Catena In Epistulam Ad Titum (E Cod. Paris. Coislin. 204)

Of the Exegetical Selections on the Epistle of Paul to Titus, First Volume. This man was a trusted companion of Paul. He would not have entrusted the entire island to him, nor would he have ordered him to fill in what was lacking. For, he says, so that the deficiencies might be corrected, he entrusted the judgment of so many bishops to him, unless he had great confidence in the man. They say that he was also young, because he writes to him as a child, but this is not yet clear from this. I think that there is also mention of him in the Acts; perhaps he was a Corinthian, unless there was another man of the same name. It seems to me that some time had passed; and Paul writes these things while in a state of freedom; for he says nothing about trials, but continually turns to the grace of God, which is sufficient encouragement for believers toward virtue. For learning what they were worthy of, to what they have been transferred, and by grace, and of what they have been deemed worthy, is no small incentive. He also addresses the Jews; if he reviles the entire nation, do not be surprised; he does this also in the case of the Galatians. This is not a sign of an abusive character, but of a loving one. For if he did these things for his own sake, one might reasonably blame him; but if he was inflamed and zealous for the sake of the proclamation, he did not do it abusively. Christ also was reviled countless times by the scribes and Pharisees, but not for his own sake, but because he was destroying all the others. He makes the Epistle brief, reasonably so; and this too was a sign of Titus’s virtue, that he did not need many words, but only something like a reminder.

This letter seems to me more recent than the one to Timothy; for he wrote that one when he was near the end, but here he is free and unbound; for the phrase “I have decided to winter in Nicopolis” was evidence that he was not yet in chains, whereas there he repeatedly calls himself a prisoner.

CHAPTERS OF THE EPISTLE TO TITUS. 1. Concerning teachers suitable for ministry, and the refutation of the disobedient. 2. Against those who advocate fleshly purifications, and concerning spiritual virtue. 3. Exhortations which must be given to each according to age. 4. Concerning slaves, how they too might worthily partake of the grace of Christ. 5. Concerning obedience to rulers, as is fitting to the clemency of Christ. 6. Exhortations concerning the avoidance of heretical disputants.

EXEGESIS ON THE EPISTLE TO TITUS. Paul, slave of God, but Apostle of Jesus Christ, according to the faith of the elect of God. Do you see how indifferently he sets these things? Sometimes calling himself a slave of God, but an Apostle of Christ, sometimes a slave of Christ? “Paul, slave of Jesus Christ”; thus he knows no difference between Father and Son. “According to the faith of the elect of God, and knowledge of the truth according to piety, in hope of eternal life.” What is “according to the faith of the elect of God”? That you believed, or that you were entrusted? I think he means that I was entrusted with the elect of God, that is, I did not receive the office from achievements, nor from labors and sweat, but the whole became the benefaction of the one who trusted. Then, lest the grace be irrational, he added, “and knowledge of the truth according to piety”; from this I was entrusted, or rather, I was entrusted with this also from his grace; for he himself is the cause of this also, and because of this Christ himself says, “You did not choose me, but I chose you.” And to say “according to faith” attributes everything to them, that it is because of them that I am an Apostle, not as worthy, but because of the elect. “And knowledge,” he says, “of the truth according to piety”; for there is truth of facts, but not according to piety; for example, knowing arts is true knowledge, but the truth is not according to piety. Or the “according to faith” means that they believed just as the other elect, and they recognized the truth. Knowledge from faith, not from reasonings. “In hope of life

Eternal.” He speaks of the present life, the life in the grace of God; he also speaks of the future life, and sets before us rewards for the benefits he has conferred upon us, because we believed and were delivered from error. “Truth” here he says in contrast to the type; for that too was a form of knowledge and piety, but not of truth, nor yet of falsehood, but of types and images. “In hope of eternal life”; that was in hope of present life; for “he who made them,” he says, “will live in them.” They were not elect, but we are; for even if they were called elect, they are no longer. “Which,” he says, “the truthful God promised before eternal ages,” that is, not now from repentance, but these things were predetermined from above; and he sets this in many places, showing our nobility, that he loved us not now but from above. “But he revealed in his own times.” What then is the delay? For the sake of care and to do it opportunely; for “his own” means the appropriate ones. “His word in preaching, I was entrusted,” that is, the preaching; for this contained everything: the gospel, both the present and the future, life and piety, faith, all together in preaching, that is, openly, with boldness. For just as the herald proclaims in the theater in the presence of all, so also we proclaim, so as to add nothing, but to say exactly what we heard; for the virtue of preaching lies in speaking to all, and in speaking loudly, not in adding or removing anything.

What was entrusted to me, by command of our Savior God, both the entrusting and the command show its trustworthiness; for if it is a command, I am not master, for I fulfill a command; for among things to be done, some are in our power, others are not in our power; for the saying, “If someone says to his brother, ‘Fool,’ he is liable to the gehenna of fire,” this is a command, and the one who does not do it is necessarily subject to punishment; but when he says, “Sell your possessions,” and again, “He who is able to depart, let him depart,” it is no longer a command; for it makes the hearer master of what is said; this then he says, and when he says, “For necessity lies upon me; and woe to me if I do not preach the gospel,” therefore the matter is not ambition, for it is faith and command. “And of God Savior, to Titus, genuine child,” in the case of natural

For children, the legitimate and the illegitimate are determined by the one who gives birth or the one who sows. Here, however, it is not so, but by choice, "according to the common faith," he says. Since he said "child," and took the rank of father, hear how he diminishes and restrains this honor. According to the faith, he says, I have nothing more; for it is common, and through it both I was born and you. Whence then do you call him child? Either wishing to show only affection, or priority in the proclamation, or that he was enlightened through him. So "according to the common faith" hinted at brotherhood. Theodore. The matters of the prescript are these: "Paul, slave of God, and Apostle of Jesus Christ, to Titus, genuine child," and so forth. He added the parts from "according to the faith of the elect of God" up to "to Titus, genuine child." Grace and peace from God the Father and Lord Jesus Christ our Savior. Chrysostom. Since he said "child," he added from this, so as to raise his mind and learn whose child he is.

