Titus 3

Be subject to all governmental power and dominion in things which are pleasing to God, as to the ministers of God and the punishers of the ungodly. Render all the fear that is due to them, all offerings, all customs, all honor, gifts and taxes. For this is God's command, that you owe nothing to anyone but the pledge of love, which God has commanded by Christ.

Day and night you were anxious for the whole brotherhood, [1 Peter 2:17] that the number of God's elect might be saved with mercy and a good conscience. You were sincere and uncorrupted, and forgetful of injuries between one another. Every kind of faction and schism was abominable in your sight. You mourned over the transgressions of your neighbours: their deficiencies you deemed your own. You never grudged any act of kindness, being "ready to every good work." [Titus 3:1] Adorned by a thoroughly virtuous and religious life, you did all things in the fear of God. The commandments and ordinances of the Lord were written upon the tablets of your hearts. [Proverbs 7:3]

Remind them to be subject to rulers and authorities, to obey; to be ready for every good work; to blaspheme no one, not to be quarrelsome; to be modest, showing all gentleness toward all men. Something of the kind is written to the Romans as well: "Let every soul be subject to the higher authorities. For there is no authority except from God" (Rom. 13:1). This precept, both here and there, I think was issued for this reason: that at that time the doctrine of Judas the Galilean was still flourishing and had very many followers. Mention of him is made also in the Acts of the Apostles, where Scripture relates: "For before these days Theudas rose up, saying that he was someone great; and about three thousand men joined him" (Acts 5:36); and, "after him rose up Judas the Galilean in the days of the census". Among other things he put forward this as if it were plausible from the Law: that no one ought to be called Lord except God alone, and that those who brought tithes to the temple should not pay tribute to Caesar. This heresy had grown so much that it troubled a great part even of the Pharisees and of the people, so that this question was brought even to our Lord: "Is it lawful to give tribute to Caesar, or not" (Matt. 22:17)? Answering them prudently and cautiously, the Lord says: "Render the things that are Caesar's to Caesar, and the things that are God's to God" (ibid. 21). In agreement with this answer, the apostle Paul teaches that believers ought to be subject to principalities and authorities. For Ἀρχαὶ, which is read in the Greek, sounds more like "principalities" (principatus) than "rulers" (principes), and signifies the authority itself, not the men who are in authority. But because he had said, "Remind them to be subject to principalities and authorities", an occasion for denial could be given to those who dread torments: they might claim, according to the Apostle's saying, that they were subject to principalities and authorities and were doing what these commanded; therefore he added: To obey for every good work. If what the emperor and the governor command is good, comply with the will of the one who commands. But if it is evil and savors of what is against God, answer him with that saying from the Acts of the apostles: "One must obey God rather than men" (Acts 5:29). Let us understand this same thing of servants toward their masters, of wives toward their husbands, and of children toward their parents: that they ought to be subject to masters, husbands and parents only in those things that do not go against the commandments of God. What follows, To be ready, is to be read in two ways: either so that "to be ready for every good work" is understood; or else, joining what he says, to obey for every good work, with what precedes and ending it there, to be ready is, as it were, another precept of its own and a special one, in keeping with what is written in Leviticus: "The goat that is sent away, bearing the curses of the people, is to be handed over into the hands of a ready man" (Lev. 16:21). If, then, anyone is ready to hold the ἀποπομπαῖον (the scapegoat), and lead it out into the desert, and there destroy it, and, so far as in him lies, banish it by the lot of the curse, he, when he has obeyed, will also be ready for every good work. To be ready can also be taken in another way: that they should picture to themselves beforehand in their minds everything that can happen, so that when it does happen they suffer nothing as if it were new, but all things have been prepared for them in advance.

Chap. iii. 1. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers."

What then? even when men do evil, may we nor revile them? nay, but "to be ready to every good work, to speak evil of no man." Hear the exhortation, "To speak evil of no man." Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. "For why," he says, "dost thou judge thy brother?" (Rom. xiv. 10.) But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. "For we are also in the same condemnation." (Luke xxiii. 40.) We are running the same hazard. If thou revilest others, thou wilt soon fall into the same sins. Therefore the blessed Paul admonishes us: "Let him that standeth, take heed lest he fall." (1 Cor. x. 12.)

"To be no brawlers, but gentle, showing all meekness unto all men."

Unto Greeks and Jews, to the wicked and the evil. For when he says, "Let him that standeth take heed lest he fall," he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past...

If men honor emperors, who are often corrupt and impious sinners, as well as those appointed by them to rule over provinces, who often are greedy and violent, in obedience to the words of the divine apostle, "Be submissive to rulers and authorities" and "Pay all of them their dues, honor to whom honor is due; respect to whom respect is due" and "Render therefore to Caesar the things that are Caesar's and to God the things that are God's"9—if we do all this, how much more ought we to worship the King of kings?

Remind them to be subject to rulers and authorities, to obey, to be ready for every good work.

to be ready for every good work. That is to be ready and well-prepared.

Therefore, with regard to the honors due to kings or emperors, we have a sufficient rule, that it is fitting to be in all obedience, according to the apostle's instruction, "subject to magistrates, and princes and powers." But this must be within the limits of discipline, so long as we keep ourselves separate from idolatry.

Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle's precept, "subject to magistrates, and princes, and powers; " but within the limits of discipline, so long as we keep ourselves separate from idolatry.

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

Above, the Apostle gave specific admonitions suited to particular states; here he gives general admonitions for all: first, he gives them; second, he gives the reason for them, at for we ourselves; third, he exhorts Titus to insist on these things, at and these things.

In regard to the first he does two things: first, he teaches how to behave toward superiors; second, toward equals, at to speak evil of no man.

In regard to the first he does two things: first, he points out that subjects owe a debt of reverence to superiors; second, that they should obey their commands, at to obey at a word.

He says, therefore: I have stated how you should admonish them; so admonish them, that is, all, to be subject to princes, i.e., to kings and the like, and powers, i.e., other officials: "be subject for the Lord's sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him" (1 Pet 2:13); "let every person be subject to the governing authorities" (Rom 13:1).

This advice was necessary, first of all, to counteract the Jewish error which taught that the commandments of men should not be obeyed; second, that they might cause no unrest among the faithful; third, because they are obliged to obey commands: "obey your leaders and submit to them" (Heb 13:17).

And he says, obey at a word, i.e., at the mere word of the ruler: "to obey is better than sacrifice" (1 Sam 15:22); "if any one refuses to obey what we say in this letter, note that man, and have nothing to do with him" (2 Thess 3:14).

But promptness alone is not sufficient, for one must be discreet; hence he says, be ready to every good work; otherwise, obedience should be withheld. For in that case God must be obeyed, who is greater: "whether it is right in the sight of God to listen to you rather than to God, you must judge" (Acts 4:19). Hence soldiers are not obliged to obey in an unjust war.

That we must not use detraction. In Solomon, in the Proverbs: "Love not to detract, lest thou be taken away." Also in the forty-ninth Psalm: "Thou sattest, and spakest against thy brother; and against the son of thy mother thou placedst a stumbling-block." Also in the Epistle of Paul to the Colossians: "To speak ill of no man, nor to be litigious."

No one, too, to blaspheme, is not taken simply. For he does not say, to blaspheme no man, but absolutely, no one: not an angel, not any creature of God. For all things that were made by God are very good. "When Michael the archangel was disputing with the devil about the body of Moses, he did not dare to bring a judgment of blasphemy, but said, May God command you" (Jude 9). If, then, Michael did not dare to bring a judgment of blasphemy against the devil, who was surely most deserving of a curse, how much more ought we to be pure of every curse? The devil deserved a curse; but blasphemy ought not to come out through the archangel's mouth. Read the old books again, and see which tribes were stationed on Mount Gerizim to bless the people, and which on the other mount to curse. Reuben, who had defiled his father's bed, and Zebulun, the last son of Leah, and the children of the handmaids are placed on Mount Ebal to curse those who are worthy of cursing (Deut. 27). It would take long if I were now to recount how Jacob, who had called his sons to a blessing (Gen. 49:1), saying, "that I may bless you", afterward joins, as if within the blessing, "cursed be their fury, because it was headstrong"; and how the Lord himself speaks in Genesis: "Cursed is the ground in your works" (Gen. 3:17). Let it suffice now to have said only this: that the disciples of Christ ought not to blaspheme, nor, as is added, to be quarrelsome. For if we are sons of peace, and wish peace to rest upon us, and have come to the heavenly Jerusalem, which took its name from peace, let us have peace with those who hate peace, and, so far as in us lies, let us be peaceable with all men: not only with the modest but also with brawlers, since there is no virtue in bearing with the gentle; and let us give place to wrath, showing all gentleness toward all men: not that we ought, from a desire for vainglory, to show ourselves gentle to all men, but that, while we bear with all and do not repay injury in kind, our very works may become better known to all. Someone can, for the sake of boasting and the opinion of the crowd and popular favor, feign gentleness before certain people and pretend goodness. But where there is no true, genuine and solid gentleness, I do not know whether all can be persuaded that he is gentle.

to speak evil of no one, to be peaceable, gentle, showing all humility to all people.

to speak evil of no one. Even if he acts badly, even if he makes a mistake in something. For our mouth must generally be free from insult. "For you say, 'Why do you judge your brother?" (Rom.14:10" Why do you alter the judgment of God? For he calls the insult against his brother blasphemy.

showing all humility to all people. Both Jews and Greeks, and friends and enemies, and those who wrong you and those who harass.

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

Then when he says, speak evil of no man, he shows how Titus should act toward his equals: first, in regard to avoiding evil; second, in regard to doing good, at but gentle.

