In Epistolam Beati Pauli Ad Titum

To the Epistle of the Blessed Paul to Titus. Prologue. The Apostle created Titus bishop; and therefore he admonishes him to be diligent in ecclesiastical ordination: that is, concerning certain men who with a certain pretense show themselves worthy, that they might hold a high rank; and likewise that heretics from the circumcision are to be rebuked. Chapter One. (Verses 1-4.) Paul, servant of God, but apostle of Jesus Christ according to the faith of the elect of God, and the knowledge of his truth, which according to piety is in the hope of eternal life which God, truthful before the ages, promised: but he manifested in his own times in the preaching of his word, which is entrusted to me, according to the command of our Savior; to Titus, a genuine son according to the common faith. Grace and peace from God the Father, and from our Lord Jesus Christ our Savior. He declares the decreed gift from God, which he had promised before the ages, manifested in the time of the Savior in the preaching of the apostles; for thus he had promised. Which he also says is entrusted to him, so that he might make known to the Gentiles the predestined mercy of God; so that Titus, his true son, that is, according to the Gospel (for this is true, which is eternal), receiving this will of God diligently, might preach the grace of God and peace, so that having received the gift they might become peacemakers with God and the Father; because all things are from him, and from Christ Jesus our Savior, because he himself freed us from death.

For this reason I left you in Crete, that you might correct what is lacking and establish presbyters throughout the cities, just as I also arranged for you. If anyone is without reproach, the husband of one wife, having faithful children, not under accusation of lust or disobedience. For a bishop ought to be without any reproach, as a steward of God: not insolent, not wrathful, not given to wine, not a striker, not a seeker of shameful gains; but hospitable, kind, prudent, just, holy, continent, tenacious of that speech which is faithful according to sound doctrine; so that he may be able to exhort in sound teaching and refute those who contradict. For there are many who are disobedient, vain talkers and seducers, especially those who are from the circumcision, who ought to be refuted: who overturn entire households, teaching things which ought not to be done for the sake of shameful gain. What has been read is clear; for he wishes a bishop to be ordained both holy in his works and prudent in his words; so that he may be able both to exhort the brethren and to convince those who contradict, especially those who were from the Jews, who under the name of Christ taught Judaizing (Galatians 2:14), whom elsewhere he calls false brothers. For reborn in Christ, they were not pure Christians; for they wished partly to venerate the Law, partly Christ. He says these are the ones who overturned households with that perverse teaching. For of a double kind, they pursued shameful gains; because they did these things more in order to please the Jews, from whom.

hoped to make a profit, both money and foreskin. This was their business, just as the Lord says to the Jews: "You have traveled the sea and the dry land to make one proselyte" (Matthew 23:15). He calls these two things shameful gains; for whoever teaches in the name of God, not for the sake of devotion but for profit, is a seeker of shameful gain. Similarly, whoever wishes to acquire someone through circumcision. Hence he says elsewhere: "And glory in their private parts" (Philippians 3:19). (Verse 13, 13) One of their own prophets said: "Cretans are always liars, evil beasts, idle bellies." This testimony is true. One of the Cretans, improved by the Lord's discipline, expressed what was to be thought about untaught Cretans: that they were both evil and wanted to eat idly, for they wished to feed on malice, and while they are of no use, they strive to do harm. So it is a double evil. Such were the Cretans; hence he calls that man a prophet, but in the case of the Cretans. For he asserts that he spoke so truly to them that he was a prophet; for it is impossible for a prophet to be mistaken.

(verse 14) For this reason, rebuke them harshly, so that they may be sound in faith, "not paying attention to Jewish fables and the commandments of men who turn themselves away from the truth. He commands that one insist on correcting them, so that they may be able to be converted and to follow those things which are just and worthy of God, turning themselves away from Jewish fables; because in the Law no one is justified before God, how much more so in the commandments of men! For whatever is set against the truth is a human invention; for, not knowing the force of the Scriptures and the inner meaning of the words of the Law, they follow the color, not the flavor. Therefore they are said to tell fables, not the truth; for they think that one must never depart from those things which Moses handed down, such as concerning foods, or marriages, or new moons, or the blood of a weasel, or an unclean house on the days of the week; although they know that their forefathers Abraham, Isaac and Jacob were justified without these, and were called friends of God; and the prophet Ezekiel testifies that because they profaned the law of God and its justifications, they received precepts and commandments that were not good, in which they could not be justified. Whence also the Lord says to the Jews: "Because of the hardness of your heart Moses wrote these things" (Mark 10:5). Hence also the apostle Peter: "Why," he says, "do you impose a yoke upon the necks of the brethren, which neither our fathers nor we were able to bear" (Acts 15:10)?