Chapter 1

Concerning suitable teachers for ministry and the refutation of the disobedient. For this reason I left you in Crete, that you might set right what remains. As one might say, for further completion; for I look only to the common good, and whether through me or through another, it makes no difference to me. Theodore. For the word of piety had been handed down to all by him; it remained, however, to administer matters concerning the believers, and to bring them into harmony with the ecclesiastical ordinances. And you shall appoint presbyters in every city. He means the bishops here, as has been said in many places. As I instructed you. "In every city," he says, for he did not wish the whole island

It has been entrusted to one, but each has his own concern and care. If someone is blameless, a husband of one wife, having faithful children, not under accusation of profligacy or disobedience. Why does he bring even such persons into the discussion? He silences the heretics who slander marriage, showing that the matter is not defiled, but so honorable that with it one can ascend even to the holy throne; at the same time also punishing the licentious, and not allowing this office to be entrusted after a second marriage; for he who preserved no goodwill toward the departed wife, how could he become a good protector? And he who was unable to become a teacher of his own children, how could he become one of others? If those whom he had from the beginning with himself and nurtured, over whom he had authority both from the laws and from nature, these he was not strong enough to discipline, how will he be able to benefit those outside? And he did not simply say "not profligately," but not even to have such an accusation, nor to be of evil repute. For the bishop must be blameless as a steward of God, not self-willed, not wrathful, not violent, not a striker. For how can he teach others to control their passions, if he has not disciplined himself? By "violent" he means here the insolent man; for when admonishing or reproving, one must do everything, not insulting; for the one insulted becomes more reckless, and despises the insulter; "not a striker": the teacher of souls is a physician, and the physician does not strike, but corrects and heals what has been stricken.

Not greedy, but hospitable, loving the good, temperate, just, holy, self-controlled, adhering to the faithful word according to the teaching. That is, displaying great contempt for money, offering all his own possessions to those in need. “Self-controlled” he does not mean here the faster, but the one who masters passions, the one who controls both tongue and hand and licentious eyes; for this is self-control, the

not being carried away by any passion. "Adhering to the faithful word according to the teaching." "Faithful" here means true, or that which is handed down through faith, not requiring syllogisms or inquiries. "Adhering," that is, caring for, making this one's work. So that he might be able both to exhort and to refute those who contradict. There is no need, he says, for boastfulness and words, but for prudence and experience of the Scriptures, and for power of thought, "so that he might be able both to exhort," he says, "in sound teaching," that is, for the protection of his own, for the overthrow of enemies. For he who does not know how to fight against enemies and to capture every thought into obedience to Christ, and to teach concerning right teaching, let him be far from the teacher's throne.

Chapter 2

According to the fleshly purifications of those who hold office, and for the sake of spiritual virtue. For there are many who are insubordinate, vain talkers, and deceivers, especially those from the circumcision, whom one must silence. Do you see how he shows whence they are such? They do not wish to be ruled, but to rule; for this he hinted at. Therefore, when you are unable to persuade, do not even give orders to them, but silence them for the benefit of the others. "Who," he says, "overturn whole households, teaching what they ought not, for the sake of base gain. For if he undertook the teaching, but is not able to contend with them nor to silence them when they are so shameless, he will be responsible for the harm of those who are being lost, each one individually." Someone from among them, a prophet of their own, said, "Cretans are always liars, evil beasts, idle bellies." Many things are sought here. First, who it is that said this; second, why Paul used it; third, that he introduced a testimony that is not even correct. Let us then, adding another inquiry, bring forward the solution in this way, so that it may be authoritative. For when

He was speaking to the Athenians, and in the midst of his address he says, “To an unknown God,” and again, “For we are also of his race, as some of the poets who speak against you have said. And who it is and whence he came, it is necessary to tell you; the matter stands thus: the Cretans have a tomb of Zeus; the poet therefore says,

And indeed, "a tomb, O lord, of you the Cretans built, but you did not die; for you are eternal." Observe the danger: if their prophet is true, who said concerning Zeus, "but you did not die," then according to the Apostle Zeus is found to be immortal. What then is it, and how is this to be resolved? The Apostle did not say this, but took the testimony simply and artlessly, in accordance with their false character. For why did he not add, "and indeed, a tomb, O lord, of you the Cretans built"? Paul did not say this, but rather that so-and-so spoke well, that they are liars. From where then do we insist that Zeus is not God? From countless other sources; for it is not necessary to derive this from the testimony of the Cretans. Why then does he adduce testimonies from Greek sources? Because we most effectively refute them by these means; when we bring accusations from their own side, when we set against them these very ones they admire, who accuse them. For this reason he also elsewhere made use of the "unknown God." For the Athenians, since they did not receive the gods from the beginning, but over time, conjecturing from these things that it was likely there was also another God, unknown to them, so that they might be pious concerning those as well, set up such an altar, inscribing it "to an unknown God." The Apostle therefore said that the one you previously acknowledged, this one I proclaim to you. Again, "for we are also of his race" is said concerning Zeus. For it says, "full of Zeus are the streets, full are the seas," then shortly after, "for we are of his race." Aratus said these things. How then does Paul draw what was said about Zeus to refer to the God of all?

He did not draw the things said about Zeus into God, but the things belonging to God, and those not genuinely nor properly applied to Zeus, these he assigns to God; since also the "God" from Callimachus, Hymn to Zeus, 20.

His name alone is his, and it is unlawfully applied to the idols. But from where ought they to have addressed them? From the prophets? But they would not have believed, since even to the Jews he utters nothing from the Gospels, but from the prophets. For this reason he says, "I became to the Jews as a Jew, to the lawless as lawless, to those under the law as under the law." And this also God does, for example in the case of the Magi: he does not lead them through an angel, nor through a prophet, nor through an apostle, nor through an evangelist, but from where? Through a star. For since they had their art concerning these things, he drew them from there. Again, in the case of the cows and the ark, if they go, he says, by this road, the indignation of God is true, just as the seers supposed. Therefore, do the seers speak the truth? Far from it. But he refutes and astounds them from their own mouths. Again, in the case of the ventriloquist: for since she believed, through her he made Saul hear the things that were about to befall him. For what reason, then, did Paul silence the demon that said, "These are servants of the Most High God, who proclaim to us a way of salvation"? And for what reason does Christ also prevent the demons from speaking? In that case, reasonably so; for the signs were proceeding, since also here it was not a star, but he himself proclaimed him, and the demons were not worshipped; it was not an idol that was speaking, so that it might be silenced. And Balaam he allowed to bless, and did not prevent him from coming; thus everywhere he condescends. (Severian.) Another says: since the poet who said the