He warns them particularly about words, because in the early Church few sinned in deed. By words one might sin by offending the person of another, if he speaks insultingly; hence he says, speak evil of no man.

But blasphemy is charging God with a crime; therefore, there cannot be blasphemy against one's neighbor.

I answer that inasmuch as love of neighbor is related to love of God, and honor toward one's neighbor is related to honor toward God, to that extent a reproach directed against our neighbor is also directed against God. Hence blasphemy is used here for any evil word, whether secret or public: "they fear not to bring in sects, blaspheming" (2 Pet 2:10).

Second, a person sins against his neighbor on account of external goods; hence he says, not to be quarrelsome. Here it should be noted that there are three sorts of men: the first sort are virtuous, and the other two vicious. For some men never become sad, no matter what they hear: and these are sycophants; others are ready to quarrel, no matter what is said: and these are quarrelsome. It is against these that the Apostle is now speaking. Therefore, he said to Timothy: "the Lord's servant must not be quarrelsome but kindly to every one" (2 Tim 2:24); "it is an honor for a man to keep aloof from strife" (Prov 20:3). But the third sort, the virtuous, hold to a middle course, so that sometimes they are pleased and sometimes saddened by others' words: "for even if I made you sorry with my letter, I do not regret it" (2 Cor 7:8).

Then when he says, but gentle, he shows how they should perform a good action: first of all, outward actions, when he says, but gentle. Now gentleness is a virtue which enables a person to be moderate in all his external actions, so as not to offend the gaze of anyone: "let all men know your gentleness" (Phil 4:5); "the reward for gentleness is fear of the Lord, riches and honor and life" (Prov 22:4).

For the more impetuous a person is in his inner affections, the more difficult it is to bridle him in his outward actions. And this is especially true of impulses to anger: therefore, as a remedy he proposes meekness, which tempers the emotion of anger; hence he says, showing all mildness towards all men: "learn from me; for I am meek and lowly in heart" (Matt 11:29); "receive with meekness the implanted word, which is able to save your souls" (Jas 1:21).

Nor let us be disturbed by what he wrote to the Philippians: "Touching the righteousness which is in the law, one who is without blame." For he could be within in evil affections a transgressor of the law, and yet fulfil the open works of the law, either by the fear of men or of God Himself; but by terror of punishment, not by love and delight in righteousness.… And knowing himself to have been such in these his internal affections, before the grace of God which is through Jesus Christ our Lord, the apostle elsewhere confesses this very plainly.… Again to Titus he says: "For we ourselves also were sometime foolish and unbelieving, erring, serving various lusts and pleasures, living in malice and envy, hateful, and holding one another in hatred." Such was Saul when he says that he was, touching the righteousness which is in the law, without reproach. For that he had not pressed on in the law, and changed his character so as to be without reproach after this hateful life, he plainly shows in what follows, when he says that he was not changed from these evils except by the grace of the Saviour.

For we too were once foolish, disobedient, erring, serving various desires and pleasures, living in malice and in envy, hateful, hating one another. But when the goodness and kindness of our Savior God shone forth, not from works of righteousness which we did, but according to his mercy he saved us, through the washing of regeneration and of the renewal of the Holy Spirit, whom he poured out upon us richly through Jesus Christ our Savior, that, justified by his grace, we may become heirs according to the hope of eternal life. Someone may ask how Paul was foolish, unbelieving, erring, and serving various desires and pleasures, in malice and in envy, hateful and hating, before the goodness and clemency of our Savior saved him through the washing of the second regeneration: not from the works of righteousness which he had done, but out of his mercy, the Holy Spirit having been poured out abundantly and generously upon the apostles and believers through Jesus Christ, so that, having obtained the inheritance of grace, they might possess the hope of life forever. And indeed we read that, according to the righteousness which is in the Law, he was without reproach, circumcised on the eighth day (Phil. 3:5): a Hebrew of the Hebrews, according to the Law a Pharisee, of the tribe of Benjamin, educated at the feet of Gamaliel, and instructed in the sacred Letters from infancy (Acts 22). To this the answer is that the Jews who were versed in the Law before the coming of the Savior and his passion and resurrection had righteousness, if not full, yet in some part: as Simeon too did, and Anna the prophetess, who was found serving in the temple of God. But after the people cried out together, "Crucify, crucify him; we have no king but Caesar" (John 19:15), and, "His blood be upon us and upon our children" (Matt. 27:25), and the kingdom of God was taken from them and given to a nation producing its fruits: from that time whoever did not believe in Christ was foolish, wandering, unbelieving, and serving various pleasures. Or does it not seem to us that Paul was foolish when he had a zeal for God, but not according to knowledge, and persecuted the Church, and kept the garments of those who were stoning Stephen? when he blazed up, goaded into such hatred against the Savior, that he received letters from the priests and went to Damascus to bind those who had believed in Christ? Or could he have any virtues without the power of God, Christ Jesus, or quench the raging flame of pleasures, when he was not a temple of God? And what greater malice and envy can there be than to take up letters against people who are absent, and everywhere to lay waste the disciples of Christ; to be unwilling to be saved oneself, and to envy others who could be saved; to hate Christians and consequently to earn the hatred of all? And what greater error, and disobedience, and madness is there than, after the day has breathed and the shadows have passed away, to wish to keep the abolished Law and to say, "Do not handle, do not touch, do not taste", and, when solid and manly food has appeared, to desire to be given the milk of infancy to drink?

Others understand this place in such a way as to think it said not of Paul and the apostles, but, under the person of the apostles, of others: so that, just as he spoke in his own person and in that of Apollos and of Cephas about the dissension and schism which he was rebuking among the Corinthians, so also in the present place, naming himself and the apostles, he showed what all who had believed in Christ were like before the regeneration of the life-giving washing. At the same time his humility too is to be admired: that he who despised all the humility and righteousness of the Law as refuse and offscourings rightly recalls that without Christ he had served all vices.

Nor is he the only house-breaker who breaks through a wall and steals anything within, but that man also who corrupts justice, and takes anything from his neighbor.

Let us not then pass by our own faults, and become judges of other men's; nor let us, when it is time for lovingkindness, be searching out their wickedness; but considering what our own state was once, let us now be gentle and kind. What then was our state? Hear Paul say; "For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another" (Tit. iii. 3); and again, "We were by nature children of wrath." (Eph. ii. 3.) But God seeing us as it were confined in a prison-house, and bound with grievous chains, far more grievous than those of iron, was not ashamed of us, but came and entered the prison, and, though we deserved ten thousand punishments, both brought us out from hence, and brought us to a kingdom, and made us more glorious than the heaven, that we also might do the same according to our power.

Ver. 3. "For we ourselves also were sometimes foolish."

Thus also he does in his Epistle to the Galatians, where he says, "Even so we, when we were children, were in bondage under the elements of the world." (Gal. iv. 4.) Therefore he says, Revile no one, for such also thou wast thyself.

"For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another."

Therefore we ought to be thus to all, to be gently disposed. For he who was formerly in such a state, and has been delivered from it, ought not to reproach others, but to pray, to be thankful to Him who has granted both to him and them deliverance from such evils. Let no one boast; for all have sinned. If then, doing well thyself, thou art inclined to revile others, consider thy own former life, and the uncertainty of the future, and restrain thy anger. For if thou hast lived virtuously from thy earliest youth, yet nevertheless thou mayest have many sins; and if thou hast not, as thou thinkest, consider that this is not the effect of thy virtue, but of the grace of God. For if He had not called thy forefathers, thou wouldest have been disobedient. See here how he mentions every sort of wickedness. How many things has not God dispensed by the Prophets and all other means? have we heard?

For we were once foolish, disobedient, led astray, slaves to various desires and pleasures, living in hatred and envy, hated by one another.

Do not reproach anyone, Paul says. For we too were evil, not that we still are. Therefore, since you were once such, and were saved by the grace of Christ, and not by your own works, how do you dare to reproach another? When were we such? When, he says, we were in error, when we worshipped idols. For it is clear how the Greeks live irreverently. For among them are adultery, fornication, murders, and shameful all-night partying [παννυχίδες]. And these they commit as if in honor of the gods.

Paul, the apostle from Israel, came to us as one "blameless according to the justice in the law." Yet he says "we ourselves," those from Israel, "were then deceitful, foolish." So not only those from the pagan nations were "deceitful," nor only sinners, but we "also," who have been taught by the law, were such before the coming of Christ.

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

Then when he says, for we ourselves also were sometimes unwise, he gives the reason behind this advice, and especially the last, namely, that he be meek. For someone could say: how are we to be meek to unbelievers and to the wicked? For we cannot do this. He answers: consider what you once were. Consequently, the best remedy against anger is to consider one's own weakness: first, therefore, he reminds them of their former state; second, he shows how they are able to arrive at the state of perfection, at but when the benignity.

In regard to the first he does two things: first, he reminds them of their former intellectual weakness; second, their affective weaknesses, at slaves to diverse desires.

The intellect can be weak for two reasons: first, because it lacks true knowledge, as when a person has no knowledge, or because he has embraced false opinions. For there are two ways a person can possess the truth of divine matters: one way is by faith alone; another is by experiencing a foretaste of it through the light of wisdom, which reveals the truth clearly.

Hence in regard to the second he says, for we ourselves also were sometimes unwise, i.e., deprived of that wisdom: "I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict" (Luke 21:15). In regard to the first he says, incredulous, i.e., unbelievers: "you are among unbelievers and destroyers" (Ezek 2:6).

But we err by accepting the contrary opinion; hence he says, erring, i.e., taking the false for the true: "they have caused Egypt to err in all its works" (Isa 19:14).

