Titus 2

But you, speak the things that befit sound doctrine. It is one thing to speak sound doctrine, another to teach the things that suit sound doctrine: for in the one there is simple instruction only; in the other, together with the teaching, there is also the correction of life. "For whoever breaks one of these least commandments, and teaches men so, shall be called least in the kingdom of heaven" (Matt. 5:19): the Lord commanding the disciples that they ought not only to labor in meditation on the Scriptures, so as to go over what is written and store it up in the treasury of memory, but first to do what has been commanded. "But whoever does and teaches, he shall be called great in the kingdom of heaven." For unless our righteousness surpasses the righteousness of the scribes and of the Pharisees, we cannot enter the kingdoms of heaven (Matt. 5). They, sitting upon the chair of Moses, say and do not do, and bind unbearable burdens which they lay upon men's necks, and will not themselves touch them with their least finger. This, then, is what the Apostle now teaches Titus, his son in Christ and his disciple: to speak the things that suit sound doctrine; because doctrine has soundness then, when the teacher's doctrine and his life agree alike.

ii. 1. "But speak thou the things that become sound doctrine."

This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do thy part, although they may not receive thee. Advise and counsel them, though they may not be persuaded. Here he censures them more severely. For they who are mad imagine that nothing stands still, yet this arises not from the objects that are seen, but from the eyes that see. Because they are unsteady and giddy, they think that the earth turns round with them, which yet turns not, but stands firm. The derangement is of their own state, not from any affection of the element. So it is here, when the soul is unclean, it thinks all things unclean. Therefore scrupulous observances are no mark of purity, but it is the part of purity to be bold in all things. For he that is pure by nature ventures upon all things, they that are defiled, upon nothing. This we may say against Marcion. Seest thou that it is a mark of purity to be superior to all defilement, to touch nothing implies impurity. This holds even with respect to God. That He assumed flesh is a proof of purity; if through fear He had not taken it, there would have been defilement. He who eats not things that seem unclean, is himself unclean and weak, he who eats, is neither. Let us not call such pure, they are the unclean. He is pure, who dares to feed upon all things. All this caution we ought to exercise towards the things that defile the soul. For that is uncleanness, that is defilement. None of these things is so. Those who have a vitiated palate think what is set before them is unclean, but this is the effect of their disorder. It becomes us therefore to understand the nature of things pure, and things unclean.

But you speak what accords with sound doctrine.

But you speak what accords with sound doctrine. But although these men are such, Paul said, you should nevertheless not become any less diligent, but do what is your duty and teach, even if no one obeys.

Exhortations which ought to be given to each according to their age.

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

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).

That old men be sober, honorable, chaste, sound in faith, and in love, and in patience. Having first commanded Titus in general what he himself ought to say to all, where he says, "But you, speak the things that befit sound doctrine", he now sets out, class by class, what befits each age. First what suits old men, then what befits old women, third what is fitting for the young, both male, that is, and female; although within the precept for the old women he has set down the commands concerning young women, so that he did not so much teach the young women himself as set out what they should be taught by the old women. Lastly he speaks of slaves; and through each age and condition he lays down his precepts so fittingly that his speech is a rule of life and of morals. Old men, then, are to be sober, or watchful, because νηφάλιοι among the Greeks means both; honorable, so that gravity of morals may adorn the gravity of age; chaste, lest they run riot at an age not suited to it, lest, with blood already cold toward lust, they be an example to the young unto ruin. Sound in faith: of this soundness of faith we spoke above. And sound not only in faith but also in love and in patience, so that, when they have first the soundness of faith, they may hear from the Savior: "Your faith has made you whole" (Mark 10:52). And elsewhere: "For not even in Israel have I found such faith" (Matt. 8:10). And because of this same soundness of faith let them become sons of Abraham, of whom it is written: "Abraham believed God, and it was reckoned to him for righteousness" (Gen. 15:6). And Habakkuk, recalling this soundness of faith, says: "But the just man lives by my faith" (Hab. 2:4). Read again the Epistle of the apostle Paul to the Hebrews (or of whoever else you think it is, since it has now been received among the ecclesiastical writings), count through that whole catalogue of faith in which it is written: "By faith Abel offered to God a greater sacrifice than Cain" (Heb. 11:4 ff.). And: "Enoch was translated, that he should not see death"; and Noah, believing God about the things he did not yet see, built the ark; and Abraham went out into a land he did not know. And lest Scripture should seem to give women no example of faith, it is written in the same Epistle that Sarah too received power to conceive seed when the time of her age was already past it, because she judged him faithful who had promised. There the faith of Isaac and of Jacob, of Joseph, of Moses too and of Rahab, and of the rest, is praised, whom he can know better who has read the Epistle itself. As there is, then, a soundness of faith, so the same soundness is also in love. And who possesses the soundness of love but he who has first loved God with all his soul, and with all his heart, and with all his strength? Then, hearing Christ's precept concerning his neighbor, "You shall love your neighbor as yourself" (Matt. 5), he has divided his love: because on these two commandments hang all the Law and the Prophets. He who has the soundness of love is not envious, is not puffed up, does not act wrongly, not dishonorably, is not provoked to anger, thinks no evil, does not rejoice over iniquity, but rejoices with the truth, bears all things, believes all things, hopes all things, awaits all things (1 Cor. 13). And because love never falls away, he who is in the soundness of love never himself falls either. For neither tribulation, nor distress, nor famine, nor persecution, nor nakedness, nor peril, nor sword will be able to separate him from the soundness of love which he has in Christ Jesus. Why should I speak of the sword and the other lesser things, which cannot divide him who possesses the love of soundness, when neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor strength, nor height, nor depth, nor any other creature whatever can separate him who has the love of soundness in Christ Jesus? If the soundness of love has been understood by us, let us take from the Scriptures some example of those who are in weakness of love. The Savior says of the last times: "Because when iniquity has been multiplied, the love of many will grow cold" (Matt. 24). For love is warm in those who are fervent in spirit, but cold, icy and frozen in those who have taken in the harshest blasts of the North wind. "For from the North evils will blaze forth upon all who inhabit the land" (Jer. 1:14). With this coldness of love Amnon too had grown stiff toward his sister Tamar (2 Sam. 13). We must fear, then, lest we too at some time be overcome by this weakness of love. For it sometimes happens that at first our love toward a virgin, or toward any woman, is holy; and when the mind has been softened into affections, little by little the soundness of love grows pale with languor, and begins to weaken, and carries the lover to final death. Hence the Apostle too, cautiously and prudently, commands Timothy to exhort the young women in all purity (1 Tim. 5). And all purity is in flesh and spirit and soul: that the eye be not made to stumble; that we not hang clinging to the beauty of a woman's face; that it not delight us to hear flattering words; that the mind, hard before, not wilt at feigned words. Let them beware, then, as we have said, young men as well as old, young women as well as old women, and keep their heart with all diligence, lest through the soundness of love the sickness of love enter in, and through holy love there come to be an unholy love which drags them down to Gehenna. Let him who is sound in faith, who is sound in love, be sound also in patience: and in patience, which is proved above all in temptations; because it profits nothing to have had the things we enumerated above, unless all the riches and merchandise with which the ship is laden are preserved in the storm, and, while the winds blow from this side and that, what has been well gained is delivered without shipwreck. "He who", indeed, "has persevered to the end, he shall be saved" (Matt. 24:13).

There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability. For this reason he exhorts old men concerning these matters, "to be vigilant." For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility, and the difficulty of stirring or exciting them. Wherefore he also adds, "grave, temperate." Here he means prudent. For temperance is named from the well-tempered mind. For there are, indeed there are, among the old, some who rave and are beside themselves, some from wine, and some from sorrow. For old age makes them narrowminded.