Cretans are always liars, evil beasts, idle bellies. Taking hold of them, he said, how they wrongly show the tomb of Zeus, who does not exist. Paul used the same verse, lest he be thought to run with the poet and to bear witness to the immortality of the so-called Zeus; he added, "This testimony is true; that man lied, pleading for Zeus, but I speak the truth in saying that the Cretans are always liars and idle bellies; this testimony is true, not that one." Theosorus. And Theodorus likewise says, those who against the

Having composed Christian doctrines, they claimed here that the blessed Paul also accepts the poet's utterance and bears witness to him, as if he had justly said these things about Zeus concerning the Cretans, not attending either to the manner of the Apostle's use or to the fact that "this testimony is true." For he does not accept the poem nor the poet's work, but having used the poet's utterance as a proverb, he struck those who at that time were using that utterance. Just as also many other things carried among the ancients came into use as proverbs by later generations. "For what reason," he says, "reprove them sharply." Since he often teaches gentleness by praising it, but he found the Cretans needing, as it were, a goad of rebuke; for this reason he said, "reprove them sharply, so that they may be sound in the faith." Therefore, to reprove sharply does not mean outsiders, but one's own people sharply. For one must not approach everyone in one manner, but differently and variously according to the circumstances. Not attending to Jewish myths. Chrysostom. A double myth: Jewish matters; both when there is a distortion and when the matter is untimely. For when it ought not to have happened, and when it does happen it causes harm, it is a myth. Just as it is useless, just as one ought not to obey those, so also not these. For if you believe in the faith, why do you introduce other things, as if the faith were not sufficient to justify? All things are pure to the pure. Do you see that what is said is relative?

To those who are defiled,” he says, “and unbelieving, nothing is pure.” Therefore, purity or impurity is not according to their own nature, but according to the disposition of those who partake. But their mind and conscience are defiled. They profess to know God, but by their works they deny Him; being abominable and disobedient, and unfit for every good work. Therefore, is a pig also pure? Why then is it forbidden as impure?

ence is defiled by an evil disposition. They claim to know God, but by their deeds they deny Him, being abominable and disobedient, and unfit for every good work. But you must speak what befits sound teaching. (Theodore.) Another says: Since they were scrupulous about foods, as if according to the law they ought to partake of some and abstain from others, he says that nothing is unclean if one partakes of them with a pure mind. But whenever someone has a conscience polluted by unbelief, nothing is pure for such a person; for he is harmed by all things alike. For God made all things pure; if some things are unclean, the accusation touches the Creator. And this is—"They claim to know God, but by their deeds they deny Him." But do not be silent on account of any of these things; even if they do not accept it, he says, do your own part.

Therefore, it is not the observance of purity, but rather the audacity to disregard everything that constitutes purity; for those observances were symbols of purifications and types, but now we are not required to do these things; for everything has been transferred to the soul. So one must not attend to the shadows, but cling to the truth.

Chapter 3

Exhortations which must be given according to age: That the elderly be sober, dignified, temperate, sound in faith, in love, in patience. For there are many things that cause those of such an age not to be sober: first, that they become dull from every side and are moved with difficulty; for this reason he says, "sober, dignified, and temperate." "Temperate" here he calls those who are prudent, for temperance is the preservation of the mind. And he well added "in patience," for this is especially fitting for the elderly. That elderly women likewise be in a sacred demeanor. That is, that from their very bearing and dress their decorum be shown. Another says: He showed that he calls women to the clergy, for he would not have said "sacred demeanor." But to these another objects, saying: (Theodore.) Not as some supposed, that there was then some ordination of elderly women; for he likewise teaches that women who are older in age should have a sacred demeanor, meaning thereby admirable and reverend. That they not be slanderers, not enslaved to much wine. For this is especially the fault of women and of old age, cutting off drunkenness from every side and wishing them to be free of this disease. "Good teachers." And yet you do not forbid women to teach, nor to have authority over a man. To deliver a long discourse in church he does not permit, nor to preside. But that they may instruct the young women to be fond of their husbands.

This is the chief of the goods in the household: “loving of children.” For she who loves the root will much more love the fruits: “chaste, pure, domestic, good.” All things are born from that, for they become good and domestic from love and from friendship toward the husband.

Women are to be subject to their own husbands, so that God may not be blasphemed. From loving her husband, great self-control is born, and all contentiousness is removed. Even if he is a pagan, he will quickly be improved; but if he is a Christian, he will quickly become better. And when these matters are well ordered, spiritual things will also have room; otherwise, those too will be corrupted. Likewise, exhort the younger men to be self-controlled. Of the teaching for women, he assigned the greater part to the older women, placing the younger women under their charge; but of the men, he gives and assigns the whole to them. Nothing is so difficult and hard for this age as to overcome improper pleasures; therefore, leaving everything else aside, he focuses his exhortation on this crucial point. Then he does not neglect the others either, but what does he say? Presenting himself as a pattern of good works in all respects. Before these things, he says, let the splendor of your life be a common teacher and example of virtue for all. For when life shines and speech is consistent—gentle, mild, affable, offering no handle to opponents—the gain is great and abundant. "Indifference, dignity": he took the term "indifference" with reference to the mind, and "dignity" with reference to action, so that one may abstain not only from corrupt action but also from corrupt thought.

Chapter 4

Concerning slaves, that they themselves also might serve worthily of the grace of Christ. Slaves are to be subject to their own masters, to be pleasing in all things, not contradicting, not embezzling, but displaying all good faith, so that they may adorn the teaching of our Saviour God in all things. Reasonably, then, he said elsewhere: "As serving God and not

… to men.” For even if you serve your master with goodwill, the pretext has its origin from the fear of God. For the grace of God, the saving grace for all men, has appeared, teaching us that, having renounced impiety and worldly desires, we may live temperately, justly, and piously in the present age, awaiting the blessed hope and the manifestation of the glory of our great God and Savior Jesus Christ, who gave himself for us, that he might redeem us from all lawlessness and purify for himself a chosen people, zealous for good works. He has added the just cause for which they ought to be such; for how would it not be fitting that those who have found release from countless sins be such? For you know that, among other things, this also, not casually, shames and restrains the soul: that being liable for countless sins, it does not pay the penalty, but obtains forgiveness and countless goods. And this too is a matter of grace: to deliver from worldly things, to lead to heaven. He here shows two manifestations; for there are two: the first of grace, the second of requital and justice. “Having renounced impiety and worldly desires,” with as much zeal as they turned away from idols, with that same zeal also from vice itself, “and worldly desires,” he says, for these too are idols; worldly desires are all things that do not pass with us to heaven but are dissolved with the present world.