Then he lists the things which corrupt the affections: first, in relation to the affections themselves; second, in relation to others, at living in malice and envy.

Now a man's affections are right when they obey reason and when they make use of pleasures according to reason. Therefore, when they do not follow reason but their own impulse, they are corrupt; hence he says, slaves to diverse desires and pleasures. For pleasures are involved in sins of carnal delight, such as gluttony and lust; but desires are the objects of other vices such as ambition and avarice and the like: "do not follow your base desires, but restrain your appetites" (Sir 18:30); "do not let sin therefore reign in your mortal bodies, to make you obey their passions" (Rom 6:12); "lovers of pleasure rather than lovers of God" (2 Tim 3:4).

Then when he says, living in malice and envy, he lists the sins which affect others: first of all, malice, which is the will to harm others; for an effect derives its name from the end. Therefore one who intends to inflict evil is said to be malicious: "therefore put away all filthiness and rank growth of wickedness and receive with meekness the implanted word, which is able to save your souls" (Jas 1:21). Second, envy, which grieves at the good our neighbor possesses, as malice inflicts evil: "envy is a rotter of the bones" (Prov 14:30). Third, hatred; hence he says, hateful, namely to God because they commit sin: "for equally hateful to God are the ungodly man and his ungodliness" (Wis 14:9); "detractors, hateful to God" (Rom 1:30); or hateful to one's neighbor, when they do something which their neighbor hates.

And he continues, and hating one another. As if to say: and we even hate others: "any one who hates his brother is a murderer" (1 John 3:15).

Every kind of help comes to our souls through Christ. Various appropriate titles have been devised for each particular kind of care. When he presents a blameless soul to himself, a soul which like a pure virgin has neither spot nor wrinkle, he is called Bridegroom. But when he receives someone paralyzed by the devil's evil strokes and heals the heavy burden of his sins, he is called Physician. Because he cares for us, will this make us think less of him? Or will we not be struck with amazement at our Savior's mighty power and love for mankind, who patiently endured to suffer our infirmities with us and condescended to our weakness? No heaven, or earth, or the great oceans, or all creatures living in the waters and on dry land, or plants, stars, air, or seasons or the vast expanse of the universe can illustrate the surpassing greatness of God's might so well as he has himself. The infinite God, remaining changeless, assumed flesh and fought with death, freeing us from suffering by his own suffering!

Let us attend more carefully, and we shall find in the present passage the Trinity most manifest. For the benignity and clemency of our Savior God, of none other than God the Father, through the washing of regeneration and the renewal of the Holy Spirit, whom he poured out upon us abundantly through Jesus Christ our Savior, justified us unto eternal life. The salvation of believers is the mystery of the Trinity.

Ver. 4. "But after that the kindness and love of God our Saviour toward man appeared." How? "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost."

Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by "Regeneration." For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is "the renewing of the Holy Ghost." He has made us new men. How? "By His Spirit"; and to show this further, he adds,

For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshiped a god of such character.

Accordingly let those men cease their complaints who with disloyal murmurs speak against the dispensations of God, and babble about the lateness of the Lord's Nativity as if that, which was fulfilled in the last age of the world, had no bearing upon the times that are past. For the Incarnation of the Word did but contribute to the doing of that which was done: and the mystery of man's salvation was never in the remotest age at a standstill. What the apostles foretold, that the prophets announced: nor was that fulfilled too late which has always been believed. But the Wisdom and Goodness of God made us more receptive of His call by thus delaying the work which brought salvation: so that what through so many ages had been foretold by many signs, many utterances, and many mysteries, might not be doubtful in these days of the Gospel: and that the Saviour's nativity, which was to exceed all wonders and all the measure of human knowledge, might engender in us a Faith so much the firmer, as the foretelling of it had been ancient and oft-repeated.

But when the kindness and love of God our Savior appeared, not because of works done by us in righteousness, but according to His own mercy, He saved us through the washing of rebirth and renewal by the Holy Spirit.

kindness and love of God our Savior appeared. Through His incarnation.

not because of works done by us in righteousness. Not because, Paul says, we live so religiously as to urge him to become incarnate, but because God himself wished to have mercy on us, being unworthy.

works done by us. For we did not do it.

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

Then, he describes the present state of our salvation, when he says, but when the benignity. First, he describes its order and process; second, he confirms what he has said, at it is a faithful saying.

In regard to the first he does four things: first, he shows the cause of our salvation; second, the reason he saves, at not by the works of justice; third, the way he saves us, at by the washing; fourth, the end, at that, being justified.

The cause of our salvation is God's love: "but God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ" (Eph 2:4). This charity is described, first, in its intensity; second, in its effect.

The inward intensity of charity is designated by benignity, which is from bonus, which means 'good,' and ignis, which means 'fire.' Now fire signifies love: "love is strong as death, its flashes are flashes of fire" (Song 8:6). Therefore, benignity is an internal love, which expresses itself outwardly in good works. Now this love was present in God from all eternity, because his love is the cause of all things: "he is gracious and merciful, slow to anger, and abounding in steadfast love" (Joel 2:13).

But this love is not always visible: "where are your zeal and your might? The yearning of your heart and your compassion are withheld from me" (Isa 63:15). But its effect appears; and this is designated when he says, humanity, which can be understood in two ways: in one way, as signifying the human nature. As if to say: the benignity and humanity of God our Savior appeared when God was made man out of benignity: "being born in the likeness of men" (Phil 2:7); "you crown the year with your bounty" (Ps 65:11). Or, as signifying the strength which consists in publicly coming to the aid of others in their weakness. Hence it is a human thing to condescend: "the natives showed us unusual kindness" (Acts 28:2). But God condescended to our weakness: "he knows our frame" (Ps 103:14). And this of God our Savior, because "the salvation of the righteous is from the Lord" (Ps 37:39).

Who is the one who is born of the Spirit and is made Spirit? It is one who is renewed in the Spirit of his mind. It is one who is regenerated by water and the Holy Spirit. We receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the apostle Peter says: "You shall be baptized with the Holy Spirit." For who is he that is baptized with the Holy Spirit but he who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit, "Truly, truly, I say to you, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God." And therefore he declared that we are born of him into the kingdom of God by being born again by water and the Spirit.

For this reason, charity, which has more regard for the common good than for its own, is said "not to seek the things that are its own.…" Hence, this charity is practiced now in the good works of love, by which it reaches out to give aid in whatever direction it can, and this is its breadth. It bears adversity with longsuffering, and perseveres in what it holds as true, and this is its length. But it does all this in order to attain eternal life which is promised to it on high, and this is its height. This charity, indeed, is hidden in the place where we are founded and, so to speak, rooted in depth. Hence we do not search into the reasons for God's will, by whose grace we are saved. This has come "not by the works of justice which we have done but according to his mercy." "For of his own will he has begotten us by the word of truth," and this will of his is hidden.

If the forgiveness of sins were not to be had in the church, there would be no hope of a future life and eternal liberation. We thank God, who gave his church such a gift. Here you are; you are going to come to the holy font, you will be washed in saving baptism, you will be renewed in "the bath of rebirth." You will be without any sin at all as you come up from that bath. All the things that were plaguing you in the past will be blotted out.

It is true we have not yet risen as Christ has, but we are said to have risen with Him on account of the hope which we have in Him. So again he says: "According to His mercy He saved us, by the washing of regeneration." Evidently what we obtain in the washing of regeneration is not the salvation itself, but the hope of it. And yet, because this hope is certain, we are said to be saved, as if the salvation were already bestowed. Elsewhere it is said explicitly: "We groan within ourselves, waiting for the adoption, even the redemption of our body. For we are saved by hope. But hope which is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for what we see not, then do we with patience wait for it." The apostle says not, "we are to be saved," but, "We are now saved," that is, in hope, though not yet in reality.

Little children alone who have performed no deeds of their own, either good or bad, will be condemned solely because of original sin, unless the grace of the Savior has freed them from it through "the laver of regeneration." All others [are condemned], who have used their free will to add their own sins to original sin, but also for the deliberate acts of their own will. This is so unless they are delivered from the power of darkness and translated to the kingdom of Christ by the grace of God.

Whosoever, then, takes away from baptism that which we only receive by its means, corrupts the faith; but whosoever attributes to it now that which we shall receive by its means indeed, but yet hereafter, cuts off hope. For if any one should ask of me whether we have been saved by baptism, I shall not be able to deny it, since the apostle says, "He saved us by the washing of regeneration and renewing of the Holy Ghost." But if he should ask whether by the same washing He has already absolutely in every way saved us, I shall answer: It is not so. Because the same apostle also says, "For we are saved by hope; but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, we with patience wait for it." Therefore the salvation of man is effected in baptism, because whatever sin he has derived from his parents is remitted, or whatever, moreover, he himself has sinned on his own account before baptism; but his salvation will hereafter be such that he cannot sin at all.

There is a charity in act, and there is one in affection. And concerning that which is of work, I think the law was given to men and a commandment was formed: for who so possesses it in affection as it is commanded? Therefore the one is commanded for merit, the other is given as a reward. We do not deny that divine grace can grant its beginning indeed, and its progress, to be experienced even in the present life; but its consummation we firmly reserve for future happiness. How then was it right to command what was in no way to be fulfilled? Or if it pleases you more that the commandment was given concerning affectual charity, I do not contend about that, provided that you too agree with me that it could in no way be fulfilled in this life by any man, or could have been. For who would dare arrogate to himself that which Paul himself confesses he has not comprehended? (Phil 3:13.) Nor was the weight of the precept, exceeding the powers of men, hidden from the teacher; but he judged it useful that they be reminded of their own insufficiency from this very thing, and that they might know clearly toward what end of righteousness they ought to strive with their powers. Therefore by commanding impossible things he did not make men transgressors, but humble, so that every mouth may be stopped, and the whole world may be made subject to God; because by the works of the law no flesh shall be justified before him (Rom 3:19-20). For receiving the commandment, and feeling our transgression, we shall cry out to heaven, and God will have mercy on us: and we shall know in that day, that not by works of righteousness which we have done, but according to his mercy he saved us (Titus 3:5).