"Sound in faith, in charity [love], in patience."

He has well added "in patience," for this quality more especially befits old men.

Elders must be sober, honorable, self-controlled, sound in faith, in love, and in patience.

Elders must be sober. For old age is mostly followed by slowness and sluggishness. This, therefore, corrects it.

be [εἶναι]. For the common expression is, "must be" [εἶναι δεῖ].

self-controlled [σωφροσύνη]. He basically says careful [Φρονίμους]. For self-controlled is, as it were, soundness, the salvation of the mind. For self-control would not have been sought after by the aged in matters of immorality, as this is generally acknowledged.

patience. Paul rightly says that they ought to have patience. For irritability clings to old age.

Since the deficiency of old age is laziness, slowness, and difficulty of movement, he therefore says that they should "be vigilant," that is, be watchful and ready for every duty.

By temperate he here means those who are prudent, possessing a sound state of mind. For even among the elderly there are people who are frenzied, raging, and senseless — some from wine, others from faintheartedness.

Patience is especially fitting for the elderly, on account of their irritability and short temper.

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.

It is evident, then, in my opinion, that she will charge herself with remedying, by good sense and persuasion, each of the annoyances that originate with her husband in domestic economy. And if he do not yield, then she will endeavour, as far as possible for human nature, to lead a sinless life; whether it be necessary to die, in accordance with reason, or to live; considering that God is her helper and associate in such a course of conduct, her true defender and Saviour both for the present and for the future; making Him the leader and guide of all her actions, reckoning sobriety and righteousness her work, and making the favour of God her end. Gracefully, therefore, the apostle says in the Epistle to Titus, "that the eider women should be of godly behaviour, should not be slanderers, not enslaved to much wine; that they should counsel the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed."

Old women likewise in holy demeanor, not inciters, not enslaved to much wine; teaching well, that they may instruct the young women in purity, that they may love their husbands, that they may love their children: chaste, pure, having care of the house, kind, subject to their husbands, that the word of God be not blasphemed. Although the apostle Peter has commanded that husbands give honor to their wives as to the weaker vessel, it is not, however, to be supposed that a wife, who has a weak vessel of the body, is at once weaker in soul as well. Hence it is now commanded them, so that in them too that saying of the Apostle may be fulfilled: "Power is made perfect in weakness" (2 Cor. 12:9); and it is said that they also are to have all the things that were commanded in common to the old men, namely in that he says, Old women likewise, that is, just as the old men, honorable in all things, sober, chaste, sound in faith, and in love, and in patience; and, for their sex, they are to have this as their own, that they be in holy demeanor, or, as it reads better in the Greek, ἐν καταστήματι ἱεροπρεπεῖς (in a bearing befitting what is sacred), so that their very gait and movement, face, speech and silence may display a certain dignity of sacred seemliness. And because this kind of little women is usually talkative, according to that saying: "And at the same time, being idle, they learn to go about from house to house; and not only idle, but also wordy and busybodies, speaking things they ought not" (1 Tim. 5:13): therefore he wants them to be not inciters (incentrices), that is, not accusers, not such as disparage some in order to please others. Or certainly, not such as, because they themselves have already passed beyond youth, discuss the ages of the young women and say: That one adorns herself so, that one does her hair so, so that one goes out; she loves him, she is loved by him: whereas, even if these things are true, they ought not so much to accuse her before the others as to reprove the girl herself in private with the love of Christ, and rather to teach her not to do it than to accuse in public what she has done. Women of this age, because they have grown cold to the licentiousness of the body (although there are very many who are not ashamed of their gray hairs, and, trembling, are dressed up as little maidens before a flock of grandchildren), are accustomed to give themselves to wine in place of lust; and when among their cups they have seemed to themselves wise and eloquent, to put on a kind of austerity of morals, speaking as what they seem to themselves to be, and not remembering what they were. So let old women be kept also from too much drinking of wine, since what lust is in the young, drunkenness is in the old. Or how can an old woman teach young women purity, when, if a young woman has imitated the drunkenness of an old woman, she cannot be chaste? And he expressed it pointedly: not enslaved to much wine. For it is a kind of servitude, and the lowest condition, for a man's senses to be seized by wine, and for him to be not his own but wine's. Since, then, he taught first what the old women ought to be, and after the things they have in common with the old men set out also the things proper to them, that they be full of an honorable and holy demeanor and of all seemliness: not accusers, not disparaging others, not with their senses seized by wine; now, accordingly, he hands them the reins of teaching, so that, when they are such, they may have freedom to teach, namely to teach the things that are good. For although in another place he has said, "But I do not permit women to teach" (1 Tim. 2:12), it must be understood thus: that teaching directed at men is taken from them. For the rest, let them teach the young women as their daughters.

Ver. 3. "The aged women likewise, that they be in behavior as becometh holiness."

That is, that in their very dress and carriage they exhibit modesty.

"Not false accusers, not given to much wine."

For this was particularly the vice of women and of old age. For from their natural coldness at that period of life arises the desire of wine, therefore he directs his exhortation to that point, to cut off all occasion of drunkenness, wishing them to be far removed from that vice, and to escape the ridicule that attends it. For the fumes mount more easily from beneath, and the membranes (of the brain) receive the mischief from their being impaired by age, and this especially causes intoxication. Yet wine is necessary at this age, because of its weakness, but much is not required. Nor do young women require much, though for a different reason, because it kindles the flame of lust.

"Teachers of good things."

And yet thou forbiddest a woman to teach; how dost thou command it here, when elsewhere thou sayest, "I suffer not a woman to teach"? (1 Tim. ii. 12.) But mark what he has added, "Nor to usurp authority over the man." For at the beginning it was permitted to men to teach both men and women. But to women it is allowed to instruct by discourse at home. But they are nowhere permitted to preside, nor to extend their speech to great length, wherefore he adds, "Nor to usurp authority over the man."

likewise, older women must be respectful in behavior, not slanderers, not enslaved to much wine, teachers of what is good.

— [OECUMENIUS] likewise, older women. Paul refers to the deaconesses.

Respectful. From this Paul means clothing. [end of the excerpt by Oecumenius Π f. 173v; A f. 186r anonym; B f. 225r; G f. 314v] —

behavior. From this attire, Paul says, they showed modesty and the fact of engaging in sacred services.

not slanderers. For from wine follows slander: and especially because the violence that comes of wine is hostile to weaker old age.

teachers of what is good. And how does it hinder women from teaching elsewhere? And we say that here it speaks about an exhortative speech addressed to household members, but there it is about sitting in public and speaking in the assembly. And that it has made them participants only of the teaching which is imparted at home is made clear by what follows.

It wills, therefore, that these, to whom the "Lord himself is the portion", be sober, fasting, watchful at every time, but especially when they stand ready at the altars to beseech the Lord and to sacrifice in his sight. And these commandments preserve their force to such a degree, and are to be kept with all observance, that even the Apostle confirms these same things by the laws of the New Testament. In it, similarly laying down for the priests or the chiefs of priests the rules of life, he says that they ought "not" to be given to "much wine", but to be "sober". And sobriety indeed is the mother of all virtues, just as, on the contrary, drunkenness is of all vices. For the Apostle plainly declared, saying: "wine, wherein is riot", that he might show that from drunkenness, as a firstborn daughter, riot is begotten.

And from elsewhere too I shall establish this — even though that other passage is more securely stated concerning the woman not becoming a leader of the man by speech: "aged women in demeanor reverent, teachers of what is good, that they may train the young women to be sober-minded," not simply that they may teach. For let women too be teachers of what is good, yet not so that men should sit and listen to women, as though there were a lack of men able to serve as ambassadors of the word of God.

These are elders in age only, though some have taken the position that the women held an office analogous to that of male presbyters.