Let us live temperately and justly and piously in the present age.” Temperance is not only abstaining from fornication, but also being free from the other passions. And what is the hope, and what is the reward of the labors? “Awaiting,” he says, “the blessed hope and epiphany.” For truly nothing is more blessed than that. “Of the great God and our Savior Jesus Christ.” Where are those who say the Son is lesser than the Father? When he says “great” of God, he does not say it in relation to something great, but absolutely great, after whom there is no greater, but incomparably great.

Who gave himself for us, that he might redeem us from all lawlessness, and purify for himself a chosen people. Distinct, having nothing in common with the rest: “I call zealous of good works,” that is, those who approach virtue with great eagerness. Now, to deliver those weighed down by evils and incurably sick from that philanthropy of theirs was the work of that one, but the subsequent things are both of us and of him.

Chapter 5

Concerning the obedience of rulers, which is fitting to the gentleness of Christ. Speak these things and exhort and reprove, with all authority. Since the character of these men was rather harsh, for this reason also sharply. For there are some sins which one must also restrain by commands, such as despising money, which one must persuade by exhorting, and to be gentle, and such things; but the adulterer and fornicator and covetous man one must lead away with command, and him who does other such things. Let no one despise you, but remind them to be subject to rulers and authorities, to blaspheme nothing, but to be peaceable. Why then, not even those who do evil, nor revile those? “But to be ready for every good work, to blaspheme no one,” whoever it may be, but for our mouth to be pure of reviling. To be peaceable, gentle, showing all meekness toward all men. For we also were once foolish, disobedient, wandering, serving desires and various pleasures, living in wickedness and envy, hateful, hating one another. So that toward all such one must be, to be mild. For the

Being such a one formerly and having been delivered, he ought not to reproach but to be grateful to the one who gave both to them and to those others the deliverance from former evils. Reflecting, then, on what you were before and on the uncertainty of the future, check your impulse. For we too were once wandering. But when the kindness and philanthropy of our Savior God appeared, how did He save us not by works of righteousness but according to His mercy, through the bath of regeneration and renewal of the Holy Spirit? Amazing! How we were immersed in wickedness, so as to be unable to be cleansed but to need rebirth. For this is what "regeneration" means. He did not patch up but built anew from the beginning, made us new from the start. How? Through the Spirit. And again He shows this by saying, "which He poured out upon us richly through Jesus Christ our Savior." We needed much Spirit. "So that, having been justified," it says, "by that grace," again by grace, not by debt, "we might become heirs, in hope, of eternal life." At once this is both an exhortation to humility and a hope concerning future things. For if we were so desperate as to be born anew, as to be saved by grace, much more will this work in the future. What does "in hope" mean?

That is, just as we hoped, so we shall enjoy, or that you are already heirs: "the word is trustworthy." Since he spoke about future things, he added the guarantee: these things are true, he says, and evident from what has already happened; for the one who delivered us from such lawlessness and so many evils, it is clear that he will also give us a share of future goods if we remain in the grace; confirming the good things from God that will come to us, through what he has already enumerated, and showing his care for us, he added, "The word is trustworthy," and concerning these things I wish you to be assured, so that those who have believed in God may take care to pursue good works. He urges them to charity, not casually, but "so that," he says, "they may take care to pursue good works," to help the wronged, not only with money but also with protection—

to assist widows and orphans, and to place all who are suffering unjustly in safety; for this is to preside over good works. For these things are good and beneficial to people. But avoid foolish inquiries, genealogies, quarrels, and legal battles, for they are useless and vain. What then do the genealogies intend? For in the letter to Timothy he also sets this down, saying, "myths and endless genealogies." "Quarrels," he says, are those against heretics, when there is no profit; its end is nothing. For when someone is perverse and has resolved not to change his opinion no matter what happens, why do you labor in vain, sowing on rocks? You ought to labor among your own, discoursing with them about almsgiving and the rest of virtue.

Chapter 6.

Exhortations about avoiding heretical questioners. After a first and second admonition, dismiss a heretical person, knowing that such a one has become perverted and errs, being self-condemned. How then, he says, does he say elsewhere, “May God never grant them repentance,” but here he recommends avoiding them? There he speaks of those who have hope of correction, and of those who simply oppose; but when someone is manifest and obvious to all, why do you keep contending with him? He is self-condemned because he cannot say that no one admonished him. Therefore, when after the admonition he remains the same, he becomes self-condemned. If I send Artemas or Tychicus to you, be eager to come to me in Nicopolis. What are you saying? After stationing him in Crete, do you call him back to yourself? Not by removing him from that school, but by regulating him more. For that he does not call him so as to have him follow him around everywhere, listen: “There,” he says, “I have decided to spend the winter,” and Nicopolis is in Thrace.

Send Zenas the lawyer and Apollos on their way diligently, so that they lack nothing. These were not yet among those entrusted with tasks, but were among those who associated with him. Apollos was powerful in the Scriptures and a learned man. If, then, Zenas was a lawyer, he ought not to be supported by another. Here he calls "lawyer" one experienced in the Jewish laws. "So that they lack nothing" means: place them in complete abundance. Let our people also learn to take the lead in good works for necessary needs, so that they may not be unfruitful. All those with me greet you; greet those who love us in faith—either those who love him or the faithful men. "Grace be with you all, amen." How then do you command him to silence those who contradict, if it is necessary to avoid these people? When they do everything for harm, he says, but he himself never does this primarily for their benefit. For if they were harming others, one must stand and fight, since he avoided them; but if you see others being at variance, do not be silent, but silence them, caring for those who are about to be lost. What is "so that they take the lead in good works"? Instead of "so that they do not wait for those in need to come to them," but they themselves seek out those in need of their assistance. From the exegetical selections on the Epistle of Paul the Apostle to Titus. Of the exegetical selections on the Epistle of Paul the Apostle to Titus, Volume One. This man was approved among those who associated with Paul. He would not, then, have entrusted the whole island to him, nor would he have commanded him to fill up what was lacking.