Grace arises in us through the Word inspired. However much God sent His Son into the flesh, unless you believe Him crucified, you will not have grace. Whence the Apostle to Titus: "Not by works of justice which we have done, but according to His mercy He saved us, through the laver of regeneration and renewal of the Holy Spirit, whom He poured out abundantly upon us through Jesus Christ, our Savior." It is the Holy Spirit who is the giver of graces and the love proceeding from the Father and the Son. Whatever therefore the Father does and the Son suffers, without the Holy Spirit it is nothing. For He Himself joins us to the Father and the Son.

But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, "He saved us by the washing of regeneration." But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water." If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.

"There came out from his side water and blood." Beloved, do not pass this mystery by without a thought. For I have still another mystical explanation to give. I said that there was a symbol of baptism and the mysteries in that blood and water. It is from both of these that the church is sprung "through the bath of regeneration and renewal by the Holy Spirit," through baptism and the mysteries. But the symbols of baptism and the mysteries, water and blood, come from the side of Christ. It is from his side, therefore, that Christ formed his church, just as he formed Eve from the side of Adam.

And this very thing the prophet before had announced in the words: No ambassador, nor angel, but the Lord Himself saved them; because He loved them, and spared them, and He took them up, and exalted them. And all this was, not of works of righteousness which we have done, nor because we loved Thee,-for our first earthly forefather, who was honourably entertained, in the delightful abode of Paradise, despised Thy divine and saving commandment, and was judged unworthy of that life-giving place, and mingling his seed with the bastard off-shoots of sin, he rendered it very weak;-but Thou, O Lord, of Thine own self, and of Thine ineffable love toward the creature of Thine hands, hast confirmed Thy mercy toward us, and, pitying our estrangement from Thee, hast moved Thyself at the sight of our degradation to take us into compassion.

I should prefer no good to a vain good: what profits it that that should exist whose existence profits not? It is our own good things whose position is now sinking; it is the system of Christian modesty which is being shaken to its foundation-(Christian modesty), which derives its all from heaven; its nature, "through the layer of regeneration; " its discipline, through the instrumentality of preaching; its censorial rigour, through the judgments which each Testament exhibits; and is subject to a more constant external compulsion, arising from the apprehension or the desire of the eternal fire or kingdom.

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

Then, when he says, not by the works, he states the reason why he saves: first, he rejects the supposed reason; second, he mentions the true reason.

The supposed reason is that we are saved because of our own merits. But he rejects this when he says, not by the works of justice which we have done: "there is a remnant chosen by grace" (Rom 11:5); "not because of your righteousness or the uprightness of your heart are you going to possess their land" (Deut 9:5).

But the true reason is God's mercy alone; hence he says, but according to his mercy: "the steadfast love of the Lord never ceases" (Lam 3:22); "his mercy is on those who fear him from generation to generation" (Luke 1:50).

The method by which he saves us is through baptism: first, he describes it; second, he mentions its effect; third, its cause.

He says, therefore: by the washing, i.e., we are saved by a spiritual washing: "having cleansed her by the washing of water with the word of life" (Eph 5:26); "there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness" (Zech 13:1).

As to its effect he adds, of regeneration and renovation. To understand this it should be noted that man lacked two things in the state of perdition, and both were restored by Christ, namely, participation in the divine nature, and the laying aside of his oldness. For he had been separated from God: "your iniquities made a separation between you and your God, and your sins have hid his face from you so that he does not hear" (Isa 59:2). And he had grown old: "you are growing old in a foreign country" (Bar 3:11). But the first, namely, participation in the divine nature, we attain through Christ: "that through these you may become partakers of the divine nature" (2 Pet 1:4). This new nature, however, is acquired only by a rebirth, regeneration. Yet this nature is given in such a way as to become ours, and thus it is superadded; for we participate in the divine nature without ceasing to be men: "you must be born anew" (John 3:7); "of his own will he brought us forth by the word of truth" (Jas 1:18). Through Christ he has also put off the oldness of sin and received in return an integral nature; and this is called a renovation: "be renewed in the spirit of your minds" (Eph 4:23).

Grace arises in us through the Word inspired. However much God sent His Son into the flesh, unless you believe Him crucified, you will not have grace. Whence the Apostle to Titus: "Not by works of justice which we have done, but according to His mercy He saved us, through the laver of regeneration and renewal of the Holy Spirit, whom He poured out abundantly upon us through Jesus Christ, our Savior." It is the Holy Spirit who is the giver of graces and the love proceeding from the Father and the Son. Whatever therefore the Father does and the Son suffers, without the Holy Spirit it is nothing. For He Himself joins us to the Father and the Son.

Ver. 6. "Which He shed on us abundantly through Jesus Christ our Saviour."

Thus we need the Spirit abundantly.

whom He poured out richly upon us through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs according to the hope of eternal life.

He poured out richly upon us. Which spirit? The one whom, Paul says, poured out richly upon us through Jesus Christ. He says that we needed great spiritual grace, so that not only might we be justified from past sins, but also become heirs of life; for this reason, He poured out.

by His grace. Of Christ, and of the Holy Spirit.

we might become heirs. He says, Let us become heirs of eternal life, which is now in hope for us. — So be it. Let us become heirs of eternal life, as we also hope.

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

But what power can cause the heart to be cleansed? The power that comes from the holy and undivided Trinity: "in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19). Hence at Christ's baptism were present the Father in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove. Hence he says, of the Holy Spirit, i.e., which the Holy Spirit accomplishes: "you shall send forth your Spirit, and they shall be created: and you shall renew the face of the earth" (Ps 104:30). Again, there is the regeneration through the Spirit. "And because you are sons, God has sent the Spirit of his Son into your hearts, crying: Abba, Father" (Gal 4:6); "for you have not received the spirit of slavery again in fear: but you have received the Spirit of adoption of sons, in whom we cry: Abba, Father" (Rom 8:15).

But God the Father gives this Spirit, whom he has poured forth upon us abundantly, that he may describe an abundance of grace in baptism; hence there comes about the full remission of sins. "I will pour out my Spirit upon all flesh" (Joel 3:1); "I will pour out my Spirit upon your seed" (Isa 44:3). And on account of different gifts of grace. "Who gives to all men abundantly and does not upbraid" (Jas 1:5).

This, too, is given through Jesus Christ. "The Paraclete . . . I will send him to you" (John 16:7). For in Christ we find two natures, and it pertains to both that Christ give the Holy Spirit. It pertains to the divine nature, which is the Word, from which, as also from the Father, the Spirit proceeds as love. Now love in us proceeds from a conception of the heart, whose conception is the word. It pertains to the human nature, because Christ receives the Spirit's highest fullness, in such a way that from him it streams forth unto others: "full of grace and truth" (John 1:14). And a little after: "and of his fullness we have all received, grace unto grace" (John 1:16); "for it is not by measure that God gives the Spirit; the Father loves the Son, and has given all things into his hand" (John 3:34). And therefore baptism and the other sacraments have no efficacy except by virtue of the humanity and passion of Christ.

From Christ is the fruit of grace. This fruit of grace is fourfold: it consists in steadying the soul through faith, blessing it through divine love, lifting it up through hope, curbing it through divine fear. The third is mentioned in the Epistle to Titus: "Justified by His grace, we are heirs in the hope of life everlasting."

"That being justified by His grace"-again by grace and not by debt-"we may be made heirs according to the hope of eternal life."

At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.

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

Then when he says, that, being justified by his grace, he puts down the goal of our salvation, which is the participation of eternal life. Hence he says, heirs.

Now, justified is the same as that which he previously called regeneration. In the justification of the unbelieving there are two endpoints, namely, that from which, which is the remission of guilt, and this is renewal; and that toward which, which is the infusion of grace, and this pertains to regeneration. Therefore he says, thus the Word was made flesh, that, being justified, i.e., renewed by grace, because justification does not come about without grace.

But could God remit sin without infusing grace? It seems he could, because from the beginning he had the power to create man without grace and without guilt.

But I answer that the case of man guilty of no offense is one thing, because he can exist without grace and without sin; but the case of man after sin is different, for it is such that he cannot live without being hated or loved. If he is loved by God, he should love in return; and if he loves, it is because he has received grace, because he cannot love without grace. And this makes him an heir: "to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you" (1 Pet 1:4).

He is an heir of life everlasting: "the lines have fallen for me in pleasant places; yea, I have a goodly heritage" (Ps 16:6). But how heirs? According to hope, because the hope for this life is already in us: "let us rejoice in our hope of sharing the glory of God" (Rom 5:2).

A faithful word, and concerning these things I want you to confirm, that those who believe in the Lord may take care to be foremost in good works. These things are good and useful to men. What he says, a faithful word, is to be joined to what precedes, where he had set down first, "that, justified by his grace, we may become heirs according to the hope of eternal life". For the word about the inheritance of God and about the hope of eternal life is worthy of faith. Hence one ought, not doubting, not fearing, both to believe these things oneself and to confirm them so that others may believe; and not only this, but this too is to be confirmed, together with these others who wish to believe: wherefore he says, and concerning these things I want you to confirm. And those who have believed that these things are truly so must take care of good works, through which the inheritance of God and the hope of eternal life are prepared. And beautifully, to produce greater faith, he did not say, who believe men, but who believe God. For it is necessary that they take care of good works, which, when fulfilled and carried out with all zeal, are good and useful to believers.