For to them they would have been useful, if they had been given then, when the Law was given on the tablets. But because after such great signs and wonders, and after the Law was published, they were found to be irreverent, faithless, and stiff-necked, they received such and so great commandments, by which they could not breathe. Hence it came about that even the good labored along with the bad, about to receive a reward. These things, therefore, were given for vengeance, so that at the time when the promised gift of God arrived, the mercy of God would relax all things which it had previously forbidden. Which the Jews, not understanding, remain under the yoke, and wish to bind the liberty of some to these chains; and therefore he warns that they should be rebuked, so that they may turn away from these things. (verse 15.) All things indeed are pure to the pure: but to those who are contaminated and without faith, nothing is pure, but both their mind and conscience are polluted. He signifies that those are pure who know both what things were forbidden, and for what cause they were later conceded. For if it is read in Genesis that all things which God made are good (Gen. 1:31), there is no doubt that they are also pure: but those who do not understand are impure, for they are accusers of the Scripture. For if they are read as having been made good, why are they forbidden as if abominable? If they were not abominable, because they are good, they are known to have been forbidden on account of hardness of heart, because they are considered unworthy to use the whole of God's creation.

For those who are seen to be restrained by better people, their mind and conscience are polluted; because they accuse God’s creation, in order to excuse themselves. (Verse 16.) They profess to know God, but by their deeds they deny Him; for they are detestable, disobedient, and reprobate for every good work. Although this statement pertains to all heretics, it is understood to have been spoken concerning the Jews, who claim that they alone know the God of Abraham, but by their works they deny Him, just as the Lord says: If you were sons of Abraham, you would do the works of Abraham (John 8:39). How then can they know the God of Abraham, who are ignorant of His mystery and faith, not following the works of the Gospel, but the deeds of the Law in new moons, circumcision, and other things—troublemakers, impious, and irreverent? These are the works that do not know God. CHAPTER II. (Verse 1.) But you, speak what befits sound doctrine. This knows God, which is called sound doctrine; for the doctrine of God is salutary.

(Verse 1.) Let elders be sober, grave, prudent, sound in faith, love, patience. He who shows sound doctrine indicates that the less sober, less grave, unfaithful, without charity, impatient are disciples of unsound doctrine. For by these works God is not known, nor His justice. (Verses 3, 5.) Old women, likewise, in a state of religion worthy, not slanderers, not given to much wine, teaching good things; so that they may instruct young women to love their husbands, to love their children, to be prudent, chaste, modest, having care of the home, subject to their own husbands: lest the word of God be blasphemed. He commands such elders to be, so that they may be an example of good conduct to the younger; so that if they have unbelieving husbands, they may rejoice with them more than blaspheme the name of God, when they see that some, because of fear of God, more diligently obey their husbands. (Verses 8, 1, 8.) Likewise exhort younger women to be continent, in all things presenting yourself as an example of good works, in doctrine, in integrity, in gravity, sound and irreproachable speech; so that he who is contrary may be reverent, having nothing to say about us worthy of reproach. Since youth is accustomed to exceed the measure, indeed is more prone to fall, therefore it is right that youth be held in by salutary restraints, so that the unbridled may be governed by divine laws.

That this may be accomplished is not difficult or arduous, for he commands that the teacher himself be a model; so that what he teaches, he shows how it is to be done; so that those who are profane and enemies of the faith may blush, laughing because what he teaches in words he proves true by deeds. (Verses 9, 10.) That servants be subject to their masters in all things, excellent, not answering back, not defrauding, but showing all good faith; so that they may adorn the doctrine of our Savior God in all things. By good works and faith he says the Lord’s doctrine is adorned; for doctrine is pleasing only if he who professes it does not make it hateful by denying it in deeds, but makes it lovable and true; for what is true cannot be unbecoming. Therefore, when words are fulfilled by subsequent deeds, they are shown to be true, and thus becoming. Then masters can have servants such that they not only do not hinder them from the faith, but even rejoice; because they see that their faith also profits themselves. For no one who keeps faith with God can be unfaithful to men.

The grace of God our Savior has shone forth for all men, instructing us, so that, having renounced impiety and worldly desires, we may live temperately, justly, and piously in this age. He says that the gift of God has shone forth for men through Christ, that is, the truth of the one God manifested in Christ: so that by pious profession we may proclaim the Creator in the unity of the Trinity—which previously lay hidden from the human race, but now the mercy of God has shone forth; so that, avoiding the shadows of error, that is, fleeing the ignorance and impiety of worldly things, we may be found pious toward the parent of all, God, professing Him in the truth which the Gospel of His Son transmits: and so that we may have the reward of this matter, let us do good works. For just as there is no hope for him who preaches only the Father, if he does not profess the Son in the same truth, so too the hope of him who has only the profession of faith without good works is vain.

