Titus 1:15–2:10

"If a man has attained to that which the apostle speaks of 'to the pure, everything is pure,' he sees himself less than all creatures." The brother said, "How can I deem myself less than a murderer?" The old man said, "When a man has really comprehended this saying, if he sees a man committing a murder he says, 'He has only committed this one sin, but I commit sin every day.' "

Everything created by God is good; for those who do not know this, they become impure.

All things made by God are beautiful and pure, for the Word of God has made nothing useless or impure.… But since the devil's darts are varied and subtle, he contrives to trouble those who are of simpler mind, and tries to hinder the ordinary exercises of the brethren, scattering secretly among them thoughts of uncleanness and defilement. Come, let us briefly dispel the error of the evil one by the grace of the Savior and confirm the mind of the simple.… For tell me, beloved and most pious friend, what sin or uncleanness there is in any natural secretion—as though a man were minded to make a culpable matter of the cleanings of the nose or the sputa from the mouth? And we may add also the secretions of the belly, such as are of a physical necessity of animal life. Moreover if we believe man to be, as the divine Scriptures say, a work of God's hands, how could any defiled work proceed from a pure Power?… But when any bodily excretion takes place independently of will, then we experience this, like other things, by a necessity of nature.

With all this, no one is pressed to endure hardships for which he is unfit. Nothing is imposed on anyone against his will, nor is he condemned by the rest because he confesses himself too feeble to imitate them. They bear in mind how strongly Scripture enjoins charity on all.… Accordingly, all their endeavors are concerned not about the rejection of kinds of food as polluted but about the subjugation of inordinate desire and the maintenance of brotherly love.

The Jews, you see, had accepted that there were certain animals which they could not eat, and others from which they must abstain. The apostle Paul makes it clear that they received this law as a symbolic sign of future realities.

But now, when you abstain for the sake of chastising the body from various kinds of food that are in themselves quite permissible, remember that "to the pure all things are pure"; don't regard anything as impure except what unbelief has defiled; "for to the impure and unbelievers," the apostle says, nothing is pure. But naturally, when the faithful are reducing their bodies to slavery, whatever is deducted from bodily pleasure is credited to spiritual health.

Those likewise are to be detested who deny that our Lord Jesus Christ had Mary as his mother on earth. That dispensation did honor to both sexes male and female and showed that both had a part in God's care; not only that which he assumed but that also through which he assumed it, being a man born of a woman.… Nor should our faith be lessened by any reference to "a woman's internal organs," as if it might appear that we must reject any such generation of our Lord because sordid people think that sordid. "The foolishness of God is wiser than men"; and "to the pure all things are pure."

For, with respect to what you say, that the aspect of an infant in the first days after its birth is not pure, so that any one of us would still shudder at kissing it, we do not think that this ought to be alleged as any impediment to heavenly grace. For it is written, "To the pure all things are pure." Nor ought any of us to shudder at that which God hath condescended to make. For although the infant is still fresh from its birth, yet it is not such that any one should shudder at kissing it in giving grace and in making peace; since in the kiss of an infant every one of us ought for his very religion's sake, to consider the still recent hands of God themselves, which in some sort we are kissing, in the man lately formed and freshly born, when we are embracing that which God has made. For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord's day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.

That red fire is only the flower on a stalk of living habits, which you cannot see. Only because your mother made you say 'Thank you' for a bun are you now able to thank Nature or chaos for those red stars of an instant or for the white stars of all time. Only because you were humble before fireworks on the fifth of November do you now enjoy any fireworks that you chance to see. You only like them being red because you were told about the blood of the martyrs; you only like them being bright because brightness is a glory. That flame flowered out of virtues, and it will fade with virtues. Seduce a woman, and that spark will be less bright. Shed blood, and that spark will be less red. Be really bad, and they will be to you like the spots on a wall-paper.

For, as in the old Testament outward acts were attended to, so in the New Testament it is not so much what is done outwardly as what is thought inwardly that is regarded with close attention, that it may be punished with searching judgment. For while the law forbids the eating of many things. as being unclean, the Lord nevertheless says in the Gospel, "Not that which goeth into the mouth defileth a man, but the things which come forth from the heart, these are they which defile a man." And soon after He added in exploitation, "Out of the heart proceed evil thoughts." Hence it is abundantly indicated that what is shewn by Almighty God to be polluted in act is that which is engendered of the root of polluted thought. Whence also Paul the Apostle says, "All things are pure to the pure; but unto them that are defiled and unbelieving is nothing pure." And immediately, to declare the cause of this defilement, he subjoins, "For their mind and conscience is defiled." If, then, food is not impure to one whose mind is not impure, why should what with a pure mind a woman suffers from nature be reckoned to her for impurity?