Having spoken of the love of God to man, of His ineffable regard for us, of what we were and what He has done for us, he has added, "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works"; that is, Discourse of these things, and from a consideration of them exhort to almsgiving. For what has been said will not only apply to humility, to the not being puffed up, and not reviling others, but to every other virtue. So also in arguing with the Corinthians, he says, "Ye know that our Lord being rich became poor, that we through His poverty might be rich." (2 Cor. viii. 9.) Having considered the care and exceeding love of God for man, he thence exhorts them to almsgiving, and that not in a common and slight manner, but "that they may be careful," he says, "to maintain good works," that is, both to succor the injured, not only by money, but by patronage and protection, and to defend the widows and orphans, and to afford a refuge to all that are afflicted. For this is to maintain good works. For these things, he says, are good and profitable unto men.

The saying is trustworthy; and concerning these things I want you to insist on, so that those who have trusted in God may be careful to excel in good works. These things are good and beneficial to people.

Since Paul spoke about future things, which were unclear to most, he adds, The saying is trustworthy, that is, true and certain to come to pass.

and concerning these things I want you. And about those things which have been said above and about these things. About which?

may be careful to excel in good works. That is, of widows, orphans, those who are troubled, those in need; not only with money, but also with sincerity. These are the good things. To lead to good works.

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

Then when he says, it is a faithful saying, he corroborates what he said about our salvation and hope. As if to say: this saying is trustworthy: "these words are trustworthy and true" (Rev 22:6).

Then when he says, and these things I will, he commands that this be preached: first, he gives the command; second, he assigns the reason, at these things are good.

He says, therefore, and these things, namely, which pertain to God's blessings, to forgiveness of sins, and to matters of faith and morals, I will have you affirm constantly: "your words have upheld him who was stumbling" (Job 4:4); "and Judas and Silas, who were themselves prophets, exhorted the brethren with many words and strengthened them" (Acts 15:32).

And the reason for this is that they who believe in God may be careful to excel in good works. This can be understood to refer to prelates. As if to say: I desire that you strengthen the travelers, i.e., prelates, so that they will be careful to excel these, i.e., the faithful, in good works: "that they may see your good deeds and glorify God" (1 Pet 2:12); "let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven" (Matt 5:16).

These words are good because they speak of God's goodness: "the good man out of his good treasure brings forth good" (Matt 12:35); and profitable unto men: "I am the Lord your God, who teaches you profitable things" (Isa 48:17).

Blessed is that servant [Paul] who can say: "I have fed you with milk and not with meat; for until now you were not able to bear it." … Yet he—being so great a man and chosen by Christ for the care of his flock in order to strengthen the weak and to heal the sick—rejects immediately after a single admonition a heretic from the fold entrusted to him. This he does for fear that the taint of one erring sheep might infect the whole flock with a spreading sore. He further bids that foolish questions and contentions be avoided.

But avoid foolish questions, and genealogies, and contentions, and fights that come from the Law: for they are useless and vain. Because questions are manifold and diverse, Solomon therefore spoke about those who seek God, saying: "But those who seek him rightly have found peace" (Prov. 16:8). Those, then, who do not seek God rightly cannot find peace. There are very many examples of those who seek God not rightly. The Jews seek God perversely, hoping that they can find him without Christ. The heretics, clattering with an empty din of words, seek one whom they cannot find. Philosophers too, and barbarians, holding various views about God, have sought God. But because they did not seek rightly, their questions were foolish, since they thought that God could be comprehended by human senses. From these questions, then, Paul calls us back. But to wise questions, and to those propped up by the authority of the Scriptures, he rather exhorts and summons us, not unaware of the precepts of the Savior, in which he says: "Seek and you will find, knock and it will be opened to you, ask and it will be given to you. For everyone who seeks finds, and who asks receives, and to him who knocks it will be opened" (Luke 11); only let our body not be subject to sins, and wisdom will enter into us. Let the understanding be exercised, let the mind be fed daily with divine reading, and our questions will not be foolish questions. And what he says, "Avoid genealogies and contentions and quarrels that come from the Law", strikes properly at the Jews, who boast in this and think they have knowledge of the Law if they hold the names of individuals: names which, because they are barbarous and we do not know their etymologies, are generally pronounced corruptly by us. And if perhaps we have erred in accent, in the length and shortness of a syllable, either lengthening short ones or shortening long ones, they are wont to laugh at us for our lack of skill, especially in the aspirates and in pronouncing certain letters with a scraping of the throat. This has come about because the Seventy translators, through whom the divine Law was translated into the Greek tongue, expressed in particular the letter HETH, and AIN, and others of this kind (because they could not carry them over into the Greek language with a double aspiration), by adding other letters. For example, so that for Rahel they said Rachel, and for Jeriho, Jericho, and for Hebron, Chebron, and for Seor, Segor; but in other cases this attempt fails them. For we and the Greeks have only one letter s, but they have three, SAMECH, SADE and SIN, which have different sounds. Isaac and Sion are written with SADE; Israel with SIN, and yet it does not sound as it is written. Seon, king of the Amorites, is both pronounced and written with the letter SAMECH. If, then, these idioms of the names and of the language, being of course barbarous, have not been expressed by us as they are expressed by the Hebrews, they are wont to raise a guffaw and to swear that they have no idea at all what we are saying. Hence it has also been our care to correct, from the originals themselves, all the books of the old Law which the learned man Adamantius had arranged in the Hexapla, copied from the library of Caesarea; in these both the Hebrew words themselves are written out in their own characters and they are expressed in Greek letters in the adjoining column. Aquila also and Symmachus, the Seventy too and Theodotion keep their own order. Some books, however, and especially those which among the Hebrews are composed in verse, have three other editions added, which they call the fifth, sixth and seventh translation, editions that have gained authority without the names of their translators. That immortal genius bestowed these things on us by his own labor, so that we need not greatly fear the haughtiness of the Jews, who delight in loosened lips, a twisted tongue, hissing saliva and a scraped throat. They have also another occasion for pride: just as we who are Latins more easily commit to memory Latin names having their origins from our own tongue, so they from an early age, with their innermost senses, have drunk in the native words of their speech, and from the beginning, Adam, to the last, Zerubbabel, they run through the generations of all so readily and swiftly from memory that you would think they were reciting their own name. We, who either learned other letters, or certainly believed in Christ late, or, even if we were given over to the Church as infants, pursue the sense of the Scriptures rather than the words: if perhaps we do not know this so well, they think themselves more learned in reciting names, in reckoning years, and in grandsons and great-great-grandsons, grandfathers, great-grandfathers and great-great-great-grandfathers. I heard a certain one of the Hebrews, who pretended at Rome to have believed in Christ, raise a question about the genealogies of our Lord Jesus Christ written in Matthew and Luke: namely, that from Solomon to Joseph they agree with each other neither in number nor in the correspondence of the names. When he had perverted the hearts of the simple, he would bring forth, as if from the inner sanctuary and an oracle, certain solutions, as they seemed to him, when he ought rather to have sought righteousness and mercy and the love of God, and after those things, if it happened to come up, to dispute about names and numbers. Perhaps we have said enough, and more than was necessary, about the haughtiness of the Hebrews; but an occasion was given us to discourse on the genealogies and contention and quarrels that come from the Law. The dialecticians, whose chief is Aristotle, are wont to spread nets of argumentation and to shut up the roving freedom of rhetoric within the thorn-thickets of syllogisms. These men, then, who wear away whole days and nights in asking or answering, in giving a proposition or accepting it, in assuming, confirming and concluding, call certain people contentious, those who dispute as they please, not by reason but with the temper of litigants. If, then, those whose art is properly contention do this, what ought the Christian to do but flee contention altogether? Quarrels about the Law, too, are to be utterly rejected and left to the folly of the Jews. For they are useless and vain, having only the appearance of knowledge; but they profit neither those who speak nor those who hear. For what does it profit me to know how many years Methuselah lived, or in what year of his age Solomon took a wife, lest perhaps Rehoboam be believed to have been born in the eleventh year of Solomon's age? and many things of this kind, which are either hard to find because of the variety of the books and the errors that have grown in (while uncorrected copies are gradually written from uncorrected copies), or, even if we should find them with great zeal and labor, we know will profit nothing. It often happens that we have fights over the Law, not from a desire for truth but from boasting of glory, while we wish to be thought learned among those who hear; or at any rate we pursue shameful gain from this petty bit of fame. For what does it profit to chatter with foaming lips and with the barking of dogs, when a simple and moderate answer can either appease you, if it is true, or, if false, be corrected gently and peaceably?

"But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain." What do these "genealogies" mean? For in his Epistle to Timothy he mentions "fables and endless genealogies." (1 Tim. i. 4.) Perhaps both here and there glancing at the Jews, who, priding themselves on having Abraham for their forefather, neglected their own part. On this account he calls them both "foolish and unprofitable"; for it is the part of folly to confide in things unprofitable. "Contentions," he means, with heretics, in which he would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why shouldest thou labor in vain, sowing upon a rock, when thou shouldest spend thy honorable toil upon thy own people, in discoursing with them upon almsgiving and every other virtue?

but avoid foolish disputes, genealogies, contentions, and strivings about the law, for they are unprofitable and vain.

but avoid foolish disputes, genealogies. Genealogies or concerning the Greeks, who were recounting the lineage of their gods. They say, 'such a one begot such a one'. Concerning the Jews, who do not assert anything, but resort to genealogies and from them hold great esteem. Abraham, they say, Isaac and Jacob are our ancestors. But they bring foolish things, that is, nothing beneficial. For what benefit is there to a sinner if Abraham is his father? Indeed, rather it will bring harm if, having come from these, they were made reprobate. Flee, and beware. How then does Paul elsewhere command that he should stop the mouths of those who contradict, if it is absolutely necessary to believe and to forsake? And we say: That it is necessary to stop the mouths of those who teach to the destruction of others: but when they contend against you not about dogma, yield and forsake.

for they are unprofitable. For, Paul says, they will have no good end.