The women are to be decently adorned, reverent and dignified.

The passage speaks of elderly women who should appear dignified both in their outward appearance and in their clothing. Some, however, think that the reference here is to deaconesses, from whom the apostle requires that even in their very attire they should appear befitting, that is, in keeping with their sacred ministry.

Since in old age a person grows cold, an inclination toward wine appears, and then, being unable to restrain himself, as one who is weak, he is overcome not by moderate but by excessive use of wine, and from this arises a tendency toward slander.

How then does he say in another place: "but I suffer not a woman to teach" (1 Tim. 2:12)? There he speaks of public teaching in the church, which is not permitted to women, but here of teaching at home, and moreover only of younger women. That this is what the apostle says, listen to what follows.

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.

First purity: because the enemy fights more against this in the flowering age, and all his power against women is in the navel of the belly; then that they love their husbands and love their children. What teaching is there in loving husbands, since this is established not in the eloquence of one who teaches but in the heart of one who loves? He wants them to love their husbands purely: he wants there to be a chaste love between husband and wife, so that with modesty and reserve, and as if by the necessity of her sex, she rather renders the debt to her husband than herself demands it of him, and believes that she performs the work of begetting children before the eyes of God and of the angels: thus she will not blush even at the secret couch, and the darkness of the night, and her closed chamber, since she will have reflected that all things lie open to the eyes of God. And they love their children thus, if they instruct them in the discipline of God. But to be unwilling to sadden them by teaching the things that are good, and to grant them the freedom to sin, is not to love children but to hate them.

Ver. 4. "That they may teach the young women to be sober."

Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.

"To love their husbands."

This is the chief point of all that is good in a household, "A man and his wife that agree together." (Ecclus. xxv. 1.) For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? as on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or aught else. Nor has he said merely to be at peace, but "to love their husbands." For where love is, no discord will find admittance, far from it, other advantages too spring up.

"To love their children." This is well added, since she who loves the root, will much more love the fruit.

"To be discreet, chaste, keepers at home, good." All these spring from love. They become "good, and keepers at home," from affection to their husbands.

"Obedient to their own husbands, that the word of God be not blasphemed."

She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things.

"That the word of God," he says, "be not blasphemed."

See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. ii. 2); and here, "that the word of God," and the doctrine, "be not blasphemed." For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if thou gain nothing else, and do not attract thy husband to embrace right doctrines, yet thou hast stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation.

so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, homemakers, kind, submissive to their own husbands, so that the word of God may not be reviled.

so that they may train the young women. Paul is not speaking only about their daughters but of women in general, and for the younger to be subordinate to the older.

to love their husbands. This is the head of all duties that exist in the family, from which the rest arise.

to love their children. For she who loves the root will also love the branches.

homemakers. Paul says "homemaker", those who manage the household affairs. However, such guardians are concerned neither with their own nourishment nor with untimely departures.

so that the word of God may not be reviled. For if a husband were unfaithful, having a faithful wife, but not submissive and corrupt, the very faith would be slandered which such women have. Do you see that Paul writes this, having especially the care of preaching?

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

He who loves the root, that is, the father, will all the more love the fruits as well, that is, the "children."

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.

I should favour anything that would increase the present enormous authority of women and their creative action in their own homes. The average woman, as I have said, is a despot; the average man is a serf. I am for any scheme that any one can suggest that will make the average woman more of a despot. So far from wishing her to get her cooked meals from outside, I should like her to cook more wildly and at her own will than she does. So far from getting always the same meals from the same place, let her invent, if she likes, a new dish every day of her life. Let woman be more of a maker, not less.

Let the young women also be instructed to have care of the house. And because it could happen that the care of the house was governed with harshness, and through this precept of the Apostle the matron might become too severe toward the household servants, he therefore joined to it kind: so that she might believe that she rules her husband's house well when she commands the servants with kindness, not with terror. And also subject to their husbands: lest, puffed up by riches and rank, they not remember the sentence of God by which they are subjected to their husbands. For he says to the woman: "Your turning shall be to your husband, and he shall rule over you" (Gen. 3:16). In this the prudence of holy Scripture is to be considered: that the Lord did not say this to the man, saying, "You shall rule over your wife", but to the woman herself, so as to leave her the reward of compliance, since it is in her own power, if she wishes to obey the precepts of God, to serve the man and to be subject to her husband, so that it might in some way be a free servitude, and full of love; she is therefore serving her husband while she fears to offend him. For man was not created for the woman, but woman for the man. And since the man is the head of the woman, and Christ the head of the man, any wife who is not subject to her husband, that is, to her head, is guilty of the same crime as the man is if he is not subject to Christ, his head. And the word of the Lord is blasphemed either when the first sentence of God is despised and counted for nothing, or when the Gospel of Christ is defamed, while she who is a Christian, and subject by the law of God, desires, against the law and the faith of nature, to command her husband: when even Gentile women serve their husbands by the common law of nature.

Not by the domestic nature, but by the will of the one receiving.

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

Do you see that he is primarily concerned with preaching, and not with worldly affairs? If a believing wife, living with an unbelieving husband, is not virtuous, then the blame is transferred to the faith.

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.

Exhort the young men likewise to be chaste in all things, showing yourself an example of good works, in doctrine, in integrity and purity, in sound and irreprehensible speech, so that he who is on the opposing side may be abashed, having nothing evil to say of us. Just as, in what he had commanded above, saying, "Old women likewise in holy demeanor", we had said that the likeness of the old women was to be referred to the old men, so now, in what he has added, "Urge the young men likewise to be chaste", we judge that the likeness of the young men is to be fitted to the old women, and through the old women to the old men: so that they have the sobriety of the old men, and be honorable and chaste, and sound in faith, and in love, and in patience; and that of the old women in holiness of demeanor, that they be not accusers, not enslaved to much wine, teaching well, and the rest. And he has set down this as proper to the young men, that they be chaste in all things, namely in mind as well as in body, in deed as well as in thought, so that there be in a young man no suspicion of shamefulness. And although some of the Latins think it should be read thus: "Urge the young men likewise to be chaste", and afterward add, "in all things showing yourself a pattern of good works", yet let us know that in all things is to be referred to what precedes, that is: urge them to be chaste in all things. It must also be known that continence is necessary not only in the work of the flesh and in the desire of the mind, but in all things: that we may not seek undue honors, that we may not be inflamed by avarice, that we may not be overcome by any passion.

Ver. 6. "Young men likewise exhort to be soberminded."

See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger. But the whole instruction of men he assigns to Titus himself. For nothing is so difficult for that age as to overcome unlawful pleasures. For neither the love of wealth, nor the desire of glory, or any other thing so much solicits the young, as fleshly lust. Therefore passing over other things, he directs his admonition to that vital point. Not however that he would have other things neglected; for what says he?

He also urged the younger men to be sensible; presenting yourself as a pattern of good works in everything, in teaching, showing incorruptibility, dignity, sound speech, and blamelessness; so that the opponent may be ashamed, having nothing evil to say about us.

Do you see how appropriately Paul arranged it, appointing women as teachers of women and elderly women, and Titus himself to the men?

to be sensible. For nothing is so hostile to youth as the erotic love [ἔρως] of the body.

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

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).

As far as we are concerned, our consciences are all that matters. As far as you are concerned, our reputation among you ought not to be tarnished but influential for good. Mark what I've said, and make the distinction. There are two things, conscience and reputation; conscience for yourself, reputation for your neighbor. Those who, being clear in their consciences, neglect their reputations, are being cruel; especially if they find themselves in this position. The apostle writes about this to his disciple: "Showing yourself to all around you as an example of good works."