"All things are clean to the clean, but to the unclean and unbelieving nothing is clean; instead, both their mind and their conscience are corrupted." For he had said earlier: "For there are many rebellious people who deceive others with their empty talk and false teaching. This is especially true of those who insist on circumcision for salvation. They must be silenced, because they are turning whole families away from the truth by their false teaching. And they do it only for money." So he is telling Titus to sharply rebuke them, so that their faith will be healthy and they will not waste their time in endless discussion of myths and spiritual pedigrees. This kind of talk only leads to meaningless speculations, which don't help people live a life of faith in God. The Bible clearly states that all things are clean to those who believe in Jesus Christ and know that everything God created is good. But to those who are defiled by sin and unbelief, nothing is clean; in fact, both their mind and their conscience are corrupted. Therefore, even things that are clean by nature become unclean to them. This is not because there is anything inherently unclean or clean, but because of the kind of people who eat them. So, the clean remain clean for the clean, and the unclean become defiled for those who are defiled. Otherwise, even the unbelievers and defiled do not benefit from the bread of blessing and the Lord's cup; for whoever eats of that bread and drinks from the cup unworthily eats and drinks judgment upon themselves (1 Cor. 11). Everything has been cleansed by the coming of Christ. We cannot partake of what He has purified. But let us consider that in handling this, we do not give occasion to that heresy which, according to the Apocalypse (Chapter 2) and even the Apostle Paul himself writing to the Corinthians, thinks that it is right to eat of things offered to idols because all things are clean to the clean (1 Cor. 8). For the Apostle did not intend to discuss those things which are sacrificed to demons, but rather those who, according to the discipline of the abolished Law, regarded some things as clean and others as unclean. For we cannot partake of the Lord's table and the table of demons: nor can we drink the cup of the Lord and the cup of demons at the same time (1 Cor. 10:20-21). Therefore, it is up to us to eat clean or unclean. For if we are clean, then the creature is clean for us. But if we are unclean and faithless, then all things become common to us, whether through the heresy that dwells in our hearts or through the consciousness of sins. Moreover, if our conscience does not condemn us, and we have confidence in God's mercy, then we will pray with our spirit and with our mind, we will sing praises with our spirit and with our mind (1 Corinthians 14), and we will be far from those of whom it is now written: "Their mind and conscience are defiled."

Ver. 15. "Unto the pure," he says, "all things are pure."

Thou seest that this is said to a particular purpose.

"But unto them that are defiled and unbelieving is nothing pure."

Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them.

"But even their mind and conscience is defiled."

The swine therefore is clean. Why then was it forbidden as unclean? It was not unclean by nature; for, "all things are pure." Nothing is more unclean than a fish, inasmuch as it even feeds upon human flesh. But it was permitted and considered clean. Nothing is more unclean than a bird, for it eats worms; or than a stag, which is said to have its name from eating serpents. Yet all these were eaten. Why then was the swine forbidden, and many other things? Not because they were unclean, but to check excessive luxury. But had this been said, they would not have been persuaded; they were restrained therefore by the fear of uncleanness. For tell me, if we enquire nicely into these things, what is more unclean than wine; or than water, with which they mostly purified themselves? They touched not the dead, and yet they were cleansed by the dead, for the victim was dead, and with that they were cleansed. This therefore was a doctrine for children. In the composition of wine, does not dung form a part? For as the vine draws moisture from the earth, so does it from the dung that is thrown upon it. In short, if we wish to be very nice, everything is unclean, otherwise if we please not to be nice, nothing is unclean. Yet all things are pure. God made nothing unclean, for nothing is unclean, except sin only. For that reaches to the soul, and defiles it. Other uncleanness is human prejudice.

"But unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled."

For how can there be anything unclean among the pure? But he that has a weak soul makes everything unclean, and if there be set abroad a scrupulous enquiry into what is clean or unclean, he will touch nothing. For even these things are not clean, I speak of fish, and other things, according to their notions; (for "their mind and conscience," he says, "is defiled,") but all are impure. Yet Paul says not so; he turns the whole matter upon themselves. For nothing is unclean, he says, but themselves, their mind and their conscience; and nothing is more unclean than these; but an evil will is unclean.

Things are always pure to the pure; but to the defiled and unbelieving, nothing is pure, but both their mind and conscience are defiled.