For he says, "so that what is lacking may be corrected," and he entrusted the judgment of so many bishops to him, unless he had great confidence in the man. They say that he was also young, because he writes to him as "child," but this is not yet clear from that. I think that there is also mention of him in the Acts; perhaps he was also a Corinthian, unless there was someone else of the same name. It seems to me that there is some intermediate time; and Paul writes these things while in freedom, for he says nothing about trials, but continually turns to the grace of God, which is sufficient as encouragement for those who have believed toward virtue. For learning what they were worthy of, and to what they have been transferred, and by grace, and of what they have been deemed worthy, is no small exhortation. He also directs his words against the Jews; and if he insults the entire nation, do not be surprised; for he does this also in the case of the Galatians. This is not of an abusive character, but of a loving one. For if he did these things for his own sake, one might reasonably blame him; but if he was inflamed and fervent for the sake of the proclamation, he did not do it abusively. And Christ also reviled the scribes and Pharisees countless times, but not for his own sake, but because he was destroying all the others. He makes the Epistle brief, reasonably so; and this too was a sign of Titus's virtue, that he did not need many words, but only something like a reminder. This Epistle seems to me to be more recent than that to Timothy; for he wrote that one near the end, but here he is free and unbound; for the phrase "I have decided to winter in Nicopolis" was evidence that he was not yet in chains; there he repeatedly calls himself a prisoner.

CHAPTERS OF THE EPISTLE TO TITUS. 1. Concerning teachers suitable for service, and the refutation of the disobedient. 2. Against those who advocate fleshly purifications, and concerning spiritual virtue. 3. Exhortations which one ought to give according to the age of each. 4. Concerning slaves, how they too might worthily partake of the grace of Christ. 5. Concerning obedience to rulers, as is fitting to the gentleness of Christ. 6. Exhortations concerning avoiding heretical disputants. INTERPRETATION OF THE EPISTLE TO TITUS. Paul, slave of God, but Apostle of Jesus Christ, according to the faith of the elect of God. Do you see how indifferently he sets these things? At one time calling himself a slave of God, and an Apostle of Christ, at another time a slave of Christ? "Paul, slave of Jesus Christ." Thus he knows no difference between Father and Son. "According to the faith of the elect of God, and knowledge of the truth according to piety, in hope of eternal life." What is "according to the faith of the elect of God"? That you believed, or that you were entrusted? I think he means that I was entrusted with the elect of God, that is, not from achievements, nor from labors and sweat did I receive the office, but the whole was of the beneficence of the one who believed.

Then, lest the grace become irrational, he added, “and knowledge of the truth according to piety.” From this I was entrusted, or rather, this too I was entrusted from his grace; for he himself is the cause of this as well, and because of this Christ himself says, “You did not choose me, but I chose you.” To say “according to faith” attributes everything to them, that it is because of them that I am an Apostle, not as worthy, but because of the elect. “And knowledge,” he says, “of the truth according to piety”; for there is truth of matters, but not according to piety—for example, knowing crafts is true knowledge, but the truth is not according to piety—or that which is according to faith, that they believed just as the other elect, and they recognized the truth. Knowledge comes from faith, not from reasoning. “In hope of life

Eternal”: he spoke of the present life, that which is in the grace of God; he also speaks of the future life, and sets before us rewards for the benefits he has conferred upon us, because we believed and were delivered from error. “Truth” here he says with reference to the type, for that former was also a knowledge and was of piety, but not of truth, nor yet of falsehood, but of types and image. “In hope of eternal life”: that former was in hope of the present life; for “he who made them,” he says, “will live in them”; those were not elect, but we are; for even if they were called elect, they are no longer. “Which the truthful God promised,” he says, “before eternal times,” that is, not now from repentance, but these things were predetermined from above; he sets this in many places, showing our nobility, that he loved us not now but from above. “And he revealed in his own times”: what then is the delay? For the sake of care and of doing it opportunely; for “his own” means the appropriate ones. “His word in preaching, I was entrusted,” that is, the preaching; for this contained everything: the gospel, both the present and the future, life and piety, faith, all together in preaching, that is, openly, with boldness. For just as the herald proclaims in the presence of all in the theater, so also we proclaim, so as to add nothing, but to say exactly what we heard; for the virtue of preaching lies in speaking to all, and in speaking loudly, not in adding or removing anything.

What was entrusted to me, by command of our God and Savior, both the entrusting and the command show its trustworthiness; for if it is a command, I am not master, for I fulfill an injunction; for among things to be done, some are in our power, others are not in our power; for the saying, “If anyone says to his brother, ‘Fool,’ he is liable to the gehenna of fire,” this is a command, and the one who does not do it is necessarily subject to punishment; but when he says, “Sell your possessions,” and again, “He who is able to depart, let him depart,” it is no longer a command; for it makes the hearer master of what is said; this then he says, and when he says, “For necessity lies upon me; and woe to me if I do not preach the gospel,” therefore the matter is not ambition, for it is faith and command. “And of God Savior, to Titus, genuine child,” in the case of natural

The legitimate and illegitimate child is defined by the one who gives birth or the one who sows; but here it is not so, but by choice, "according to the common faith," he says. Since he said "child," and took the rank of father, hear how he diminishes and restrains this honor. According to the faith, he says, I have nothing more; for it is common, and through the same I was begotten and you; why then do you call him child? Either wishing to show only affection, or priority in the proclamation, or that he was enlightened through him; so the phrase "according to the common faith" hinted at brotherhood. Theodore. The matters of the prescript are in these: "Paul, slave of God, and Apostle of Jesus Christ, to Titus, legitimate child," and so forth. And he added the words from "according to the faith of the elect of God" up to "to Titus, legitimate child." Grace and peace from God the Father and Lord Jesus Christ our Savior. Chrysostom. Since he said child, he added from this so as to raise his mind and learn whose child he is. Chapter 1.

