovation. To understand this it should be noted that man lacked two things in the state of perdition, and both were restored by Christ, namely, participation in the divine nature, and the laying aside of his oldness. For he had been separated from God: "your iniquities made a separation between you and your God, and your sins have hid his face from you so that he does not hear" (Isa 59:2). And he had grown old: "you are growing old in a foreign country" (Bar 3:11). But the first, namely, participation in the divine nature, we attain through Christ: "that through these you may become partakers of the divine nature" (2 Pet 1:4). This new nature, however, is acquired only by a rebirth, regeneration. Yet this nature is given in such a way as to become ours, and thus it is superadded; for we participate in the divine nature without ceasing to be men: "you must be born anew" (John 3:7); "of his own will he brought us forth by the word of truth" (Jas 1:18). Through Christ he has also put off the oldness of sin and received in return an integral nature; and this is called a renovation: "be renewed in the spirit of your minds" (Eph 4:23).

  Commentary on Titus

• Titus 3:6

  But what power can cause the heart to be cleansed? The power that comes from the holy and undivided Trinity: "in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19). Hence at Christ's baptism were present the Father in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove. Hence he says, of the Holy Spirit, i.e., which the Holy Spirit accomplishes: "you shall send forth your Spirit, and they shall be created: and you shall renew the face of the earth" (Ps 104:30). Again, there is the regeneration through the Spirit. "And because you are sons, God has sent the Spirit of his Son into your hearts, crying: Abba, Father" (Gal 4:6); "for you have not received the spirit of slavery again in fear: but you have received the Spirit of adoption of sons, in whom we cry: Abba, Father" (Rom 8:15). But God the Father gives this Spirit, whom he has poured forth upon us abundantly, that he may describe an abundance of grace in baptism; hence there comes about the full remission of sins. "I will pour out my Spirit upon all flesh" (Joel 3:1); "I will pour out my Spirit upon your seed" (Isa 44:3). And on account of different gifts of grace. "Who gives to all men abundantly and does not upbraid" (Jas 1:5). This, too, is given through Jesus Christ. "The Paraclete . . . I will send him to you" (John 16:7). For in Christ we find two natures, and it pertains to both that Christ give the Holy Spirit. It pertains to the divine nature, which is the Word, from which, as also from the Father, the Spirit proceeds as love. Now love in us proceeds from a conception of the heart, whose conception is the word. It pertains to the human nature, because Christ receives the Spirit's highest fullness, in such a way that from him it streams forth unto others: "full of grace and truth" (John 1:14). And a little after: "and of his fullness we have all received, grace unto grace" (John 1:16); "for it is not by measure that God gives the Spirit; the Father loves the Son, and has given all things into his hand" (John 3:34). And therefore baptism and the other sacraments have no efficacy except by virtue of the humanity and passion of Christ.

  Commentary on Titus

• Titus 3:7

  Then when he says, that, being justified by his grace, he puts down the goal of our salvation, which is the participation of eternal life. Hence he says, heirs. Now, justified is the same as that which he previously called regeneration. In the justification of the unbelieving there are two endpoints, namely, that from which, which is the remission of guilt, and this is renewal; and that toward which, which is the infusion of grace, and this pertains to regeneration. Therefore he says, thus the Word was made flesh, that, being justified, i.e., renewed by grace, because justification does not come about without grace. But could God remit sin without infusing grace? It seems he could, because from the beginning he had the power to create man without grace and without guilt. But I answer that the case of man guilty of no offense is one thing, because he can exist without grace and without sin; but the case of man after sin is different, for it is such that he cannot live without being hated or loved. If he is loved by God, he should love in return; and if he loves, it is because he has received grace, because he cannot love without grace. And this makes him an heir: "to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you" (1 Pet 1:4). He is an heir of life everlasting: "the lines have fallen for me in pleasant places; yea, I have a goodly heritage" (Ps 16:6). But how heirs? According to hope, because the hope for this life is already in us: "let us rejoice in our hope of sharing the glory of God" (Rom 5:2).