— [OECUMENIUS] What then was the law given to the Jews concerning uncleanness? And we say, not because they were unclean did God legislate accordingly, but by this law cutting off much luxury and indifference among the Jews. For what is clean and unclean depends chiefly on the character of those receiving it. Since by nature all things are clean to those who do not examine too closely; but to those who are not such, all things are unclean, though not actually unclean. For only sin is truly unclean. [end of the excerpt by Oecumenius A f. 185v; B f. 224v; G f. 314v] —

but to the defiled. Therefore, impure things come from a defiled mind: just as for a person suffering from an illness, all things are unpleasant because of the disease.

but both their mind and conscience are defiled. No food is indeed impure, Paul says, but the mind and conscience of those people are impure, and their skepticism makes foods impure and useless.

God has made all things pure. If anything is unclean, the use to which it is put makes it so.

So then, foods are not clean or unclean by their own nature, but by the disposition of those who partake of them. The latter, being clean and pious, know that all things are clean, as the creation of God, and that only sin is unclean. For even if the law considered certain things unclean, this was not without purpose, but for the restraint of intemperance, knowing that the Jews would not have obeyed it without compulsion, being gluttons. Of course, if those who partake are clean and pious, then for such people all things will be clean. In what way? For if one reasons thus, then fish that devour men, and birds considered clean but feeding on worms, ought to seem unclean. Therefore an unclean mind, directed toward the bad side, by itself defiles what is not such by nature. In the same way, one suffering from a stomach ailment thinks that foods are unpleasant, even though they may be pleasant; and to one suffering from dizziness, the firmly standing earth seems to be moving. Such suspicion depends on his illness. This applies both to the Manichaeans and to the Marcionites and to the heretics newly sprung from them, called by most people Galatae.

Then when he says, all things are clean to the clean, he specifies the reason behind his statements, namely, how they turn one from the truth and how they repeat fables and commands of men, which are chiefly concerned with distinguishing between foods according to the law, which some false prophets said must be observed. Consequently, first, he shows how these foods are related to those who are good; second, to those who are wicked, at but to them that are defiled.

He says, therefore: not giving heed to Jewish fables about food, because all things are clean to the clean.

Does this mean that adultery is clean to the clean?

I answer: no, because by the very fact that it is adultery it is unclean. But those things that are clean to the clean which of themselves do not defile one. In this matter Matthew says: whatever enters into the mouth does not defile a man (Matt 15:11); therefore, whatever enters the mouth is clean.

Against this there are two objections: one is found in Leviticus: and the rock badger, because it chews the cud but does not part the hoof is unclean to you (Lev 11:7).

I answer according to Augustine in Against Faustus: a thing is unclean either according to its nature or according to what it signifies; for example, if this word 'fool' is taken merely as a sound, it is not unclean but good; but if it is taken according to its signification, it implies uncleanness, because it signifies lack of wisdom. But the acts of that people were prophetic acts. Hence a pig as such is not unclean, but only inasmuch as it signifies a man given to pleasure. But now that the reality has come, these significations cease, and men use foods according to their nature.

Another objection is that in Acts the apostles commanded to abstain from blood and from things strangled (Acts 15:29). Consequently, it does not seem lawful to partake of such things. And so, all things are not clean to the clean.

I answer that some believe that this commandment should be interpreted literally, but in a mystical sense, so that by blood is understood homicide, and by strangling, the oppression of the poor. And this is good, but it is not the whole truth. Therefore, I say that literally it is a commandment, but we are not obliged to it. For some things are forbidden because they are evil; and these must simply be avoided. But other things are not evil absolutely, but for a time, and these must be observed so long as a reason exists. But the apostles forbade these things, not because they were evil in themselves, because in Matthew the Lord says the opposite (Matt 15:17). The reason behind them was that some had been converted from Judaism and some from paganism; consequently, it was necessary, if one people was to be formed, that one should condescend to another. In this matter the Jews were to be condescended to, because it was abominable to them to eat blood and anything suffocated. Therefore, to maintain peace, the apostles declared that this law was to be observed for that time.

Then when he says, but to them that are defiled, he shows how these foods are regarded by wicked men: concerning this he does three things, first, he shows this; second, he assigns the reason, at but both their mind; third, he manifests this with a sign, at they profess that they know.

He says, therefore: those foods are clean to the clean, but unclean to the defiled, i.e., to those whose consciences are defiled: whoever touches pitch will be defiled (Sir 13:1), and to unbelievers, i.e., whose faith is corrupt: he who is an unbeliever, acts unfaithfully (Isa 21:2).

Does the unbelieving sinner make an alms unclean?

The answer is that the Apostle does not employ an affirmative, but a negative word. Hence he does not say, all; he says that nothing is clean to them, which is true, because nothing is perfectly clean to them, because no act is clean unless it is directed to its proper end; whereas these acts are outside the end.

But is anything clean to them?

It seems so, although it is also true that whatever does not proceed from faith is sin (Rom 14:23).