Accordingly he has provided Titus, the person to whom his words were addressed, with an injunction as to the perfect practice of religion to this effect: "In all things shewing thyself an ensample of good works, teaching with gravity sound words that cannot be condemned, that the adversary may be ashamed, having nothing disgraceful or evil to say of us." This teacher of the Gentiles and elect doctor of the Church, from his consciousness of Christ who spoke and dwelt within him, knew well that the infection of tainted speech would spread abroad, and that the corruption of pestilent doctrine would furiously rage against the sound form of faithful words, and infusing the poison of its own evil tenets into the inmost soul, would creep on with deep-seated mischief. For it is of these that he says, "Whose word spreadeth like a cancer," tainting the health of the mind, invaded by it with a secret and stealthy contagion. For this reason, he wished that there should be in the bishop the teaching of sound words, a good conscience in the faith and expertness in exhortation to withstand wicked and false and wild gainsayings.

"Showing yourself", he says, "a pattern of good works". It profits nothing for someone to be practiced in speaking and to have worn his tongue smooth for talking, unless he teaches more by example than by word. In short, one who is unchaste, however eloquent he may be, if he exhorts his hearers to purity, his speech is weak and has no authority to exhort. And conversely, however rustic and slow of speech he may be, if he is pure, he can by his example drive men to the likeness of his life. And what he says, "in incorruption", is to be taken thus: that incorruption (incorruptio) properly means virginity. Indeed, those who are virgins are commonly called incorrupt (incorrupti), and those who have ceased to be virgins are named corrupted (corrupti); and we say: She who was once a virgin has been corrupted. Hence I think that Titus, believing the Gospel before he was taken up with the work of the flesh, received baptism and remained a virgin, and is now admonished by the Apostle to show a pattern of himself in incorruption: an incorruption which, indeed, we do not see in Timothy. For when he said to him, "Let no one despise your youth, but be a pattern of the faithful in speech, in conduct, in love, in faith, in purity" (1 Tim. 4:12), he was silent about incorruption and set down only "purity". But purity can be understood also in celibacy without virginity. Unless perhaps we take purity as in the mind, and incorruption as in the body, according to what is written elsewhere in the definition of a virgin: "That she may be holy in body and in spirit" (1 Cor. 7). And he himself has now added in sequence: "in doctrine, in incorruption, in chastity". We could interpret both chastity and incorruption as the integrity of doctrine too, were it not that what follows specifically, sound and irreprehensible speech, would then hold a precept of its own concerning instruction in doctrine.

Ver. 7. "In all things showing thyself a pattern of good works."

Let the elder women, he says, teach the younger, but do thou thyself exhort young men to be soberminded. And let the luster of thy life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences.

Ver. 7, 8. "In [thy] doctrine showing uncorruptness, gravity, sincerity, Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you."

By "him that is of the contrary part," he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it.

presenting yourself as a pattern of good works. Let it be, Paul says, that your life is a common teaching and example to all.

in teaching. Providing common understanding. Therefore, offering integrity, familiarity, and a certain humility in teaching.

showing incorruptibility. That is, community and something like straightforwardness.

dignity. That is, not as a ruler, nor as one speaking to subjects, but gently as to children.

For when the blessed apostle Paul had undergone many persecutions, and had shown forth the prizes of many contests, though he knew that it was far better to "depart, and to be with Christ," yet he brings this forward, and says, "Nevertheless to abide in the flesh is more needful for you." For considering not his own advantage but the advantage of many, that they might be saved, he judged it more necessary than his own rest to remain with the brethren, and to have a care for them; who also would have him that teacheth to be "in doctrine" an example to the faithful.

Let the older women teach the younger women, and you yourself teach the young men. However, let the common school and model of virtue be your radiant life, set before all like a master image displayed in the sight of everyone who wishes to learn something good from it.

This expression depends on the general phrase: show. So that what you teach, he says, may not be corrupt and false, but sound and having the correct meaning.

So that the teaching may have nothing youthful or disturbing to the foolish, but that everything may be reverent and worthy of God.

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).

And as for his saying irreprehensible speech: not that anyone is of such eloquence and prudence as to be reprehended by no one (for even the apostles and evangelists are reprehended by heretics and Gentiles), but that he says or does nothing worthy of reprehension, even though adversaries are ready to reprehend. And because there are many who are not subject, empty talkers and deceivers of minds, who hate him who reproves in the gates and abhor holy speech, therefore let us show ourselves an example in all things, in doctrine, in integrity, in chastity, in sound and irreprehensible speech, so that our adversaries, thoroughly frightened by the soundness of our life and doctrine, may not dare to accuse, that is, may fabricate nothing plausible in accusation. And indeed to this day we see some in the churches (although this is a rare bird) of such gravity and continence that they have testimony even from their adversaries, and it is said: That man is great, and of holy conduct and upright morals, were he not a heretic. For no one is of such unbounded impudence that he could accuse the rays of the sun of being dark, and overspread its clear light with the gloom of night. Hence the Apostle too, guarding against these same things, says: "That I may cut off occasion from those who desire occasion" (2 Cor. 11:12). He who is on the opposing side can also be understood as the devil, who is the accuser of our brethren, as John the Evangelist proclaims: who, when he has nothing evil to lay against us, blushes, and the slanderer will not be able to slander. And diabolus in the Latin language means "slanderer" (criminator).

sound speech, and blamelessness; so that the opponent may be ashamed, having nothing evil to say about us.

sound speech. Clearly, that of the doctrines. For when these are added to the teaching, he who opposes, whether the slanderer or the heretic, will be ashamed, finding no hold at all against us.

That is, orthodox, containing nothing blameworthy.

The adversary he calls either the devil, or anyone who serves him.

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).

A bishopric necessarily pertains to him who is the head of the household. It is a superintendence of the faith of the members of the household, lest any fall into heresy. It extends to the wife, to a son or a daughter; it extends also to a slave, for he has also been redeemed at so great a price. The apostolic teaching assumes the placement of the master above the slave and the slave beneath the master, but Christ has given the same price for each of them. Do not neglect even the lowliest among your household.

Let slaves be subject to their masters in all things: let them be pleasing, not contradicting, not stealing, but showing all good faith, that they may adorn the doctrine of our Savior, God, in all things. Since our Lord and Savior, who says in the Gospel, "Come to me, all you who labor and are burdened, and I will refresh you" (Matt. 11:28), considers no condition, age or sex a stranger to blessedness, therefore the Apostle now lays down precepts for slaves too, namely as for a part of the Church and members of the body of Christ. And just as above he taught what Titus ought to instruct the old men, the old women, the young women and the young men, so now he lays down precepts suited to slaves. First, that they be subject to their masters in all things. But in all those things which are not contrary to God: so that if the master commands things that are not opposed to the holy Scriptures, the slave is to be subject to the master; but if he commands things contrary to them, let him obey the master of the spirit rather than the master of the body. Pay careful attention to how he decrees precepts suited to the persons. "Let slaves", he says, "be subject to their masters in all things" (Eph. 6:5). In another place, treating of children, he says: "Children, obey your parents" (Col. 3:20). For it befits children to obey their parents, but slaves to be subject to a master who commands. Nor let us think it contradictory that in another Epistle "Let wives", he says, "be subject to their husbands" (Eph. 5:22; Col. 3:18), and in this one has declared that wives are to be subject to their husbands, as though he used the same word both of slaves and of wives. For in a certain way the husband is the master of the wife. "He", it says, "shall rule over you" (Gen. 3:16). The Savior too was subject to his parents (Luke 2), but when he was still twelve years old and differed in nothing from a slave, though Lord of all; for he had not yet reached the full age of a man that could take up the inheritance. But it is also written of him elsewhere: "For when all things have been subjected to him, then the Son himself will be subjected to him who subjected all things to himself, that God may be all in all" (1 Cor. 15:28). And all things will be subjected to him when he has said, "The Lord to my Lord: Sit at my right hand, until I make your enemies the footstool of your feet" (Ps. 109:1). In slaves who are subject, the Lord is subject. And just as he is said to be a curse for us, though he is not a curse but true blessing, so for us he is written either as subject or as not subject, according as we are either subject to God or not subject. Some read this passage thus: Let slaves be subject to their masters, and after they have punctuated up to here, they add, in all things let them please: whereas in the Greek the order of the reading is different, that is, let slaves be subject to their masters in all things; so that there follows εὐαρέστους εἶναι, which we can render, though not fully, yet in some measure, that they be well content with themselves: namely, lest the sentence of God on their condition should seem unjust to them. But just as the poor man can be saved according to his measure, and the woman in the weakness of her sex is not excluded from the kingdom of God, and every condition can attain blessedness according to its rank, so let slaves too be well content with themselves that they are slaves, and not think that they cannot serve God because they are subject to men; but rather that they please the will of God in this, if they are both subject to their masters in all things and well content with themselves in their condition; and let them carry out what the Apostle commands next, that they be not contradicting, not stealing. Indeed the greatest vice of slaves is to contradict their masters, and, when these have commanded anything, to mutter to themselves. Therefore he admonishes Titus to take away, through sound doctrine, a passion of this kind from those who are Christian slaves. For if the slave must carry out what the master commands, why should he not do this very thing with good will, rather than both offend his master and still do what he is told: especially since God too was offended at the water of contradiction? And in another place he speaks of the murmuring people: "Let their murmuring cease from me, and they shall not die" (Num. 17).