  Commentary on Titus

• Titus 3:8

  Then when he says, it is a faithful saying, he corroborates what he said about our salvation and hope. As if to say: this saying is trustworthy: "these words are trustworthy and true" (Rev 22:6). Then when he says, and these things I will, he commands that this be preached: first, he gives the command; second, he assigns the reason, at these things are good. He says, therefore, and these things, namely, which pertain to God's blessings, to forgiveness of sins, and to matters of faith and morals, I will have you affirm constantly: "your words have upheld him who was stumbling" (Job 4:4); "and Judas and Silas, who were themselves prophets, exhorted the brethren with many words and strengthened them" (Acts 15:32). And the reason for this is that they who believe in God may be careful to excel in good works. This can be understood to refer to prelates. As if to say: I desire that you strengthen the travelers, i.e., prelates, so that they will be careful to excel these, i.e., the faithful, in good works: "that they may see your good deeds and glorify God" (1 Pet 2:12); "let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt 5:16). These words are good because they speak of God's goodness: "the good man out of his good treasure brings forth good" (Matt 12:35); and profitable unto men: "I am the Lord your God, who teaches you profitable things" (Isa 48:17).

  Commentary on Titus

• Titus 3:9

  Above, the Apostle taught Titus what to propose when instructing his people. Now he shows what to avoid in his teaching: first, he shows this; second, he writes of familiar matters, at when I shall send. In regard to the first he does two things: first, he shows how to avoid useless and aimless questions; second, how to avoid heretics, at a man that is a heretic. In regard to the first he does two things: first, he shows what to avoid in his doctrine; second, he assigns the reason, at for they are unprofitable. In regard to the first point it should be noted that the burden of satisfying those who raise questions of doctrine falls on the teacher, who should answer some of these questions himself. Furthermore, the teacher should argue with those who resist, and indicate the questions to be avoided. In the other sciences no wise man is expected to answer every question, but only those which pertain to his science. Consequently, the teacher of truth ought not to answer every question. For foolishness is contrary to wisdom. But this doctrine is wisdom: "that will be your wisdom and your understanding in the sight of the peoples" (Deut 4:6). Hence he says, but avoid foolish questions. For questions contrary to the aims of that doctrine are foolish; and questions that are undisciplined are contrary to the aims of a doctrine. "But Job has spoken foolishly, and his words do not bespeak discipline" (Job 34:35). Likewise, it is foolish to propose as doubtful something that is evident, such as the proper principles of a doctrine. For these are at the root of all instruction in the faith and training in morals. And there are some which ought to be avoided. Whence he says, genealogies, because they are proposed in the Scriptures as mysteries or as containing some historical value. In resisting gainsayers, he ought to avoid contentions and strivings. For when one debates to discover the truth, it is praiseworthy; but when there is contention over what is to be held and what avoided, it is blameworthy: "it is an honor for a man to keep aloof from strife" (Prov 20:3); "avoid disputing about words" (2 Tim 2:14). Strivings about the law, which arise from conflicting statements in Scripture. Are such quarrels to be avoided at all costs? I answer that in Sacred Scripture no statements are really contrary; if they appear to be, it is because they are incorrectly understood or because a copyist has transcribed them incorrectly. And this is especially true in regard to numbers and genealogies. Consequently, since these matters cannot be settled, they should be avoided. And this is because they are unprofitable. Whereas a teacher should aim at utility and truth: "my mouth will utter truth" (Prov 8:7); "I am the Lord, your God, teaching you profitable things" (Isa 48:17). Therefore, Titus should avoid getting involved in things that are per se useless and do not contribute to solid doctrine. For the knowledge of singulars, such as genealogies, does not improve the intellect or strengthen the morals or faith. And they are vain, because they have no solid truth.