I answer that evil never corrupts the good altogether. For it is impossible that there not be some good in every sinner, even in devils. Therefore, when a sinner does something precisely as sinner and unbeliever, the entire act is a sin in its root; but if he does something which springs from some good in him, such as from unformed faith or from his nature, it is not unclean. So it is signified that he says, but to them that are defiled and to unbelievers, i.e., in so far as they are such. For they ate contrary to conscience and erred in faith; consequently, what was clean in its very nature they made unclean, as far as they were concerned.

The reason for this is that the cause of their acts is unclean, namely, their depraved intellect and will; hence he says, but both their mind and their conscience are defiled, namely, their mind by unbelief, and their conscience by sin: why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country? (Bar 3:10)

All the heresies … they all say, "Jesus is Lord." And he's not, of course, going to eliminate from the kingdom of heaven those whom he finds to be in the Holy Spirit; and yet he did say, "Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven." But: "Nobody can say: Jesus is Lord, except in the Holy Spirit"; nobody at all, evidently; but in the sense in which it was meant, that is in deeds.… The same apostle, you see, also says of some people, "They claim to know the Lord but deny it by their deeds." As it can be denied by deeds, so it can be said by deeds.

We take up the name of God in vain through frustration of a Sacrament received; and according to this there is a threefold degree of taking the name of God in vain. The first is when someone does not believe in the Sacrament, like a heretic. Second, when one believes but does not dispose himself for the Sacrament, like a usurer. Third, when someone does not preserve the grace received in the Sacrament, like one who afterward sins. Hear, you who are marked with the Christian name: the character is then imprinted upon you through the power of the name of God; and when you afterward sin, you empty out the power of the Sacrament. Of such persons the Apostle says to Titus: "They profess to know God, but by their deeds they deny Him."

So that confession is by all means necessary. For it is in our power. But to make a defence for our faith is not universally necessary. For that does not depend on us. "But he that endureth to the end shall be saved." For who of those who are wise would not choose to reign in God, and even to serve? So some "confess that they know God," according to the apostle; "but in works they deny Him, being abominable and disobedient, and to every good work reprobate." And these, though they confess nothing but this, will have done at the end one good work. Their witness, then, appears to be the cleansing away of sins with glory.

"For many are called, but few are chosen," because many come to faith, yet few are led to the heavenly kingdom. For behold, how many of us have gathered for today's feast, we fill the walls of the Church, yet who knows how few there are who are numbered in that flock of God's elect? For behold, the voice of all proclaims Christ, but the life of all does not proclaim Him. Most follow God with their voices, but flee from Him by their conduct. Hence Paul says: "They profess to know God, but by their deeds they deny Him." Hence James says: "Faith without works is dead." Hence through the Psalmist the Lord says: "I have declared and spoken, they have multiplied beyond number." For when the Lord calls, the faithful are multiplied beyond number, because sometimes even those come to faith who do not attain to the number of the elect. For here they are mingled with the faithful through confession, but because of their reprobate life they do not deserve to be numbered there in the lot of the faithful.

What greatly gladdens is what follows: "Blessed are they who have not seen and have believed." In this saying, we are indeed specially marked out, we who retain in our minds Him whom we have not seen in the flesh. We are marked out—but only if we follow our faith with works. For he truly believes who practices by his deeds what he believes. In contrast to these, concerning those who hold faith in name only, Paul says: "They profess that they know God, but in their deeds they deny Him." Hence James says: "Faith without works is dead."

"He who believes and is baptized shall be saved, but he who does not believe shall be condemned." Perhaps each one may say within himself: "I have already believed; I shall be saved." He speaks truly, if he holds faith by works. For true faith is that which does not contradict in conduct what it says in words. Hence it is that Paul says of certain false believers: "They profess to know God, but they deny Him by their deeds." Hence John says: "He who says he knows God and does not keep His commandments is a liar." Since this is so, we ought to recognize the truth of our faith in the consideration of our life. For then we are truly faithful, if we fulfill in works what we promise in words.