Concerning teachers suitable for service and for the refutation of the disobedient. For this reason I left you in Crete, that you might correct what is lacking. As one might say, for more complete organization; for I look only to the common good, and whether through me or through another, it makes no difference to me. Theodore: For the word of piety had been delivered to all by him; it remained, however, to order matters concerning the believers and to bring them into harmony with the ecclesiastical institutions. And you shall appoint presbyters in every city. He means the bishops here, as has been said in many places. As I instructed you. "In every city," he says, for he did not wish the whole island

It was not entrusted to one, but each has his own concern and care. If someone is blameless, a husband of one wife, having faithful children, not under accusation of profligacy or disobedience. Why does he bring such persons into the discussion? He silences the heretics who slander marriage, showing that the matter is not defiled, but so honorable that with it one can ascend even to the holy throne; at the same time, he also chastises the licentious, and does not permit this office to be entrusted after a second marriage; for he who preserved no goodwill toward the departed wife, how could he become a good overseer? And he who was unable to become a teacher of his own children, how could he become one of others? If those whom he had from the beginning with him and nurtured, over whom he had authority both from the laws and from nature, he could not regulate, how will he be able to benefit those outside? And he did not simply say "not profligate," but not even to have such an accusation, nor to be of evil repute. For the bishop must be blameless as a steward of God, not self-willed, not wrathful, not violent, not a striker. For how can he teach others to master the passions, if he has not mastered himself? "Violent" here means the insolent man; for when admonishing or rebuking, one must do everything without insulting; for the one insulted becomes more reckless and despises the insulter; "not a striker"; the teacher of souls is a physician, and the physician does not strike, but corrects and heals what has been stricken.

Not greedy, but hospitable, loving goodness, temperate, just, holy, self-controlled, adhering to the faithful word according to the teaching. That is, displaying great contempt for money, offering all his own possessions to those in need. “Self-controlled” he does not mean here the faster, but the one who masters passions, the one who controls tongue and hand and licentious eyes; for this is self-control, the

Not to be carried away by any passion. "Adhering to the faithful word according to the teaching." "Faithful" here means the true, or that which has been handed down through faith, not needing syllogisms, nor inquiries. "Adhering," caring for, making this one's work. That he might be able both to exhort and to refute those who contradict. There is no need, he says, of boastfulness and words, but of prudence and experience of the Scriptures, and power of thought, "that he might be able both to exhort," he says, "in the sound teaching," that is, for the protection of his own, for the overthrow of enemies. For he who does not know how to fight against enemies and to capture every thought into the obedience of Christ, and to teach concerning the right teaching, let him be far from the teacher's throne. Chapter 2.

Concerning the fleshly purifications of those who are elders, and concerning spiritual virtue. For there are many who are insubordinate, vain talkers, and deceivers of the mind, especially those from the circumcision, whom one must silence. Do you see how he shows from where such men come? They do not wish to be ruled, but to rule; for this he hinted at. Therefore, when you are unable to persuade them, do not even give orders to them, but silence them for the benefit of the others. "Who," he says, "overturn entire households, teaching what they ought not, for the sake of shameful gain. For if one has undertaken the teaching, but is not able to contend with them nor to silence them when they are so shameless, he will be responsible for the harm of each of those who are perishing." One of their own prophets said, "Cretans are always liars, evil beasts, idle bellies." There are many things here that are sought. First, who it was who said this; second, why Paul used it; third, that he did not even bring forward a testimony that is correct. Come then, let us add another inquiry, and thus bring the authoritative solution. For when

He was speaking to the Athenians, and in the midst of his address he says, “To an unknown God,” and again, “For we are also of his race, as some of the poets who speak against you have said.” And who it is and whence he came, it is necessary to tell you; the subject is as follows: The Cretans have a tomb of Zeus; the poet therefore says,

For indeed, O man, the Cretans built a tomb for you, but you did not die; for you are eternal. See the danger: if their prophet is truthful in saying concerning Zeus, “you did not die,” then according to the Apostle Zeus is found to be immortal. What then is it, and how is this to be resolved? The Apostle did not say this, but took the testimony simply and artlessly, with regard to their false character. For why did he not add, “For indeed, O man, the Cretans built a tomb for you”? Paul did not say this, then, but rather that such a one spoke well, that they are liars. From where, then, do we insist that Zeus is not God? From countless other sources; for it is not necessary to derive this from the testimony of the Cretans. Why, then, does he adduce testimonies from Greek sources? Because we most effectively refute them in this way; when we bring accusations from their own side, setting against them those whom they themselves admire as accusers. For this reason he also elsewhere made use of the “unknown God.” For the Athenians, since they did not receive the gods from the beginning, but over time, conjecturing from these that it was likely there was also another God, unknown to them, in order to be reverent concerning those as well, set up such an altar, inscribing it “to an unknown God.” So the Apostle said that the one you previously acknowledged, this one I proclaim to you. Again, “For we are also of his race” is said concerning Zeus. For it says, “The streets are full of Zeus, and the seas are full,” then shortly after, “For we are of his race.” Aratus said these things. How, then, does Paul draw what is said about Zeus to apply to the God of all?

He did not draw the things said about Zeus into God, but rather the things belonging to God, and those not genuinely nor properly attributed to Zeus, these he assigns to God; since also the title "God" [is used in this way].

The name belongs to him alone, and it is unlawfully applied to the idols. But from where ought they to have addressed them? From the prophets? But they would not have believed, since even to the Jews he says nothing from the Gospels, but from the prophets; for this reason he says, "I became to the Jews as a Jew, to the lawless as lawless, to those under the law as under the law." And this also God does, for example in the case of the Magi: he does not lead them through an angel, nor through a prophet, nor through an apostle, nor through an evangelist, but from where? Through a star. For since they had their art concerning these things, he drew them from there. Again, in the case of the cows and the ark, if they go, he says, this way, the indignation of God is true, just as the seers supposed. Therefore, do the seers speak the truth? Far from it; but he refutes and overawes them from their own mouths. Again, in the case of the ventriloquist: for since he believed her, through her he made Saul hear the things that were about to overtake him. For what reason, then, did Paul silence the demon saying, "These are servants of the Most High God, who proclaim to us a way of salvation"? And for what reason does Christ also prevent the demons from speaking? In that case, fittingly; for the signs were proceeding, since also here it was not a star, but he himself proclaimed himself, and the demons were not worshipped; it was not an idol that was speaking so that it should be prevented. And he allowed Balaam to bless, and did not prevent him from coming; thus everywhere he condescends. (Severian.) Another says: since the poet who said the

Cretans are always liars, evil beasts, idle bellies. Taking hold of them, he said that they wrongly show the tomb of Zeus, who does not exist. Paul used the same verse so that he might not be thought to agree with the poet and to bear witness to the immortality of the so-called Zeus; he added, "This testimony is true; that man lied in advocating for Zeus, but I speak the truth when I say that the Cretans are always liars and idle bellies; this testimony is true, not that one." Theosorus. And Theodorus likewise says, "Those who against the...