Ver. 9. "Exhort servants to be obedient to their own masters, and to please them well in all things."

Dost thou see what he has previously said, "that he that is of the contrary part may be ashamed, having no evil thing to say of you." He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not "speech that cannot be condemned," but it gives great handle to the unbelieving, and opens the mouths of all against us.

"Not answering again."

Ver. 10. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things."

Thus he has well said in another place, "Doing service as to the Lord, and not to men." For if thou servest thy master with good will, yet the occasion of this service proceeds from thy fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation.

"Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things."

When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously infixed in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters' ease.

"Not answering again, not purloining"; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters' concerns, and obedient to their commands.

Concerning slaves, so that they themselves may also serve worthily of the grace of Christ.

Slaves, be obedient to your own masters with all respect, to please them in everything, not being argumentative or pilfering, but showing all good faith:, so that in everything they may adorn the teaching of our Savior God.

Therefore, it is not proper to take slaves away from their masters under the pretext of virtue.

not being argumentative. Paul urges the observance of obedience and loyalty; for this is what most befits slaves.

they may adorn the teaching of our Savior. Rightly Paul said elsewhere, "As servants of God, not of men." (1 Corinthians 7: and Ephesians 6:6-7) Indeed, although you serve the master with goodwill, he says, the opportunity nevertheless begins with the fear of God. For if they are wicked, they bring insult to Christianity. "For the name of God is blasphemed because of you," (Isa. 52:; Rom. 2:24) But those who do the things that have been said will fulfill the preaching, faithfully serving.

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

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).

After contradiction, let the doctrine of Christ correct another vice of slaves too, "that they be not thieves". Now a thief is judged one not only in greater things but also in lesser. For it is not what has been carried off by theft but the mind of the one stealing that is considered. Just as in fornication and adultery, the fornication or adultery is not different on this account, if the woman is beautiful or rich, ugly or poor, a harlot or an adulteress, but whatever she may be, it is one fornication, or adultery: so also in theft, however much a slave has carried off, he incurs the crime of theft. Hence in the law of Moses thieves are compelled sometimes to restore sevenfold, sometimes fourfold, and at times the thief himself is cut down, at times he is sold for his theft, matters which I recall that I recently expounded to you in Leviticus. But if this is forbidden in a slave, how much more in a free man, lest either a judge plunder, or a soldier not content with his pay lay waste what belongs to others? Finely did a certain man of the greatest gravity, when the integrity of a certain judge was being praised to him and the one praising said of him, "He is not a thief", reply: "He would make an excellent slave, if he were not a runaway as well": so far should the suspicion of theft be from every free man. So let slaves be subject to their masters in all things, let them be well content with their condition, so that they do not bear slavery bitterly, do not contradict their masters, do not steal, and besides this show good faith in all things, that they may adorn the doctrine of the Savior, our God, in all things. For if they have been faithful in the least with their fleshly masters, greater things will begin to be entrusted to them with God. And he adorns the doctrine of the Lord who does the things that are fitting to his condition. And on the other hand he puts it to confusion who is not subject in all things, whose condition displeases him, who, a contradicter and a defrauder, shows good faith in nothing. For how can he be faithful with the goods of God who could not show faith to a fleshly master?

Do you see what he requires of slaves? That which most of all puts masters at ease, namely, that they "not talk back, not steal, but be faithful." For worldly people this is most of all desirable.

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

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).

The second fruit of grace is the fullness of justice, which consists in this, that a man be just in himself and with respect to God and with respect to his neighbor, namely that a man avoid evil and work good. And how? The Apostle says to Titus: "The grace of God our Savior has appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, justly, and piously in this world, awaiting the blessed hope and the coming of the glory of the great God." This is the grace which expels all evils and bestows all goods: therefore in grace is the fullness of justice.

We say, therefore, that he came forth from a woman, and in the likeness of sinful flesh, he who for our sake became as we are and yet is above us insofar as he is understood as God.… The same was at once God and man. I cannot understand how these people pillage this wonderful and noble economy of the Only-Begotten. They connect a man to him in terms of a relationship adorned with external honors and radiant in a glory which is not his, for then he is not truly God. They treat him as someone who has fellowship and participation with God, and is thus a falsely-named son, a saved savior, a redeemed redeemer; all of which contradicts what the blessed Paul wrote.

For Paul has also shown us that there are these two comings, in his epistle to Titus where he says, "The grace of God our Savior has appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world; looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ." You note how he acknowledges with thanksgiving the first coming and that we look for a second.… So our Lord Jesus Christ comes from heaven and comes with glory at the last day to bring this world to its close.

Who does not know that the deceit of demons filled every corner of the world and held sway over human life by the madness of idolatry? Who does not realize that every people on earth was accustomed to worship demons under the form of idols, by sacrificing living victims and making foul offerings on their altars? But as the apostle says, from the moment that God's saving grace appeared among men and dwelt in human nature, all this vanished into nothing, like smoke.

For the grace of God the Savior has shone forth to all men, instructing us that, denying impiety and worldly desires, we should live chastely, and justly, and piously in this age, awaiting the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and cleanse for himself a choice people, an emulator of good works. After the catalogue of doctrine to Titus, of what he ought to instruct the old men, what the old women, what the young women and the young men, what, lastly, the slaves, he now rightly adds: For the grace of God the Savior has shone forth to all men. For there is no difference at all between free and slave, Greek and barbarian, the circumcised and the one who has a foreskin, woman and man: but we are all one in Christ, we are all called to the kingdom of God, all of us after the offense are to be reconciled to our Father; not through our merits, but through the grace of the Savior: either because Christ himself is the living and subsisting grace of God the Father, or because this is the grace of Christ, God the Savior; and we have been saved not by our own merit, according to what is said in another place: "For nothing you will save them" (Ps. 55:8).

You hear that the prophets foretold and predicted that men will no longer be bound to come from all over the earth to offer sacrifice in one city or in one place but that each one will sit in his own home and pay service and honor to God. What time other than the present could you mention as fulfilling these prophecies? At any rate listen to how the Gospels and the apostle Paul agree with Zephaniah. The prophet said: "The Lord shall appear"; Paul said: "The grace of God has appeared for the salvation of all people." Zephaniah said: "To all nations"; Paul said: "To all people." Zephaniah said: "He will make their gods waste away"; Paul said: "training us to renounce irreligion and worldly passions and to live sober, upright and godly lives in this world."

Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: "For the grace of God, that bringeth salvation, hath appeared." Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins-it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness.

"For the grace of God," he says, "hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice.

"That denying ungodliness," he says, "and worldly lusts."

See here the foundation of all virtue. He has not said "avoiding," but "denying." Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, "that we should deny ungodliness." Ungodliness relates to doctrines, worldly lusts to a wicked life.

"And should live soberly, righteously, and godly in the present world."

Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one.

Wherefore since the loving-kindness is manifest, dearly beloved, wherewith all the riches of Divine goodness are showered on us, whose call to eternal life has been assisted not only by the profitable examples of those who went before, but also by the visible and bodily appearing of the Truth Itself, we are bound to keep the day of the Lord's Nativity with no slothful nor carnal joy. And we shall each keep it worthily and thoroughly, if we remember of what Body we are members, and to what a Head we are joined, lest any one as an ill-fitting joint cohere not with the rest of the sacred building.

For the grace of God has appeared, bringing salvation to all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.

Then Paul also gives a reason why slaves ought to be such toward their masters. For he says that the grace of God has appeared, educating us. Therefore, since we have become pupils of God's discipline, how could we not owe it to act in a manner worthy of His teaching?

training us to renounce. The appearance of our Savior God, that is, the revealing in the flesh, not only freed from former sins, but also made us safer for the future. For, as it says, denying signifies great abstinence.

ungodliness and worldly passions. Paul speaks of ungodliness as the doctrines of the wicked, and of worldly desires as those both of the soul and of the flesh, and all those that simply do not lead us to heaven. And the term "self-controlled" does not only signify abstinence from bodily pleasures and their love, but also from every passion.

in the present age. For this age has the struggle, but the age that is to come has the rewards.

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

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).

Now fasting, in its large and general sense, is to abstain from the iniquities and unlawful pleasures of the world, which is perfect fasting: "That, denying ungodliness and worldly lusts, we may live temperately, and righteously, and godly in this present world." What reward does the apostle join to this fast? He goes on to say: "Looking for that blessed hope, and the appearing of the glory of the blessed God, and our Saviour Jesus Christ." In this world, then, we celebrate, as it were, the forty days' abstinence, when we live aright, and abstain from iniquities and from unlawful pleasures. But because this abstinence shall not be without reward, we look for "that blessed hope, and the revelation of the glory of the great God, and of our Saviour Jesus Christ." In that hope, when the reality of the hope shall have come to pass, we shall receive our wages, a penny.

Paul must receive, embrace and observe, without any reserve, those commandments of the law which help to form the character of the faithful, such as that "denying ungodliness and worldly desires, we should live soberly and justly and godly in this world" and "Thou shalt not covet," chosen by the apostle as the part of the law worthy of the greatest commendation; and also the commandments about loving God and our neighbor, as set forth in the law without any figure or mystery.… But whatever progress he makes in them he must not attribute it to himself but to "the grace of God by Jesus Christ our Lord." Letters 196.2.8.Fulgentius of Ruspe: The apostle Paul exclaims in a similar way: "Be imitators of God as his dear children." What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God's help is possible for everyone.

The second fruit of grace is the fullness of justice, which consists in this, that a man be just in himself and with respect to God and with respect to his neighbor, namely that a man avoid evil and work good. And how? The Apostle says to Titus: "The grace of God our Savior has appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, justly, and piously in this world, awaiting the blessed hope and the coming of the glory of the great God." This is the grace which expels all evils and bestows all goods: therefore in grace is the fullness of justice.

The third original influence of the gift of piety is from holy mother Church, sanctified through the Holy Spirit, who possesses the pledge of the Holy Spirit. Holy mother Church has enjoined piety upon all. Those who are born from one father and one mother love one another more than those who are born from one father alone, or from one mother alone. The Holy Spirit makes us children of one father and one mother and members of one body. The Apostle: "The grace of our Lord Jesus Christ, our Savior, has appeared to all men, instructing us that, denying impiety and worldly desires, we should live soberly and justly and piously in this world."

See whether your piety is that of brother toward brother, and of a brother from the same womb toward a brother from the same womb! Who is our father? Certainly God. Who is our mother? It is the Church, who from her womb bore us through the Holy Spirit and will bring us forth when we shall be presented in eternal light. Do you not see that just as one member suffers with another member, so also we ought to suffer with one another? We are all members of one body, we are nourished with one food, we are brought forth from the same womb, we tend toward the same inheritance: and our inheritance will be magnified the more numerous we shall be, not diminished. We are one body; we ought to be piously disposed toward one another. Come to the father, the father receives you, or the mother; if holy mother Church stands by, even flagitious sinners will be compelled to return. We ought therefore to suffer with one another.

And the Apostle demonstrates these three things in his Epistle to Titus: We may live temperately and justly and piously in this world. Temperately, that is, in a holy manner; piously, which stands [in the Apostle's text]; justly, that is, truly. God, therefore, gives the laws, not by will, but by the greatest reason.

The apostle Paul exclaims in a similar way: "Be imitators of God as his dear children." What will we reply to these words, brethren, or what excuse will we be able to have? If someone tells you that you should imitate the powers which our Lord exercised, there is a reasonable excuse for you, because not everyone is given the grace to exercise those powers and to work miracles. But to live piously and chastely, to preserve charity with all men, with God's help is possible for everyone.

This grace has shone forth to all men for this reason: to instruct us that, denying impiety and worldly desires, we should live chastely and justly and piously in this age. And what it is to deny impiety and worldly desires, I trust can be understood from what we expounded above, "They confess that they know God, but in deeds they deny him", opposites being explained through their opposites. Worldly desires, then, are those which are suggested by the prince of this world: and since they belong to the age, they pass away with the cloud of this age. But when we have lived chastely and justly in Christ, sinning, that is, neither in body nor in mind, we shall also live piously in this age: and this piety awaits the blessed hope and the coming of the glory of the great God and our Savior Jesus Christ.

Whatever, therefore, wicked princes plan against us, God Himself permits to be done. And yet most unjust persecutors, to whom the name of God was a subject of reproach and mockery, must not think that they will escape with impunity, because they have been, as it were, the ministers of His indignation against us. For they will be punished with the judgment of God, who, having received power, have abused it to an inhuman degree, and have even insulted God in their arrogance, and placed His eternal name beneath their feet, to be impiously and wickedly trampled upon. On this account He promises that He will quickly take vengeance upon them, and exterminate the evil monsters from the earth. But He also, although He is accustomed to avenge the persecutions of His people even in the present world, commands us, however, to await patiently that day of heavenly judgment, in which He Himself will honour or punish every man according to his deserts. Therefore let not the souls of the sacrilegious expect that those whom they thus trample upon will be despised and unavenged. Those ravenous and voracious wolves who have tormented just and innocent souls, without the commission of any crimes, will surely meet with their reward. Only let us labour, that nothing else in us may be punished by men but righteousness alone: let us strive with all our power that we may at once deserve at the hands of God the avenging of our suffering and a reward.

And here he puts them to shame. Having God as your teacher, he says, should you not live worthily of Him? This grace, he says, extends not only to the forgiveness of former sins, but also secures us for the future. It teaches us to live the rest of our time in sobriety, since we have utterly renounced ungodliness and worldly lusts. By the expression "having denied" he signifies a complete turning away, proceeding from the disposition of the entire soul. By "ungodliness" he means idolatry and perverted doctrines. By "worldly lusts" — covetousness, luxury, and the other vices that do not lead to heaven but are useful in this world and cease together with it. Therefore Christ came so that we would renounce ungodly teachings and a sinful life, hating both with equal force.