"They confess to know God, but deny Him with their deeds: abominable and disobedient, and disqualified for every good deed." Those whose mind and conscience are defiled confess to know God, but deny Him with their deeds, according to what is said in Isaiah: This people honors me with their lips, but their heart is far from me (Isaiah 29:13). Therefore, just as someone who honors with their lips but moves far away in heart, so anyone confessing God with their words but denying Him with his deeds is. But he who denies God with his deeds, and with a deceitful confession is rightly accursed and profane, and having no reasonable conviction of truth, he is called disobedient and incredulous. So it happens that he is disqualified for every good work: namely, that even those things which he may have done well, having been overcome by his own natural goodness, are not good, while they are corrupt by his distorted state of mind. Some think that only if someone, when captured by Gentiles during persecution, denies themselves as Christians that they would be denying God. But behold the Apostle asserts that God is denied by all perverse deeds. Christ is wisdom, justice, truth, holiness, and strength. Wisdom is denied through foolishness, justice through iniquity, truth through lies, holiness through depravity, and strength through weakness of the soul. And as often as we are overcome by vices and sins, we deny God. Conversely, as often as we do good, we confess God. And it is not to be judged that only those who denied Christ in martyrdom will be denied by the Son of God on the day of judgment, but in all works, words, and thoughts, Christ, either denied, denies or confessed, confesses. Regarding this confession, He commanded His disciples, saying, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth" (Acts 1:8), so that in all good works and words the mind dedicated to Christ may confess Him. There is also a commendable denial, of which the Apostle himself says: "As we deny impiety and worldly desires, we should live chastely, justly, and piously in the present age, while awaiting the blessed hope and coming of our God and Savior" (Titus 2:12). Whoever denies this denial and wants to follow the Savior speaking these words, "Whoever wishes to come after me, let him deny himself" (Luke 9:23), stripped of his old self with its works, and putting on the new, shall follow his God. But how one is to deny oneself must be considered. The chaste denies the fornicator he once was; the wise, the foolish; the just, the unjust; the brave, the weak. In general, we deny ourselves as often as we, trampling on our former vices, cease to be what we were and begin to be what we were not before.

Ver. 16. "They profess that they know God; but in works they deny Him, being abominable, and disobedient, and to every good work reprobate."

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

Our peace also has its dangers, dearly beloved. In vain do people feel secure as a result of freedom for their faith if they do not resist the desires of vice. By the quality of works is the human heart made known, and outward actions disclose the beauty of souls. There are some, as the apostle says, who "profess to know God but deny him through their deeds." Truly the guilt of denial is incurred when the ears have heard what is good but the conscience does not hold on to it. The frailty of the human condition easily slides into sin.

They confess to know God, but by their works they deny Him, being detestable and disobedient, and unfit for every good work.

They confess to know God. This is truly impure, for faith without works is dead. (James 2:26)

Do you see what makes them unclean and abominable? It is that their deeds are wicked and unclean. For truly "faith without works is dead" (James 2:17). And a dead thing inspires disgust and is good for nothing.

Then when he says, they profess that they know God, he explains their faith with a sign. For if a person claims that their words are true and that they believe in one God and confess him, this must be rejected as impossible.

First, he shows the good that was in them, namely, they profess outwardly with their lips that they know God: this people draw near with their mouth and honor me with their lips, while their hearts are far from me (Isa 29:13); you are near in their mouth and far from their heart (Jer 12:2).

Second, he shows their inward failing: first, in regard to things present; second, in regard to things yet to come, at incredulous.

In regard to the present, in their works they deny him. For one who sins actually denies him by his actions, because a person cannot confess God without admitting his power, namely, that he should be obeyed. Hence, if they sin, they disobey and deny by their works the very things they profess by their lips.

But you say: whoever denies God is an unbeliever; but sinners deny God in their works. Therefore, sinners are unbelievers.

I answer that just as a person with general knowledge can err in particular cases, so a person with a general knowledge of the faith fails in a particular action, because his love is corrupted: he has disowned the faith and is worse than an unbeliever (1 Tim 5:8).

But can they fail as far as the future is concerned? They can, because they not only deny God but are not inclined to return to him.

For there are three things which incline a person to return to God, namely, God's grace: justified by his grace as a gift (Rom 3:24); the second is faith: he cleansed their hearts by faith (Acts 15:9); the third is the performance of a good work: the doers of the law will be justified (Rom 2:13).

But these three ways are not open to unbelievers: not the way of grace because they are abominable, i.e., not disposed to grace; not the faith, because they are incredulous, i.e., not suited for believing; you are among believers and destroyers (Ezek 2:6); third, not the performance of good works, because they are reprobate to every good work: refuse silver they are called (Jer 6:30).

But you speak what befits sound doctrine. The speaking of sound doctrine is one thing, the teaching of those things that are fitting for sound doctrine is another; in the one there is only the simplicity of instruction, while in the other there is also the correction of life in those who teach. For whoever shall break one of these least commandments, and shall teach men so, shall be called the least in the kingdom of heaven; but he who shall do and teach, he shall be called great in the kingdom of heaven (Matthew 5:19). When the Lord commanded His disciples to labour not only in the meditation of the Scriptures, that they might repeat and lay them up in the treasure-house of their memory, but also that they should first do what was commanded, whoever shall do and teach shall be called great in the kingdom of heaven.