Exhortations concerning the avoidance of heretical seekers.

Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer? " From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against.

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

Above, the Apostle taught Titus what to propose when instructing his people. Now he shows what to avoid in his teaching: first, he shows this; second, he writes of familiar matters, at when I shall send.

In regard to the first he does two things: first, he shows how to avoid useless and aimless questions; second, how to avoid heretics, at a man that is a heretic.

In regard to the first he does two things: first, he shows what to avoid in his doctrine; second, he assigns the reason, at for they are unprofitable.

In regard to the first point it should be noted that the burden of satisfying those who raise questions of doctrine falls on the teacher, who should answer some of these questions himself. Furthermore, the teacher should argue with those who resist, and indicate the questions to be avoided.

In the other sciences no wise man is expected to answer every question, but only those which pertain to his science. Consequently, the teacher of truth ought not to answer every question. For foolishness is contrary to wisdom. But this doctrine is wisdom: "that will be your wisdom and your understanding in the sight of the peoples" (Deut 4:6). Hence he says, but avoid foolish questions. For questions contrary to the aims of that doctrine are foolish; and questions that are undisciplined are contrary to the aims of a doctrine. "But Job has spoken foolishly, and his words do not bespeak discipline" (Job 34:35). Likewise, it is foolish to propose as doubtful something that is evident, such as the proper principles of a doctrine.

For these are at the root of all instruction in the faith and training in morals. And there are some which ought to be avoided.

Whence he says, genealogies, because they are proposed in the Scriptures as mysteries or as containing some historical value.

In resisting gainsayers, he ought to avoid contentions and strivings. For when one debates to discover the truth, it is praiseworthy; but when there is contention over what is to be held and what avoided, it is blameworthy: "it is an honor for a man to keep aloof from strife" (Prov 20:3); "avoid disputing about words" (2 Tim 2:14). Strivings about the law, which arise from conflicting statements in Scripture.

Are such quarrels to be avoided at all costs? I answer that in Sacred Scripture no statements are really contrary; if they appear to be, it is because they are incorrectly understood or because a copyist has transcribed them incorrectly. And this is especially true in regard to numbers and genealogies. Consequently, since these matters cannot be settled, they should be avoided.

And this is because they are unprofitable. Whereas a teacher should aim at utility and truth: "my mouth will utter truth" (Prov 8:7); "I am the Lord, your God, teaching you profitable things" (Isa 48:17). Therefore, Titus should avoid getting involved in things that are per se useless and do not contribute to solid doctrine. For the knowledge of singulars, such as genealogies, does not improve the intellect or strengthen the morals or faith. And they are vain, because they have no solid truth.

This monster's cavern [of heresies], your sacred Majesty, is thick laid (as seafaring men do say it is) with hidden lairs, and all the surrounding neighborhood, where the rocks of unbelief echo to the howling of her black dogs, we must pass by with ears stopped up. For it is written: "Hedge your ears about with thorns" and again: "Beware of dogs. Beware of evil workers"; and yet again: "One who is a heretic, avoid after the first reproof knowing that such a one is fallen and is in sin, being condemned of his own judgment." So then, like prudent pilots, let us set the sails of our faith for the course wherein we may pass by most safely and again follow the coasts of the Scriptures.

Perhaps even thus being put to shame by the bad odor of their names, they [the heretics] may be enabled to grasp the depth of impiety into which they have fallen. It would be within our rights not to answer them at all, according to the apostolic advice: "One who is heretical, after a first and a second admonition refuse, knowing that such a one is perverted and sins, being self-condemned." This is even more the case, in that the prophet says about such men: "The fool shall utter foolishness, and his heart shall imagine vain things." But since, like their leader, they too go about like lions seeking whom among the simple they shall devour, we are compelled to write in reply to your piety, that the brethren being once again instructed by your admonition may still further reprove the vain teaching of those men.

He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former. He, who after the first and second admonition abides in his fault, ought to be brought before the person in authority, if haply after being rebuked by more he may be ashamed. If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican, for the security of them that are obedient, according to the saying, When the impious fall the righteous tremble.

But for the rest, let our most beloved brethren firmly decline, and avoid the words and conversations of those whose word creeps onwards like a cancer; as the apostle says, "Evil communications corrupt good manners." And again: "A man that is an heretic, after one admonition, reject: knowing that he that is such is subverted, and sinneth, being condemned of himself." And the Holy Spirit speaks by Solomon, saying, "A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire." Also again, he warneth us, and says, "Hedge in thy ears with thorns, and hearken not to a wicked tongue." And again: "A wicked doer giveth heed to the tongue of the unjust; but a righteous man does not listen to lying lips." And although I know that our brotherhood there, assuredly fortified by your foresight, and besides sufficiently cautious by their own vigilance, cannot be taken nor deceived by the poisons of heretics, and that the teachings and precepts of God prevail with them only in proportion as the fear of God is in them; yet, even although needlessly, either my solicitude or my love persuaded me to write these things to you, that no commerce should be entered into with such; that no banquets nor conferences be entertained with the wicked; but that we should be as much separated from them, as they are deserters from the Church; because it is written, "If he shall neglect to hear the Church, let him be unto thee as a heathen man and a publican." And the blessed apostle not only warns, but also commands us to withdraw from such. "We command you," he says, "in the name of Jesus Christ our Lord, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." There can be no fellowship between faith and I faithlessness. He who is not with Christ, who is an adversary of Christ, who is hostile to His unity and peace, cannot be associated with us. If they come with prayers and atonements, let them be heard; if they heap together curses and threats, let them be rejected.

That we must not speak with heretics. To Titus: "A man that is an heretic, after one rebuke avoid; knowing that one of such sort is perverted, and sinneth, and is by his own self condemned." Of this same thing in the Epistle of John: "They went out from among us, but they were not of us; for if they had been of us, they would doubtless have remained with us." Also in the second to Timothy: "Their word doth creep as a canker."

But as many as separate from the Church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord.

There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself."

Avoid a heretical man after one and a second reproof, knowing that such a one is subverted, and sins, being condemned by himself. The name of heresy is used also in the Epistle to the Corinthians: "For there must also be heresies among us, so that those who are approved may become manifest" (1 Cor. 11:19). And to the Galatians it is numbered among the works of the flesh: "Now the works of the flesh are manifest, which are fornication, uncleanness, licentiousness, idolatry, sorceries, enmities, contentions, rivalries, angers, quarrels, dissensions, heresies, envyings, drunkennesses, revellings, and other things like these, which I foretell to you as I have foretold: that those who do such things will not possess the kingdom of God" (Gal. 5:19 ff.). In these it must be carefully observed that, just as the other vices which are numbered among the works of the flesh exclude us from the kingdom of God, so heresies too take the kingdom of God away from us; and it makes no difference in what way anyone is excluded from the kingdom, so long as he is excluded. And, what may be more wonderful, that passage from the Acts of the apostles also seems worth reading again, where our faith in Christ and the discipline of the Church were already then called a heresy by perverse men. "For we", say the Jews to the apostle Paul, "have neither received letters from you from Judea, nor has any of the brethren come and reported to us, or anyone spoken evil of you. But we ask to hear from you what you think; for concerning this heresy it is known to us that it is everywhere spoken against" (Acts 28:21, 22). And although the name of heresy is not spoken at Miletus, yet its works are named by Paul when he speaks to the presbyters of the church: "I know that after my departure grievous wolves will come in among you, not sparing the flock; and from among yourselves men will rise up speaking perverse things, to draw away disciples after them" (Acts 20:29, 30). Let these things be said in passing, about where else too heresy is so named. Now the name itself seems to need to be sifted most fully. Heresy is named in Greek "from choice" (electio), because each one chooses for himself what seems to him better. The philosophers too, Stoics, Peripatetics, Academics, Epicureans, are said to be of this or that heresy. It is superfluous to go through them one by one and to enumerate Marcion, Valentinus, Apelles, Ebion, Montanus and Manichaeus with their doctrines, since it is very easy for anyone to know by what errors each is led. Arius and Eunomius, and the author of a new heresy: would that they were not so well known; perhaps they would have deceived fewer! Avoid, then, a heretical man after one reproof, or, as the Greek has it better, νουθεσίαν; and νουθεσία signifies rather admonition and teaching without rebuke. In the Latin manuscripts is read (and Pope Athanasius too approved it as true): "After one and a second reproof"; namely that it is not enough for one who is depraved by some error to be reproved or admonished only once, but a second teaching too must be applied to him, so that in the mouth of two or three witnesses every word may stand.

How then does he elsewhere say, "If God peradventure will give them repentance" (2 Tim. ii. 25); but here, "A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sinneth, being condemned of himself"? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why dost thou contend in vain? why dost thou beat the air? What means, "being condemned of himself"? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned.