Having composed Christian doctrines, they declared here that the blessed Paul also accepts the poet's utterance and bears witness to him, as if he had justly said these things about Zeus concerning the Cretans, not attending either to the manner of the Apostle's use or to the fact that "this testimony is true." For he does not accept the poem nor the poet, but used the poet's utterance as a proverb, taking advantage of the expression then current among those who used it. Just as many other things current among the ancients in proverbs later came into use. "For this reason," he says, "reprove them sharply." Since he often teaches gentleness with praise, but found the Cretans in need of a goad of rebuke, for this reason he said, "reprove them sharply, so that they may be sound in the faith." Therefore, he says to reprove sharply not outsiders but one's own people sharply. For one must not approach everyone in the same manner, but differently and variously according to the circumstances. "Not paying attention to Jewish myths." Chrysostom. "Jewish myths" is a double myth: both when there is a distortion and when the matter is untimely. For when it ought not to have happened, and when it happens it causes harm, it is a myth. Just as it is useless, just as one ought not to obey those, so also not these. For if you believe in the faith, why do you introduce other things as if the faith were not sufficient to justify? "All things are pure to the pure." Do you see that what is said is relative to something?

To those who are defiled,” he says, “and unbelieving, nothing is pure.” Therefore, purity or impurity is not according to their own nature, but according to the choice of those who partake. But their mind and conscience are defiled. They confess to know God, but by their works they deny Him; being abominable and disobedient, and unfit for every good work. Therefore, is a pig pure? Why then has it been forbidden as impure?

is forbidden by nature. For God made all things pure, and nothing impure; sin alone touches the soul and defiles it; this is a human prejudice. “To those who are defiled,” he says, “and unbelieving, nothing is pure.” For how could there be something impure among pure things for one who has a weak soul? He defiles everything; for if he were to abstain, seeking what is pure and impure, he would touch nothing—not even these things, I mean fish, which taste human bodies, nor birds, which taste worms and dung, and so forth. Therefore nothing is impure, but they themselves, and their mind and conscience, their evil choice, are impure. They confess to know God, but by their works they deny him, being abominable and disobedient, and unfit for every good work. But you speak what is fitting for sound teaching. (Theodore.) Another says: Since they seemed to be precise about foods, as if according to the law they ought to partake of some and abstain from others, he says of created things that nothing is impure, if one partakes of them with a pure mind. But whenever someone has a conscience defiled by unbelief, nothing is pure for such a person; for he is harmed by all things alike. For God made all things pure; if they are impure, the accusation touches the creator. And this is—“They confess to know God, but by their works they deny him.” But do not be silent on account of any of these things; even if they do not accept it, he says, you do your own part.

Therefore, it is not the observance of purity, but rather the daring to do all things that constitutes purity; for those observances were symbols of purifications and types, but now we are not required to do these things; for everything has been transferred to the soul. Therefore, one must not attend to shadows, but cling to the truth. Chapter 3.

Exhortations which must be given according to age: that the elderly be sober, dignified, temperate, sound in faith, in love, in patience. For there are many things that cause those of such an age not to be sober: first, that they are dulled from all sides and move with difficulty; for this reason he says "sober, dignified, and temperate." "Temperate" here means prudent, for temperance is the preservation of the mind. And he well added "in patience," for this is especially fitting for the elderly. Likewise, that elderly women be in a reverent demeanor—that is, that from their very bearing and dress their modesty be shown. Another says: he showed that he calls women to the clergy, for he would not have said "reverent." But to this another objects, saying: (Theodore) Not as some have thought, that there was then some ordination of elderly women; for he teaches similarly that women of more advanced age should also have a reverent bearing, meaning thereby admirable and respectable. That they not be slanderous, not enslaved to much wine. For this is especially the failing of women and of old age, cutting off drunkenness from all sides and wishing them to be free of this disease. "Good teachers." And yet you forbid women to teach, nor to exercise authority over a man. To deliver a long discourse in church he does not permit, nor to preside. But that they may instruct the young women to be loving toward their husbands.

This is the chief of the goods in the household: “loving their children.” For she who loves the root will much more love the fruits. “Prudent, chaste, domestic, good”: all things are born from that, for they become good and domestic from love and affection for the husband.

Being subject to their own husbands, so that God may not be blasphemed. From loving the husband, much self-control is born, and all contentiousness is removed. Even if he is a pagan, quickly; but if he is a Christian, he will quickly be improved. And when these things are well managed, spiritual matters will also have a place; otherwise, those too will be corrupted. Likewise, exhort the younger ones to be self-controlled. Of the teaching for women, he assigned the greater part to the women, placing the older women over the younger ones. But of the men, he gives and assigns the whole to them. Nothing would be so difficult and harsh for this age as to overcome the improper pleasures. Therefore, leaving everything aside, he focuses his exhortation on this crucial point. Then he does not neglect the others, but what does he say? Presenting himself as a model of good works to all. Before these, he says, let there be a common teacher and example of virtue for all, the brightness of your life. For when life shines and speech agrees, being gentle, mild, affable, giving no handle to opponents, the gain is great and abundant. "Indifference, dignity": he took the term "indifference" with respect to the mind, and "dignity" with respect to action, so that one abstains not only from corrupt action but also from corrupt thought. Chapter 4.

Concerning slaves, that they themselves also, being worthy of the grace of Christ, might serve as slaves. Slaves are to be subject to their own masters, to be pleasing in all things, not contradicting, not embezzling, but displaying all good faith, so that they may adorn the teaching of our Saviour God in all things. Reasonably, then, he said elsewhere: "As serving God and not

… to men.” For even if you serve your master with goodwill, the pretext begins from the fear of God. For the saving grace of God has appeared to all men, teaching us that, having renounced impiety and worldly desires, we might live temperately, justly, and piously in the present age, awaiting the blessed hope and the manifestation of the glory of our great God and Savior Jesus Christ, who gave himself for us, that he might redeem us from all lawlessness and purify for himself a chosen people, zealous for good works. He has added the just cause for which they ought to be such; for how would not those who have found release from countless sins reasonably be such? For you know that among other things, this also, not casually, shames and restrains the soul: that being liable for countless sins, it does not pay the penalty, but obtains pardon and countless goods; and this too is a matter of grace: to be freed from worldly things, to be led to heaven. He here shows two manifestations; for there are two: the first of grace, the second of requital and justice. “Having renounced impiety and worldly desires,” with as much zeal as they turned away from idols, with that same zeal also from vice itself, “and worldly desires,” he says, for these too are idols; worldly desires are all things that do not pass with us to heaven, but are dissolved with the present world.