For unless your justice surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. (Matthew 5) Those who sit in the chair of Moses preach but do not practice. They burden the backs of others with loads that are heavy and difficult to carry, but they themselves will not lift a finger to lighten the load. Therefore, the Apostle now teaches his disciple Titus, a son in Christ, to speak the things that are in accord with sound doctrine, for then there will be spiritual health when the teaching of the doctor and his life agree.

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

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

But you speak what accords with sound doctrine.

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

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

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

Above, the Apostle instructed Titus what sort of ministers to appoint to hinder heretics; here he teaches him what to do: first, he proposes a general plan; second, he breaks it down to its details, at that the aged men.

He says, therefore: so far I have said that bishops must be appointed; but lest you suppose that this would free you from the care of souls, be assured that you should be all the more careful to instruct your flock. Consequently, speak the things that become sound doctrine, i.e., the things upon which a sound faith can be erected: so that he may be able to exhort in sound doctrine and to convince those who contradict it (Titus 1:9).

Older men should be sober, honorable, chaste, sound in faith, love, and patience. Titus, before directing him what he should say to everyone, in what he says, "But you speak what befits sound doctrine," he explains in detail what is appropriate for each age group. First what is appropriate for older men, then what is appropriate for older women, thirdly what is appropriate for young people, both men and women: although in the commandment of older women he included instructions regarding young women, so that he did not teach young children, but explained what they should be taught by older women. Finally, he fittingly established rules for servants, and for each age and condition, so that his speech becomes a guide to life and morals. Therefore, older men should be sober, or watchful, since "νηφάλιοι" means both in Greek: honorable, so that the gravity of age decorates the gravity of morals: chaste, lest they luxuriate in someone else's youth, lest they be an example for young people to ruin in their lusts after their own blood has already cooled. Healthy in faith, about which faith's health we have spoken above. However, not only healthy in faith, but also in charity and in patience, so that when they have obtained the first health of faith, they may hear from the Savior: Your faith has saved you (Mark 10:52). And elsewhere: For I have not found such great faith even in Israel (Matthew 8:10). And by means of the same health of faith, let them become the children of Abraham, concerning whom it is written: Abraham believed God, and it was counted to him for righteousness (Genesis 15:8). And Habakkuk, referring to this health of faith, says: The just lives by my faith (Habakkuk 2:3). Read the Epistle to the Hebrews of the Apostle Paul (or whichever other you think it to be, because it is already recognized among the ecclesiastical), enumerate that whole list of faith, in which it is written: By faith Abel offered to God a greater sacrifice than Cain's (Hebrews 11:4 ff.). And: Enoch was translated so that he would not see death; and Noah, believing in God, built an ark for the things he had not yet seen. And Abraham went out into a land he did not know. And so that Scripture might not seem to give no example of faith to women, it is written in the same Epistle that Sarah also received strength to conceive seed, even beyond the time of her life, because she considered Him faithful who had promised. There, the faith of Isaac, Jacob, Joseph, Moses, and Rahab, and others who the reader of the Epistle can better know, are praised. So, how is faith the health of the soul? In the same way, this health is also found in charity. And who possesses the health of charity except the one who loves God first with all his heart, with all his soul, and with all his strength? Then, hearing Christ's commandment to love one's neighbor as oneself (Matthew 5), he divides charity into two: because all the Law and the Prophets depend on these two commandments. Whoever possesses the health of charity does not envy, does not boast, does not act improperly, does not behave dishonorably, is not easily angered, does not think evil, does not rejoice in wrongdoing, but rejoices in the truth, endures all things, believes all things, hopes all things, and waits for all things (1 Corinthians 13). And because love never fails, whoever is in the health of love, he never fails. For neither tribulation, nor distress, nor hunger, nor persecution, nor nakedness, nor danger, nor sword can separate him from the health of love, which he has in Jesus Christ. What shall I say about the sword and other minor things that cannot divide him who possesses the love of health when neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate him who has the love of health in Jesus Christ? If we understand the health of love, let us take an example from the Scriptures of those who are in the weakness of love. The Savior says about the end times: Because iniquity hath abounded, the love of many shall wax cold (Matthew 24). For love is warm in those who are fervent in spirit, but cooling, freezing, and cold in those who have received the hardest blasts of the North Wind. "For from the north shall an evil break forth upon all the inhabitants of the land" (Jer. 1:14). Ammon too became hot in carnal desire for his sister Thamar because of this coldness of charity (2 Kings 13). Let us, then, fear lest we too are ever overcome by this infirmity of charity. Indeed, it sometimes happens that our first holy love is for a virgin or any other woman, and when our mind has been softened by affection, the healthy state of charity gradually fades away and begins to grow weak, and carries the loving soul to its last breath. Hence the Apostle rightly and prudently charges Timothy to encourage younger women to preserve their chastity in all things (1 Tim. 5). But all chastity is in flesh and spirit and soul, lest our eye be offended, lest we become enchained by the beauty of a woman's face, lest listening to sweet words delight us, lest our heart be first softened by counterfeit conversation. Therefore let them be careful, as we have said, both young and old, both girls and elderly women, and let them guard their hearts with all diligence: lest through the health of their love, the sickness of charity enters, and through holy love, unholiness becomes love, which draws them towards hell. Let him who is sound in faith, who is sound in charity, also be sound in patience: and patience, which is especially tested in temptations: because it is of no benefit to have the wealth and merchandise enumerated above, unless all the goods and merchandise with which the ship is laden are preserved in the storm, and, being blown hither and thither by winds, the things which have been well acquired are saved without shipwreck. For he who shall have persevered even to the end, he shall be saved (Matthew 24:13).