What then? dost thou command him to stop the mouths of gainsayers, if he must pass them by when they are doing everything to their own destruction? He means that he should not do it principally for their advantage, for being once perverted in their minds, they would not profit by it. But if they injured others, it behooved him to withstand and contend with them; and manfully await them, but if thou art reduced to necessity, seeing them destroying others, be not silent, but stop their mouths, from regard to those whom they would destroy. It is not indeed possible for a zealous man of upright life to abstain from contention, but so do as I have said. For the evil arises from idleness and a vain philosophy, that one should be occupied about words only. For it is a great injury to be uttering a superfluity of words, when one ought to be teaching, or praying, or giving thanks. For it is not right to be sparing of our money but not sparing of our words; we ought rather to spare words than our money, and not to give ourselves up to all sorts of persons.

What means, "that they be careful to maintain good works"? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention: therefore he calls the heretic incorrigible. For as to neglect those for whom there is a hope of conversion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness; for we render them more bold.

Warn a heretical man once or twice, and then reject him; knowing that such a person is perverted and sins, being self-condemned.

— [OECUMENIUS] And elsewhere Paul says, "May God not grant them repentance." (2 Tim. 2:25) How then does he here order to cease? There he speaks about correction for those who have hope; here, however, about those suffering incurable diseases. [end of the excerpt by Oecumenius R f. 300r] —

being self-condemned. For Paul has no defense to offer, saying, "No one told me; no one advised me." Being self-condemned means either being without defense or being condemned by oneself and one's own conscience.

On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus, that "a man who is a heretic" must be "rejected after the first admonition," on the ground that "he that is such is perverted, and committeth sin, as a self-condemned man." Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns heresies.

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

Then, when he says, a man that is a heretic, he shows which men are to be avoided: first, he shows that heretics are to be avoided; second, he gives the reason, at knowing that.

He says, therefore, a man that is a heretic. Here it should be noted that a heretic is so called for good reasons: the first of these is taken from the very word, 'heretic', which does not come from 'division,' but from 'choice,' as Jerome says. For in Greek the word 'heresy' means selection. Hence a heretic is a selector, who obstinately clings to some sect which he has chosen.

Hence it should be noted that every heretic is in error; but not the converse, for two reasons. First, by reason of the matter in which he errs; for example, if the error is not about the end of human life or not about faith and morals, the one who errs is not a heretic. But if he is in error about matter pertaining to the end of human life, then he is a heretic. And I say the end of human life, because in ancient times there were sects, each positing its own end, as is clear from the Stoics and Epicureans. Or about matters pertaining to the faith: for example, if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic.

On the part of selection, one is a heretic, because he selects; but if he is not obstinate and is ready to be corrected by the Church, then his selection arose not from malice but from ignorance. In that case he is not a heretic.

One should avoid this man on account of the danger: "their talk will eat its way like gangrene" (2 Tim 2:17). Furthermore, let no one take part in the sins, lest he appear to consent to them: "if any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting" (2 John 1:10). And also because of the punishment: "depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins" (Num 16:26).

Such a person should be warned, and if he does not desist, he should be avoided. And he says, after the first and second admonition, for that is the way the Church proceeds in excommunicating. The reason for this is that the number three suggests that everything has a beginning, a middle, and an end. Consequently, it is taken as expressing all things: "this is the third time I am coming to you" (2 Cor 13:1), and also because of the perfection of the number three.

He forbade one coming from any heresy to be baptized in the Church; that is, he judged the baptism of all heretics to be just and lawful. And although special heresies have special baptisms and different sins, he, holding communion with the baptism of all, gathered up the sins of all, heaped together into his own bosom. And he charged that nothing should be innovated except what had been handed down; as if he were an innovator, who, holding the unity, claims for the one Church one baptism; and not manifestly he who, forgetful of unity, adopts the lies and the contagions of a profane washing. Let nothing be innovated, says he, nothing maintained, except what has been handed down. Whence is that tradition? Whether does it descend from the authority of the Lord and of the Gospel, or does it come from the commands and the epistles of the apostles? For that those things which are written must be done, God witnesses and admonishes, saying to Joshua the son of Nun: "The book of this law shall not depart out of thy mouth; but thou shalt meditate in it day and night, that thou mayest observe to do according to all that is written therein." Also the Lord, sending His apostles, commands that the nations should be baptized, and taught to observe all things which He commanded. If, therefore, it is either prescribed in the Gospel, or contained in the epistles or Acts of the Apostles, that those who come from any heresy should not be baptized, but only hands laid upon them to repentance, let this divine and holy tradition be observed. But if everywhere heretics are called nothing else than adversaries and antichrists, if they are pronounced to be people to be avoided, and to be perverted and condemned of their own selves, wherefore is it that they should not be thought worthy of being condemned by us, since it is evident from the apostolic testimony that they are of their own selves condemned? So that no one ought to defame the apostles as if they had approved of the baptisms of heretics, or had communicated with them without the Church's baptism, when they, the apostles, wrote such things of the heretics. And this, too, while as yet the more terrible plagues of heresy had not broken forth; while Marcion of Pontus had not yet emerged from Pontus, whose master Cerdon came to Rome,-while Hyginus was still bishop, who was the ninth bishop in that city,-whom Marcion followed, and with greater impudence adding other enhancements to his crime, and more daringly set himself to blaspheme against God the Father, the Creator, and armed with sacrilegious arms the heretical madness that rebelled against the Church with greater wickedness and determination.

For the faith of the sacred Scripture sets forth that the Church is not without, nor can be separated nor divided against itself, but maintains the unity of an inseparable and undivided house; since it is written of the sacrament of the passover, and of the lamb, which Lamb designated Christ: "In one house shall it be eaten: ye shall not carry forth the flesh abroad out of the house." Which also we see expressed concerning Rahab, who herself also bore a type of the Church, who received the command which said, "Thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household unto thee into thine house; and whosoever shall go out of the doors of thine house into the street, his blood shall be upon him." In which mystery is declared, that they who will live, and escape from the destruction of the world, must be gathered together into one house alone, that is, into the Church; but whosoever of those thus collected together shall go out abroad, that is, if any one, although he may have obtained grace in the Church, shall depart and go out of the Church, that his blood shall be upon him; that is, that he himself must charge it upon himself that he perishes; which the Apostle Paul explains, teaching and enjoining that a heretic must be avoided, as perverse, and a sinner, and as condemned of himself. For that man will be guilty of his own ruin, who, not being cast out by the bishop, but of his own accord deserting from the Church is by heretical presumption condemned of himself.

And why he is to be avoided after a first and second reproof, he gives the reasons, saying: "that such a one is subverted, and sins, since he is condemned by himself". For he who, reproved once and twice, having heard his error, does not wish to be corrected, thinks the one correcting him is in error; and on the contrary, preparing himself for fights and wranglings of words, he wants to win over the one by whom he is taught. He is said to be condemned by himself for this reason: because the fornicator, the adulterer, the murderer and the other vices are driven out of the Church through the priests; but heretics pass sentence on themselves, withdrawing from the Church by their own choice; and this withdrawal seems to be a condemnation by their own conscience. Between heresy and schism they think the difference is this: that heresy holds a perverse doctrine, while schism separates from the Church on account of episcopal dissension; which indeed can be understood in some measure at the beginning. But there is no schism that does not invent some heresy for itself, so that it may seem to have withdrawn from the Church rightly.

For the heretic damns himself when he casts himself out of the Catholic church and under no compulsion leaves the gathering of the saints. He who separates himself from everyone by his own judgment shows what is merited from everyone. The heretic himself, I say, damns himself because, although all the wicked are cast out from the Christian assembly by the sentence of the bishop, the heretic departs himself, by the judgment of his own will, before anyone's subsequent wishes are expressed.

It is the same Paul who, in his epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus that "a man who is a heretic" must be "rejected after the first admonition." This is on the ground that "he that is perverted and commits sin as a self-condemned man." Indeed, in almost every epistle, when enjoining on us [the duty] of avoiding false doctrines, he sharply condemns heresies. Of these the practical effects are false doctrines, called in Greek heresis, a word used in the sense of that choice which a man makes when he either teaches them [to others] or takes up with them [for himself]. For this reason it is that he calls the heretic self-condemned, because he has himself chosen that in which he is condemned.

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

When I send Artemas to you, or Tychicus, hasten to come to me at Nicopolis; for there I have decided to winter. We read at the beginning of this Epistle: "For this reason I left you in Crete, that you may correct the things that were lacking, and appoint presbyters in the cities, as I arranged for you". This was so that, since the Cretans had recently believed, they should not be left orphans when Paul withdrew and passed on to other churches, but should have an apostolic man to correct the things that seemed to be lacking. Since, then, after the foundation of other churches Titus was needed to build the structure upon it, he writes to him that when he had sent Artemas or Tychicus, that is, one of the two who had been with him, to Crete, to fill his place, he himself should come to Nicopolis, declaring that he would winter there. From this we prove Paul's fatherly affection toward the Cretans. He needs Titus for the ministry of the Gospel; yet he does not want him to come to him before Artemas or Tychicus has arrived as successor in his place. Nicopolis is the city which received its name from the victory of Augustus, because there he overcame Antony and Cleopatra.

Ver. 12. "When I shall send Artemas unto thee, or Tychicus; be diligent to come unto me to Nicopolis." What sayest thou? After having appointed him to preside over Crete, dost thou again summon him to thyself? It was not to withdraw him from that occupation, but to discipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, appears from what he adds:

"For I have determined there to winter."

Now Nicopolis is a city of Thrace.

When I send Artemas or Tychicus to you, make haste to come to me at Nicopolis; for I have decided to spend the winter there.

make haste to come to me. Why indeed, having established Titus in Crete, does Paul call him back to himself again? In order that he may be better structured and may advise on what is to be done. Nicopolis is a city of Thrace.