"Chastely" means not only abstinence from fornication, but also from the other passions. And if you are covetous, then you are also "not chaste"; on the contrary, you are even more incontinent, since this passion is not natural. In general, one who is overcome by all the passions is not chaste.

This "age" represents the struggle, and the future one represents the recompense.

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).

Therefore, the common Director of our lives, the great Teacher, the Spirit of truth, wisely and cleverly set forth the rewards, in order that, rising above the present labors, we might press on in spirit to the enjoyment of eternal blessings. "Blessed is the man who has not walked in the counsel of the ungodly." What is most truly good, therefore, is principally and primarily the most blessed. And that is God. So Paul also, when about to make mention of Christ, said: "according to the manifestation of our blessed God and Savior Jesus Christ." For, truly blessed is Goodness itself toward which all things look, which all things desire, an unchangeable nature, lordly dignity, calm existence; a happy way of life, in which there is no alteration, which no change touches; a flowing fount, abundant grace, inexhaustible treasure.

In fact, the Life of Virginity seems to be an actual representation of the blessedness in the world to come, showing as it does in itself so many signs of the presence of those expected blessings which are reserved for us there. That the truth of this statement may be perceived, we will verify it thus. It is so, first, because a man who has thus died once for all to sin lives for the future to God; he brings forth no more fruit unto death; and having so far as in him lies made an end of this life within him according to the flesh, he awaits thenceforth the expected blessing of the manifestation of the great God, refraining from putting any distance between himself and this coming of God by an intervening posterity: secondly, because he enjoys even in this present life a certain exquisite glory of all the blessed results of our resurrection. For our Lord has announced that the life after our resurrection shall be as that of the angels. Now the peculiarity of the angelic nature is that they are strangers to marriage; therefore the blessing of this promise has been already received by him who has not only mingled his own glory with the halo of the Saints, but also by the stainlessness of his life has so imitated the purity of these incorporeal beings.

These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, "looking for that blessed hope and appearing of our God and Saviour," when, having raised the saints among us, He will rejoice with them, glorifying the Father. To Him be the glory unto the endless ages of the ages. Amen.

For as impiety dreads the coming of the great God, so piety, secure about its work and about its faith, awaits him. Where is Arius the serpent? Where Eunomius the snake? The great God Jesus Christ is called Savior; not the firstborn of every creature, not the Word of God and wisdom, but Jesus Christ: names which belong to the man assumed. Nor indeed do we call Jesus Christ one and the Word another, as a new heresy falsely charges: but the same one, both before the ages and after the ages, both before the world and after Mary, nay rather from Mary, we call the great God, our Savior Jesus Christ, who gave himself for us, that with his precious blood he might redeem us from all iniquity, and cleanse for himself a people περιούσιον (for so it stands in the Greek) and make it an emulator of good works.

And Paul said: "from whom is the Christ according to the flesh, who is over all things, God blessed forever, Amen." And again: "No fornicator or covetous one has an inheritance in the kingdom of Christ and God." And still again: "through the appearance of our great God and Savior Jesus Christ." And John calls him by the same name of God when he says: "In the beginning was the Word, and the Word was with God; and the Word was God."

"That we should live godly in this present world."

And what is this hope? what the reward of our labors?

"Looking for the blessed hope and the appearing."

For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding.

"Looking for the blessed hope and glorious appearing of our great God and Saviour."

Where are those who say that the Son is inferior to the Father?

"Our great God and Saviour." He who saved us when we were enemies. What will He not do then when He has us approved?

"The great God." When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.

If a believing woman living with an unbeliever is not actually virtuous, the sacrilege ordinarily becomes an offense against God.

waiting for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ.

waiting for the blessed hope. Behold also the rewards. For nothing is truly more blessed than His revealing.

of the glory. For the second coming of Jesus will be with glory, unlike the first which was in humility.

of our great God. Where now are the inventors of impious doctrines, who assert that Christ is not God, or is lesser than the Father? For in this place the Apostle openly professes that Christ is even the great God. Truly great, he does not distinguish against some lesser god: by no means! but absolutely so great that no one greater can be understood by it.

Here he says that he who according to the flesh derived his descent from the Jews is eternal God and is praised by the right minded as Lord of all created things. The same teaching is given us in the apostle's words to the excellent Titus: "Looking for that blessed hope and the glorious appearing of the great God and Savior Jesus Christ." Here he calls the same one both Savior and great God and Jesus Christ.

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

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).

How could he have given himself if he had not worn flesh? He offered his flesh and gave himself for us, in order that undergoing death in it, "He might bring to nothing the one who held the power of death, that is, the devil." For this reason we continually give thanks in the name of Jesus Christ. We do not bring to nothing the grace which came to us through him. For the coming of the Savior in the flesh has been the ransom and salvation of all creation.

For the same Church of holy and good believers is both small if compared with the number of the wicked, which is greater, and large if considered by itself; "for the desolate hath more sons than she which hath an husband," and "many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of God." God, moreover, presents unto Himself a "numerous people, zealous of good works." And in the Apocalypse, many thousands "which no man can number," from every tribe and tongue, are seen clothed in white robes, and with palms of victory. It is the same Church which is occasionally obscured, and, as it were, beclouded by the multitude of offences, when sinners bend the bow that they may shoot under the darkened moon at the upright in heart. But even at such a time the Church shines in those who are most firm in their attachment to her.

For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one.

May God, who sees all things, and who is the Ruler of all spirits and the Lord of all flesh — who chose our Lord Jesus Christ and us through Him to be a peculiar [Titus 2:14] people — grant to every soul that calls upon His glorious and holy name, faith, fear, peace, patience, long-suffering, self-control, purity, and sobriety, to the well-pleasing of His name, through our High Priest and Protector, Jesus Christ, by whom be to Him glory, and majesty, and power, and honour, both now and for evermore.

For there is one flesh of the Lord Jesus Christ; and His blood which was shed for us is one; one loaf also is broken to all [the communicants], and one cup is distributed among them all: there is but one altar for the whole Church, and one bishop, with the presbytery and deacons, my fellow-servants. Since, also, there is but one unbegotten Being, God, even the Father; and one only-begotten Son, God, the Word and man; and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as "a peculiar people, and a holy nation," to perform all things with harmony in Christ.

Often considering with myself what the word περιούσιον might mean, and asking the wise men of this age whether they had perhaps read it anywhere, I could never find anyone to explain to me what it signified. Therefore I was compelled to have recourse to the old instrument, from which I supposed the Apostle too had taken what he had said. For a Hebrew of the Hebrews, and as to the law a Pharisee, he was surely setting down in his Epistle what he knew he had read in the Old Testament. So in Deuteronomy I found: "For you are a holy people to the Lord your God, and it has pleased the Lord your God in you that you should be to him a people περιούσιον out of all the peoples that are upon the face of the earth" (Deut. 7:6). And in the hundred and thirty-fourth Psalm, where we have, "Sing psalms to his name, for it is sweet: for the Lord has chosen Jacob for himself, Israel for a possession (in possessione) for himself" (Ps. 134:3–4): for what is "for a possession" (in possessione), in the Greek it is written εἰς περιουσιασμὸν, which Aquila and the Fifth Edition indeed expressed as εἰς περιούσιον. But the Seventy and Theodotion, translating περιουσιασμὸν, made a change of syllable, not of sense. Symmachus, then, for what is περιούσιον in the Greek, SGOLLA (סגלה) in the Hebrew, expressed ἐξαίρετον, that is, "choice" (egregium), or "special" (præcipuum); for which word, using the Latin language in another volume, he rendered "peculiar" (peculiarem). Rightly, then, did Christ Jesus, our great God and Savior, redeem us with his blood, to make the Christian people peculiar to himself, a people that could then be peculiar if it proved an emulator of good works. Hence also what is written in the Gospel according to the Latin translators, "Give us this day our daily (quotidianum) bread" (Matt. 6:11), is better rendered in the Greek "our bread ἐπιούσιον", that is, "special", "choice", "peculiar": namely him who, coming down from heaven, says, "I am the bread that came down from heaven" (John 6:51). Far be it, indeed, that we, who are forbidden to take thought for the morrow, should be commanded in the Lord's prayer to ask for that bread which in a little while is to be digested and cast out into the drain. Nor is there much difference between ἐπιούσιον and περιούσιον: for only the preposition has been changed, not the word. Some think that the bread in the Lord's prayer is called ἐπιούσιον because it is above all οὐσίας, that is, above all substances. If this is accepted, it does not differ much from the sense we have set out. For whatever is choice and special is outside all things and above all things.