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

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

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

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

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

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

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

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

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

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

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

Then he explains this in detail: first, he proposes a sound doctrine against perverse living; second, against heretics and errors, at but avoid foolish questions (Titus 3:9). In regard to the first he does two things: first he instructs different classes of people; second, people in general, at admonish them to be subject (Titus 3:1). In regard to the first he does two things: first, he shows how to instruct free men; second, how to instruct slaves, at exhort servants (Titus 2:9). First, he shows how to instruct free men by word; second, by example, at in all things show (Titus 2:7). In regard to the first he does two things: first, he shows how the old should be instructed; second, the young, at exhort young men. In regard to the first he does two things: first, he shows how to instruct old men; second, old women, at the aged women. But it should be noted that some of the things to which old age disposes a person are good: first, he mentions these; second, the good things to which old age is not suited, at sound in faith.

Among the good things to which old age disposes, one is contempt of pleasures; the other is perfection in wisdom and prudence.

Of course, old age breeds contempt for pleasures, because the bodies of young men are warm with natural heat which incites them to bodily pleasures found especially in food and drink and sex. But old age inclines a person to avoid such things, for old men are used to self-denial: I am this day eighty years old; can I discern what is pleasant and what is not? (2 Sam 19:35). He says, therefore, that the aged men may be sober in the use of food and drink, and chaste in matters of sex: after I have grown old, and my husband is old, shall I have pleasure? (Gen 18:12)

But if old age disposes one this way, why this advice?

I answer that it sometimes happens that old men, as a result of perversity, indulge in childish sins: the child shall die a hundred years old, and the sinner a hundred years old shall be accursed (Isa 65:20). There are two reasons why this happens: for an old man is inclined thus in one way, and a young man in another. For a young man is incited to this by the lust of passion, but an old man by choice, for two reasons: first, no one wishes to exist without pleasures, and the more one seeks them, the more troublesome they are. But old men suffer many discomforts and natural defects; therefore, when they do not have spiritual pleasures, they search for bodily ones. The second is that a young man is sometimes bridled by shame; but old men, according to the Philosopher, are without shame because they are old and experienced. Young men are by nature vain and easily embarrassed; therefore, they are restrained, but not so old men.

Again, old age disposes one toward prudence because of long experience: wisdom is with the aged, and understanding in length of days (Job 12:12); how attractive is wisdom in the aged, and understanding and counsel in honorable men! (Sir 25:5) Hence he adds, prudent.

Yet it sometimes happens that an old man is a fool: my soul hates three kinds of men; an adulterous old man who lacks good sense (Sir 25:2). And there are two things which make an old man a fool, for good sense is acquired by experience. Therefore, if they do not occupy themselves in the good when they are young, they are imprudent in old age: you have gathered nothing in your youth; how then can you find anything in your old age? (Sir 25:3) And there is another reason, namely, that sometimes, when they are young, they abound in pleasures and especially in superfluous foods; as a result their brain dries: wine is a mocker, strong drink a brawler; and whoever is led astray by it is not wise (Prov 20:1).

Then he lists the things to which old age is opposed: first of all, faith; second, love; third, patience.

In regard to the first he says, bid them be sound in faith, because without faith it is impossible to please him (Heb 11:6). But the reason why some are not sound in faith, especially in regard to new things which are proposed for the old to believe, is twofold: first, old men are not firm in anything new, because they presume on their own wisdom, and consequently, do not believe others: both the gray-haired and the aged are among us (Job 15:10). Again, it is a natural vice of old men to be incredulous, because they have found themselves deceived very often; consequently, they always use such words as 'perhaps' or 'maybe' and adverbs that are temperate and suggestive of doubt. But disbelief is opposed to faith: he who is unfaithful deals unfaithfully (Isa 21:2).