— [THEODORET] at Nicopolis. Nicopolis is in Thrace, and it borders on Macedonia. It is therefore clear that Paul wrote the Letter at that time when he was staying in Macedonia and Achaia. [end of the excerpt by Theodoret PG 82.869b] —

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

Then, he writes of personal matters, at when I shall send to you: first, about taking care of certain matters affecting him; second, he closes with a greeting.

He says, therefore, when I shall send to you Artemas or Tychicus. These were two of the Apostle's disciples. He sent the others because he wanted Titus to come to him. Yet he did not specify the time, but only the place; for he needed him to help with the preaching. Nevertheless, he wanted Artemas to go ahead. First, he shows what is to be done with them; second, he answers an objection.

Nevertheless, after the apostle had said in such instruction and advice: "Now such persons we charge and exhort in the Lord Jesus Christ that they work quietly and eat their own bread," he was mindful of such needs of the holy persons who, although they would obey his commands to work quietly and eat their own bread, would, for many reasons, lack some provision of such necessary commodities. Hence, with foresight he added immediately: "But you, brothers, do not grow tired of well-doing," so that those who had the means of furnishing sustenance to the servants of God would not grow careless in this respect. Furthermore, when in writing to Titus he said: "Help Zenas the lawyer and Apollos on their way, taking care that nothing be wanting to them." He continued thus, in order to show why nothing should be lacking in their regard: "And let the people also learn to excel in good works, in order to meet cases of necessity, that they may not be unfruitful."

Send Zenas, the teacher of the law, and Apollos ahead with care, so that nothing may be lacking to them. This is the Apollos about whom it is written to the Corinthians too: "Each of you says: I am of Paul, but I of Apollos, and I of Cephas" (1 Cor. 1:12). He was a man of Alexandria, of the Jews, very eloquent and perfect in the Law, bishop of the Corinthians. Because of the dissensions that were at Corinth, it is to be supposed that he crossed over with Zenas, the teacher of the law, to the neighboring island of Crete, and that, when the dissensions that had arisen at Corinth were calmed by Paul's Epistle, he returned again to Corinth. As for Zenas, the teacher of the law, we cannot say from any other place of Scripture who he was, except only this: that he too, an apostolic man, had the same work that Apollos was doing, that of building up the churches of Christ. He therefore instructs Titus that, since they were about to sail from Crete to Greece, he should not let them be in need of provisions, but should see that they have what is necessary for provisions for the journey.

Ver. 14. "Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them."

These were not of the number to whom Churches had been intrusted, but of the number of his companions. But Apollos was the more vehement, being "an eloquent man, and mighty in the Scriptures." (Acts xviii. 24.) But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a lawyer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them.

I have earnestly sent Zenas the lawyer and Apollos, so that nothing may be lacking for them.

I have earnestly sent Zenas the lawyer. Experienced in the Jewish laws. Yet these had not yet been entrusted to the Church. But Apollos was a certain great man, both learned and mighty in the Scriptures.

so that nothing may be lacking for them. In every abundance, provide for them, perhaps with food and clothing.

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

Apollos, who is mentioned here and in Acts (Acts 19:1) was a bishop of the Corinthians, but on account of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back.

He calls Zenas the lawyer, although Apollo, too, was very learned; for he was a teacher among the Jews.

But the reason why he wants them sent ahead and not Titus is that Titus was needed at Crete on account of his episcopal duties, but the others had no obligations. And he says, with care that nothing be wanting to them. As if to say: if you cannot provide for them let your subjects do so.

But let ours also learn to be foremost in good works for necessary uses, so that they may not be unfruitful. Above he had said: "Send Zenas, the teacher of the Law, and Apollos ahead with care, so that nothing may be lacking to them". Since, then, a hidden reply could arise, so that not so much Titus as any reader of the Epistle might say this: "And from what means is Titus to bestow on them, since they have no provisions for the journey?", he resolves this question and, as if no objection were put to him, strikes it down by saying: But let ours also learn to be foremost in good works for necessary uses, so that they may not be unfruitful. He calls his own "ours", those who had believed in Christ: because they were Christ's, they rightly deserved to be called both Paul's and Titus's. You have, he says, authority over the disciples; teach them not to be unfruitful, but to minister to the evangelists and apostolic men who serve good works; and to minister not in any matters whatever, but for necessary uses: "For having food and clothing, let us be content with these" (1 Tim. 6:8); and let those who serve the altar live from the altar; and those who have become partakers of our spiritual things ought to share their carnal things with us. And lest perhaps they should easily despise either Paul's letter or Titus's precept, he calls unfruitful all who have not ministered to the evangelists. Solomon too says in Proverbs: "But almsgiving is fruit" (Prov. 3:9). And Paul himself calls love the first fruit of the spirit (Gal. 5). Love, however, is proved above all in sharing and in ministry. So that they may not, he says, be unfruitful. "For every tree that does not bear good fruit will be cut down and cast into the fire" (Matt. 3:10). Now I say this because he who sows sparingly will also reap sparingly. To be unwilling to give to apostolic men and to the evangelizers of Christ for necessary uses is to condemn oneself of barrenness.

Ver. 14, 15. "And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith."

That is, either those that love Paul himself, or those men that are faithful.

"Grace be with you all. Amen."

"And let ours," he says, "learn to maintain good works for necessary uses, that they be not unfruitful." You observe that he is more anxious for them than for those who are to receive their kindnesses. For they might probably have been brought on their way by many others, but I am concerned, he says, for our own friends. For what advantage would it be to them, if others should dig up treasures, and maintain their teachers? This would be no benefit to them, for they remained unfruitful. Could not Christ then, Who with five loaves fed five thousand men, and with seven loaves fed four thousand, could not He have supported Himself and His disciples?

For what reason then was He maintained by women? For women, it is said, followed Him, and ministered unto Him. (Mark xv. 41.) It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assistance from others? But you see him receiving and requesting aid. And hear the reason for it. "Not because I desire a gift," he says, "but I desire fruit that may abound to your account." (Phil. iv. 17.)

Let our own also learn to devote themselves to good works for necessary needs, so that they may not be unfruitful.

Let our own also learn. The statement concerning teaching, or concerning instruction, as if Paul said: They themselves showed themselves to be generous towards those in need, and let them draw them to themselves, whether they are in need of teaching or of necessities.

so that they may not be unfruitful. For Paul wishes to benefit those who give rather than those who receive.

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

Hence he continues, let our men also learn, namely, that the faithful provide for their prelates as the Jews do. And he says, our, namely, subjects, should learn to excel the Jews and others from Asia who provide for their preachers and the needy. And he says, for necessary uses, i.e., in cases of necessity: "but if we have food and clothing, with these we shall be content" (1 Tim 6:8).

The reason why they should excel the others is that they be not unfruitful: "who plants a vineyard without eating any of its fruit?" (1 Cor 9:7). Therefore, the people, if they are the Lord's vineyard, ought to bear fruit, both spiritual and temporal, enough to sustain the cultivators; otherwise, they would be unfruitful. "Every tree that does not bear good fruit is cut down and thrown into the fire" (Matt 7:19).

All who are with me greet you. Either he used the customary formula, saying that Titus was greeted by all who were with him; or else he says it properly of Titus, because he was such as to deserve the love of all who were with Paul. And it is great praise of Titus to be greeted through Paul by all.

Greet those who love us in faith. If everyone who loves loved in faith, and there were not others who love without faith, Paul would never have added faith to love, saying: Greet those who love us in faith. For mothers too love their sons, so much that they are ready to meet death for them; but they do not love in faith. And wives love their husbands, with whom they very often die; but that love is not of faith. Only the love of the saints loves in faith, so much so that, even if the one who is loved is an unbeliever, the saint nevertheless loves him in faith, according to that saying: "Let all your things be done in faith" (1 Cor. 16:14). And elsewhere: "Love your enemies" (Luke 6:35). The saint loves his enemies, and therefore loves in faith, because he believes in him who promised that he would render a reward for the fulfilling of the commandment.

The grace of our Lord be with you all. It should be known that in the Greek manuscripts it is written thus: "Grace be with you all", so that neither "of the Lord" nor "our" is found in the authentic books. So he invokes grace in common upon the saints and believers, upon Titus and the others who were with him. And just as the patriarch Isaac blessed his son Jacob (Gen. 27), and he himself the twelve Patriarchs (ibid. 49), the apostles too, entering a house, used to say: "Peace to this house" (Matt. 10:12). And if the house was worthy, their peace rested upon it; but if it showed itself unworthy, it returned to those who had invoked it. So now too, at the end of his Epistle, the Apostle invokes grace upon believers: a grace which had its effect together with the prayer, and lay in the power of the believers, if the one blessed was willing to show himself such as the one who blessed him.

All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.

Greet those who love us in faith. Or it means those who love him, generally the faithful. And the phrase "in faith," as through faith.

Finished, with divine help, of the Epistle to Titus.

It was written from the city of Nicopolis in Macedonia to Titus, the ordained bishop of the first Church of the Cretans.

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

Then he greets them: first, on the part of the others; second, he asks them to greet the others; third, he sends his own greeting.

In regard to the first, he says, all that are with me greet you, i.e., wish you health.

Second, he says, greet them that love us in the faith, i.e., who live in the faith of Christ, because there is no friendship between believers and unbelievers: "should you help the wicked and love those who hate the Lord?" (2 Chr 19:2): or, that love us in the faith, i.e., with true affection: "a faithful friend is a sturdy shelter" (Sir 6:14).

The Grace of God, which is the source of all good things: "justified by his grace as a gift" (Rom 3:24); be with you all. He says, be with you all, because he did not write to Titus just for Titus's benefit, but for the entire church.