  Commentary on Titus

• Titus 3:10

  Then, when he says, a man that is a heretic, he shows which men are to be avoided: first, he shows that heretics are to be avoided; second, he gives the reason, at knowing that. He says, therefore, a man that is a heretic. Here it should be noted that a heretic is so called for good reasons: the first of these is taken from the very word, 'heretic', which does not come from 'division,' but from 'choice,' as Jerome says. For in Greek the word 'heresy' means selection. Hence a heretic is a selector, who obstinately clings to some sect which he has chosen. Hence it should be noted that every heretic is in error; but not the converse, for two reasons. First, by reason of the matter in which he errs; for example, if the error is not about the end of human life or not about faith and morals, the one who errs is not a heretic. But if he is in error about matter pertaining to the end of human life, then he is a heretic. And I say the end of human life, because in ancient times there were sects, each positing its own end, as is clear from the Stoics and Epicureans. Or about matters pertaining to the faith: for example, if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic. On the part of selection, one is a heretic, because he selects; but if he is not obstinate and is ready to be corrected by the Church, then his selection arose not from malice but from ignorance. In that case he is not a heretic. One should avoid this man on account of the danger: "their talk will eat its way like gangrene" (2 Tim 2:17). Furthermore, let no one take part in the sins, lest he appear to consent to them: "if any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting" (2 John 1:10). And also because of the punishment: "depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins" (Num 16:26). Such a person should be warned, and if he does not desist, he should be avoided. And he says, after the first and second admonition, for that is the way the Church proceeds in excommunicating. The reason for this is that the number three suggests that everything has a beginning, a middle, and an end. Consequently, it is taken as expressing all things: "this is the third time I am coming to you" (2 Cor 13:1), and also because of the perfection of the number three.

  Commentary on Titus

• Titus 3:11

  But the reason for avoiding a heretic is that one must start from the beginning, if a heretic is to be corrected: "those who are well have no need of a physician, but those who are sick" (Matt 9:12). Therefore, he should not be dismissed, until it is obvious that he cannot be cured; but if he cannot be cured, then he should be dismissed: "I will condemn you out of your own mouth" (Luke 19:22).

  Commentary on Titus

• Titus 3:12

  Then, he writes of personal matters, at when I shall send to you: first, about taking care of certain matters affecting him; second, he closes with a greeting. He says, therefore, when I shall send to you Artemas or Tychicus. These were two of the Apostle's disciples. He sent the others because he wanted Titus to come to him. Yet he did not specify the time, but only the place; for he needed him to help with the preaching. Nevertheless, he wanted Artemas to go ahead. First, he shows what is to be done with them; second, he answers an objection.

  Commentary on Titus

• Titus 3:13

  Apollos, who is mentioned here and in Acts (Acts 19:1) was a bishop of the Corinthians, but on account of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back. He calls Zenas the lawyer, although Apollo, too, was very learned; for he was a teacher among the Jews. But the reason why he wants them sent ahead and not Titus is that Titus was needed at Crete on account of his episcopal duties, but the others had no obligations. And he says, with care that nothing be wanting to them. As if to say: if you cannot provide for them let your subjects do so.

  Commentary on Titus

• Titus 3:14

  Hence he continues, let our men also learn, namely, that the faithful provide for their prelates as the Jews do. And he says, our, namely, subjects, should learn to excel the Jews and others from Asia who provide for their preachers and the needy. And he says, for necessary uses, i.e., in cases of necessity: "but if we have food and clothing, with these we shall be content" (1 Tim 6:8). The reason why they should excel the others is that they be not unfruitful: "who plants a vineyard without eating any of its fruit?" (1 Cor 9:7). Therefore, the people, if they are the Lord's vineyard, ought to bear fruit, both spiritual and temporal, enough to sustain the cultivators; otherwise, they would be unfruitful. "Every tree that does not bear good fruit is cut down and thrown into the fire" (Matt 7:19).

  Commentary on Titus

• Titus 3:15

  Then he greets them: first, on the part of the others; second, he asks them to greet the others; third, he sends his own greeting. In regard to the first, he says, all that are with me greet you, i.e., wish you health. Second, he says, greet them that love us in the faith, i.e., who live in the faith of Christ, because there is no friendship between believers and unbelievers: "should you help the wicked and love those who hate the Lord?" (2 Chr 19:2): or, that love us in the faith, i.e., with true affection: "a faithful friend is a sturdy shelter" (Sir 6:14). The Grace of God, which is the source of all good things: "justified by his grace as a gift" (Rom 3:24); be with you all. He says, be with you all, because he did not write to Titus just for Titus's benefit, but for the entire church.

  Commentary on Titus