"That he might purify unto himself a people of his own." Considering the desperate condition of human nature and the ineffably tender solicitude of Christ, in what he delivered us from and what he freely gave us, and kindled by the yearning of affection towards him, this is a remarkably tender expression. Thus the prophets often appropriate to themselves him who is God of all, as in the words, "O God, you are my God, early will I seek you." Moreover, this language teaches that each individual justly owes a great debt of gratitude to Christ, as if he had come for that person's sake alone. For he would not have grudged this his condescension even if it were only for one person. The measure of his love to each is as great as to the whole world.

Ver. 14. "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people."

"Peculiar": that is, selected from the rest, and having nothing in common with them.

"Zealous of good works."

Dost thou see that our part is necessary, not merely works, but "zealous"; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His.

who gave himself for us to redeem us from all lawlessness and to purify for himself a peculiar people for his own possession, eager to do good works.

a peculiar people. This is, different from others, abundantly beloved, having nothing in common with the remaining peoples.

eager to do good works. Do you see that even in our needs? Eager, Paul says, that is, going towards virtue with much excitement. For it was solely out of his own kindness that he freed us from the sins of old. And he accomplished virtue both for himself and for us.

And this is a sign of His power, that He gave Himself—and not so as to deliver from one iniquity but not from another, but "from all iniquity." Let us then honor our redemption.

To cleanse by the font of divine baptism and by the fulfillment of His divine and purifying commandments. "Peculiar" (περιούσιος), that is, His own — this expression is metaphorically taken from servants who revolve around the property and possessions of their master, just as one calls a person chosen, set apart, having nothing in common with the rest of mankind.

That is, a people zealously striving for virtue and showing "zeal for all good works" and fervent emulation. Redemption is His work alone, but being zealous in works is also ours.

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).

Speak these things and exhort, and rebuke with all authority. He has set down three things: speak, exhort, and rebuke. And what he says, speak, seems to refer to doctrine. But what he has added, exhort (exhortare), that is, παρακάλει, means something different in the Greek from what it means in the Latin: for παράκλησις means comfort rather than exhortation. He used this word above too about the young men: "Comfort (consolare) the young men likewise to be chaste in all things". In its own place we rendered it as it is read in the Latin, as though "exhort" were written. He, then, comforts his hearer who says, "We beseech you on behalf of Christ, be reconciled to God" (2 Cor. 5:20), and humbles and subjects himself, to gain the one he comforts. But the third thing, rebuke, seems to me to be the opposite of comfort, so that whoever has despised comfort is worthy of rebuke, and deserves to hear: "You have forgotten the comfort which speaks to you as to sons". To Timothy also we read of comfort as one thing and rebuke as another, as the Apostle says: "Be instant in season, out of season; reprove, rebuke, comfort" (2 Tim. 4:2). And there, indeed, rebuke is taken up first, and afterward severity is tempered by comfort. Here, however, he wants the disciples first to be comforted, and, if they have not profited by the comforting, then to be reproved, and reproved with all authority. For so I understand what has been said, rebuke with all authority: that it refers specifically to rebuke, and not to the two preceding in common. For it is not fitting to say, comfort with all authority, and speak with all authority, but only, rebuke with all authority.

Let no one despise you. Someone might think that this is the very same thing now written to Titus that was said to Timothy: "Let no one despise your youth" (1 Tim. 4:12). But we, following the distinction of the Greek language, think that περιφρονείτω, which is written here, means one thing, and καταφρονείτω, which was said to Timothy, another, and that the prepositions περὶ and κατὰ make a different sense. And that the apostle Paul uses, not by chance and at whim, different nouns and verbs, and even different prepositions, according to the variety of the matters, can be made plain from what he says: "For the woman is from the man, but the man through the woman" (1 Cor. 11:12). And elsewhere: "For from him and through him and in him are all things" (Rom. 11:36). And also this: "Paul an apostle, not from men, nor through man" (Gal. 1:1). We think, therefore, that καταφρόνησιν properly pertains to contempt, as when someone, stretched on the rack and among the hot plates, despises pain, and fears neither the threats of the judge nor the roar of the crowd standing around, but for the confession of martyrdom despises and disdains all torments. On the other hand there is also an evil contempt, of which Habakkuk too, the Holy Spirit speaking in him, testifies: "Behold, you despisers, and look, and wonder at wonders, and perish" (Hab. 1:5). According to which we have said that it was written to Timothy also: "Let no one despise your youth" (1 Tim. 4:12), that is: I do not want you to show yourself such that you could deservedly be despised by anyone. Περιφρόνησις, however, means this, as the Stoics at any rate assert, who distinguish subtly between words: when someone, trusting in himself that he is better than another, looks down on the one he thinks inferior, and, being above, that is, wiser, judges the humbler man worthy of contempt. Something of this kind a certain person among the Greeks, swelling with the vanity of pride and looking down on heaven itself and the sun, is mocked for having said: Ἀεροβατῶ καὶ περιφρονῶ τὸν ἥλιον, which we can say in Latin: I climb through the air, and I know myself to be worth more than the sun. Περιφρόνησις, then, which is now set down to Titus, has this sense: Let no one of those who are in the churches, while you act sluggishly, so live as to think himself the better. For what sort of edification will there be for the disciple if he perceives that he is greater than his master? Hence not only bishops, presbyters and deacons ought to take great care to go before all the people over whom they preside in conduct and in speech, but also the lower rank: exorcists, readers, sacristans, and absolutely all who serve the house of God. For it greatly destroys the Church of Christ that laymen should be better than clerics.

Ver. 15. "These things speak and exhort, and rebuke with all authority."

"These things speak and exhort." Do you see how he charges Timothy? "Reprove, rebuke, exhort." But here, "Rebuke with all authority." For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority. For there are some sins, which ought to be prevented by command. We may with persuasion advise men to despise riches, to be meek, and the like. But the adulterer, the fornicator, the defrauder, ought to be brought to a better course by command. And those who are addicted to augury and divination, and the like, should be corrected "with all authority." Observe how he would have him insist on these things with independence, and with entire freedom.

"Let no man despise thee."

Speak these things and urged, and reproved with all authority. Let no one despise you.

with all authority. That is, with harshness. For since the characters of these men were harsher, therefore they say that they are rebuked sharply.

Let no one despise you, that is, let no one look down on you. Do you see how the bishop is to be both powerful and authoritative?

First "speak and exhort," that is, teach with gentler speech; and then "rebuke," and not simply, but "with all authority," that is, insistently and authoritatively. Since they were rough, he brings forth severity against them. There are vices that do not need severity, but only exhortation and persuasion, such as completely despising money. But there are also those that need severity, such as adultery, theft, robbery, and sorcery.

That is: let no one despise you for rebuking opportunely and strictly; for whoever rebukes strictly but not opportunely is all the more despised.

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).