… live temperately and justly and piously in the present age.” Temperance is not only abstaining from fornication, but also being free from the other passions. And what is the hope, and what the reward of the labors? “Expecting,” he says, “the blessed hope and epiphany.” For truly nothing is more blessed than that. “Of the great God and our Savior Jesus Christ.” Where are those who say the Son is lesser than the Father? When he says “great” of God, he does not say it in relation to something great, but absolutely great, after whom there would be no great, but incomparably great.

Who gave himself for us, that he might ransom us from all lawlessness, and purify for himself a chosen people. Distinct, having nothing in common with the rest: “I call a zealot of works,” that is, those who approach virtue itself with great eagerness; now to relieve those weighed down by evils and incurably sick from that philanthropy of theirs was one thing, but the things after that belong both to us and to him. CHAP. 5.

Concerning the obedience of rulers, which is fitting to the gentleness of Christ. Speak these things and exhort and reprove, with every command. Since the character of these men was harsher, therefore also sharply. For there are some sins which it is necessary to restrain even by commands, such as despising money, which one must persuade by exhortation, and being gentle, and all such things; but the adulterer and fornicator and covetous man must be led away with a command, and him who does other such things. Let no one despise you, but remind them to submit to rulers and authorities, to blaspheme nothing, but to be peaceable. What then? Not even those who do evil, nor revile them? "But to be ready for every good work, to blaspheme no one," whoever he may be, but for our mouth to be clean of reviling. To be peaceable, gentle, showing all meekness toward all men. For we also were once foolish, disobedient, wandering, serving desires and various pleasures, living in wickedness and envy, hateful, hating one another. So that toward all such one must be, to be gentle. For the

Being such a one before and having been delivered, he ought not to reproach, but to give thanks to the one who gave to both them and those the deliverance from former evils. Considering what you were before, and the uncertainty of the future, check your impulse. For we too were once wandering. But when the kindness and philanthropy of our savior God appeared, how did he save us not by works of righteousness, but according to his mercy, through the bath of regeneration and renewal of the Holy Spirit? Amazing! How we were immersed in evil, so as to be unable to be cleansed, but to need rebirth. For this is "regeneration." He did not repair, but remade from above, made us new from above. How? Through the Spirit. And again he shows, saying, "which he poured out upon us richly through Jesus Christ our Savior." We needed much Spirit. "So that, having been justified," he says, "by that grace," again by grace, not by debt, "we might become heirs according to the hope of eternal life." At once this is both an exhortation to humility and hope for the future. For if we were so desperate as to be born anew, to be saved by grace, much more will this work in the future. What is "according to hope"?

That is, just as we hoped, so we will enjoy, or that you are already heirs; "the word is trustworthy." Since he discussed future things, he added the credible: these things are true, he says, and evident from what has already happened; for the one who delivered us from such lawlessness and so many evils, it is clear that he will also grant us future goods if we remain in grace; confirming the good things from God that will come to us, through what he has already enumerated, and showing his care for us, he added, "The word is trustworthy," and concerning these things I want you to be assured, so that those who have believed in God may take care to pursue good works. He urges them toward almsgiving, not casually, but "so that," he says, "they may take care to pursue good works," to help the wronged, not only with money but also with advocacy.

to assist widows and orphans, and to place all who suffer unjustly in safety; for this is to take the lead in good works. For these things are good and beneficial to people. But avoid foolish inquiries, genealogies, quarrels, and legal battles, for they are useless and vain. What then do the genealogies intend? For in the Epistle to Timothy he also sets this down, saying, "myths and endless genealogies." "Quarrels," he says, are those against heretics when there is no profit; the end of it is nothing. For when someone is perverted and has resolved not to change his mind no matter what happens, why do you vainly labor, sowing on rocks? You ought to labor for your own people, discoursing with them about almsgiving and the rest of virtue. Chapter 6.

Exhortations to avoid heretical questioners. After a first and second admonition, dismiss a heretical person, knowing that such a one is perverted and sins, being self-condemned. How then, he says, does he say elsewhere, “May God never grant them repentance,” while here he recommends turning away? There he speaks of those who have hope of correction, and of those who simply oppose; but when someone is manifest and clear to all, why do you keep fighting with him? He is self-condemned because he cannot say that no one admonished him. Therefore, when after the admonition he remains the same, he becomes self-condemned. If I send Artemas or Tychicus to you, make haste to come to me at Nicopolis. What are you saying? After stationing him in Crete, do you call him back to yourself? Not to remove him from that school, but to regulate him further. For that he does not call him to lead him about and have him follow everywhere, listen: “There,” he says, “I have decided to spend the winter.” Nicopolis is in Thrace.

Send Zenas the lawyer and Apollos on their way with all diligence, so that they lack nothing. These were not yet among those entrusted with tasks, but were among those who associated with him. Apollos was powerful in the Scriptures and a learned man. If, then, Zenas was a lawyer, he ought not to be supported by another. Here he calls "lawyer" one experienced in the Jewish laws. "So that they lack nothing" means: provide for them in all abundance. Let our people also learn to take the lead in good works for necessary needs, so that they may not be unfruitful. All those with me greet you; greet those who love us in faith. Either those who love him or the faithful men. "Grace be with you all, amen." How then do you command him to silence those who contradict, if it is necessary to avoid them? When they do everything for harm, he says, but he himself never does this primarily for their benefit. For if they were harming others, it is necessary to stand and fight, since he avoided them; but if you see others being divided, do not be silent, but silence them, caring for those who are about to be lost. What is "so that they may take the lead in good works"? Instead of: so that they do not wait for those in need to come to them, but they themselves seek out those in need of their assistance. Selections from the exegetical excerpts on the Epistle to Titus of Paul the Apostle.