Waiting for the blessed hope and the coming of the glory of the blessed God and our Savior Jesus Christ, who gave himself for us, to redeem us from all iniquity and to cleanse his abundant people, emulators of good works. He says that this is the blessed hope of believers, because they await the advent of the glory of the great God, which is to be revealed when Christ judges, in which the power and glory of God the Father will be seen, so that they may obtain the reward of their faith. For Christ redeemed us to this end, that, living a pure life, filled with good works, we might be able to be heirs of the kingdom of God. Speak these things and exhort, and argue with all authority. Let no one despise you. CHAPTER III. (Vers. 1, 1.) Admonish them to be subject to principalities and powers, to obey the word, to be ready for every good work. He admonishes what the salvation of believers is, so that they may understand, when they are rebuked, for what good they are being fitted; so that they may not take it harshly, certain that they are being reproved for their own salvation; and so that they may be slow to evil, but ready for good, not ignorant of what ought to be rendered to each.

(Vers. 1.) They do not blaspheme, they are not quarrelsome; but they are modest, showing all gentleness toward all men. He wishes Christians to appear humble before all men; for thus they can call the children to the future hope. (Vers. 3.) For we also were once thoughtless, disobedient, erring, serving desires and various pleasures, acting in malice and envy, hateful, holding hatred not in turn for one another. He recalls these goods which unbelief does not have, given to Christians; so that, shining in all justice, they may become manifest as worshipers of God. For when once thoughtless, they now appear to be of sound counsel in all things; in these God is praised. (Vers. 4-7.) But when the goodness and humanity of our saving God shone forth, not from works of justice which we performed, but according to his mercy he saved us through the laver of regeneration and renewal of the Holy Spirit, which he poured forth abundantly upon us through Jesus Christ our Savior; so that, justified by his grace, we might become heirs according to the hope of eternal life. This good which seems to flourish among Christians arises from the root of divine piety; for God by his mercy saved us through Christ, by whose grace reborn, we abundantly received the Holy Spirit; so that we may rely on good works, with him assisting us in all things, that through these we may attain the inheritance of the kingdom of heaven.

Therefore, we must obey him with all devotion and comply with his precepts, because whatever is beautiful in us, he himself paints with spiritual features. (Vers. 8.) This is a faithful saying: and I wish to confirm you concerning these things, so that those who have believed in God may be diligent in the performance of good works. These are good and useful for men. Nothing is now obscure, because mercy and humanity are good in the present and useful for the future; and here it receives praise, and on the day of judgment a crown. For every believer in God ought to devote himself to mercy, through which he lives. Therefore, the ruler of the people is admonished to be diligent in these matters. (Vers. 9.) But avoid foolish questions, and enumerations of genealogies, and contentions and legal battles; for they are useless and vain. He calls these foolish questions those which have no effect on salvation, nor bestow any expertise in knowledge for utility. With these words he denounces the dogmas of many heretics. Although everything that is not true should be called foolish, yet there is one who introduces fabulous matters, and another who with the cunning of tergiversation proposes a thing full of poison, such as Arius and Photinus. But it is not the Law that is fabulous, but heresy, as far as pertains to that time of the Jews, when some of them claimed for themselves the prerogative of the genealogies of the patriarchs, which arose from marriages, since from this there is no merit before God.

Some, however, think that the baptism of jars and other vessels, and the blood of a weasel, must be expiated with great care (Lev. 11:29); and that the burial place of Moses was hidden lest it be sought out by magicians—which, if true, would have required the burial places of the other saints to be hidden as well; and that Solomon built the temple with the help of demons, in which work a huge multitude labored—what could be more fabulous? (Vers. 10, 11.) Avoid a heretical man after a first rebuke, knowing that such a person is perverse and sins, being condemned by himself. These heretics are those who attack the Law through the words of the Law; for they construct their own meaning with the words of the Law, so as to commend the perversity of their mind by the authority of the Law. For impiety, knowing that the authority of the Law is of great weight, composes a deception under its name; so that, because an evil thing cannot be acceptable by itself, it may be commended by a good name. Therefore, he says that such men, as they are inexcusable, ought to be rebuked once; for if rebuked more often, they become more practiced in evil. Moreover, he who rebukes them frequently seems to compel them, so that they become more diligent in the destruction of many; therefore they should be dismissed, so that, becoming more negligent, they may perish alone.

(Vers. 12.) I have sent the wretched Artemas or Tychicus to you; hasten to come to me at Nicopolis: for there I have decided to spend the winter. After the letter was given, he also wishes to see him for the sake of affection, and to more fully confirm him in ecclesiastical discipline. (Vers. 13, 14.) Send Zenas the lawyer and Apollo ahead with care; so that they lack nothing: and let our people also learn to preside over good works for necessary uses, so that they may not be unfruitful. Both are noble men in wisdom and works; and therefore he orders that necessary expenses be given to them by those who have believed, so that they may be refreshed; because it was fitting that those who were conveying spiritual things should not lack carnal things. For although he calls Zenas a lawyer, Apollo was nevertheless perfect in the Scriptures: but because Zenas had been of this profession in the synagogue, he thus calls him. (Vers. 15.) All who are with me greet you. For the sake of brevity, he means to greet all at once. Greet those who love you in faith. He wishes those who faithfully love him with the affection of Christ our Lord to seem worthy of his greeting. The grace of God be with all of you. Now he generally greets all the brothers and household members of Titus.