In regard to the second, he says, in love, which is the fulfillment of the law. And he advises love for two reasons: first, because among the old there is little friendship, since love is nourished by being together. But no one wishes to stay long with those who are sad. And old people are sad, with the result that they have no friends. Second, because old people are interested in useful friendships, just as the young are interested only in pleasurable friendships: for old people need sustenance.

In regard to the third he says, in patience, which he advises for three reasons: first, because old men are troubled with many evils and inconveniences; hence, they must be patient with their defects. Second, because they live with their memories; hence they always speak of the good old days, whereas young men live in hope of good things yet to come. Thus, the old are inclined to be impatient for two reasons: namely, because of the good things they once had but now lack; hence Boethius says: the greatest misery is to have been happy; Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old (Lam 1:7). Again, because they live in their memories, it turns out that some who now scorn them were formerly worse; and therefore this troubles them: but now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock (Job 30:1). The third reason is that the closer an old man gets to the end of his life, the more he desires to live; hence, noting that he is failing, he becomes all the sadder.

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

Similarly, with holy habits, not inciting, not serving much wine; teaching well, that they may instruct young women towards chastity, that they may love their husbands, that they may love their children: modest, chaste, having diligence of the house, kind, submissive to their husbands, that the word of God may not be blasphemed. Although the apostle Peter has commanded that husbands should give honor to their wives as to a weaker vessel, nevertheless it is not to be judged that a wife, who has a weak vessel of the body, is at once weaker also in soul. Hence they are now commanded that also in them that of the Apostle may be fulfilled: Virtue is made perfect in weakness (2 Cor. 12:9), and it is said that they may have all things, which are commonly commanded to old men, in that namely which he says: Similarly the aged women, that is, as elderly men, in all things honorable, sober, modest, healthy in faith, and charity, and patience, and for their gender this may have as their own, that they may be with holy habits, or as it is read better in Greek, ἐν καταστήματι ἱεροπρεπεῖς, that even their own conduct and movement, expression, speech, silence, they may prefer a certain sacred dignity of decorum. And because this type of woman is usually talkative, in accordance with that: "And at the same time they also learn to be idle and wander around from house to house. Not only are they idle, but also gossips and busybodies, saying things they shouldn't" (1 Tim. 5:13): therefore He wishes that they not be provocative, that is, not accusers, not such that they please others, and speak ill of others. Or certainly because they have already crossed adolescence themselves, they argue about the ages of young girls, and say: "She is adorned thus, she combs her hair thus, she walks like this: she loves him, she is loved by him": and even if these things are true, they should not accuse others so openly, but rather correct themselves in secret with the love of Christ, and teach more to not do rather than publicly accuse them of what they did. These ages usually indulge in bodily lust (although there are many who are not shy about their gray hairs, and trembling young girls are composed before a flock of grandchildren), giving themselves up to wine for pleasure; and when they have appeared wise and eloquent to themselves between cups, they assume a kind of morality, speaking this which they see in themselves, and not remembering what they were. And let old women be prohibited from too much drinking of wine, because what in young women is desire, in old women it is drunkenness. And how can an old woman teach young girls chastity, when if she herself has imitated the drunkenness of an old woman, she cannot be chaste? And he expressed emphatically: Do not be enslaved to much wine. For it is a kind of slavery and a miserable condition for a person's senses to be occupied by wine, and not to be one's own, but that of the wine. Therefore, because he taught what kind of old women they should be at first, and after those things which are common with old men, he also exposed their own particularities, that they may be full of honest and holy decorum: neither accusers, nor detractors of others, nor having their senses occupied by wine. Now, following his doctrine, he allows them the reins, so that when they are such, they may have the freedom to teach the good things. For although he said elsewhere, "But I do not allow women to teach" (1 Tim. 2:12), it is to be understood that for them the doctrine should be removed. However, they should teach young girls as if they were their own daughters. First, chastity: because the enemy fights more fiercely against it in the flourishing age, and all its virtue is directed against women in the womb; then that they may love their husbands, care for their children. Which doctrine is to love their husbands; is it not established in the heart of the lover rather than in the speech of the teacher? She wants to love her husband chastely: she wants a chaste love between man and woman, so that, with modesty, and reverence, and as if compelled by the sex, she may rather give her due to her husband than demand it of him, and she believes that she must perform the work of her children before the eyes of God and the angels: thus she will not even be ashamed of her secret bedroom, and the darkness of the night, and her closed bedroom, when she has considered that all things are open to the eyes of God. But they love their children thus, if they educate them in God's discipline. Moreover, not wanting to sadden them by teaching what is good, and granting them the freedom to sin ((or of sinning)), is not loving one's children, but hating them. Young girls, too, are to be educated to have diligence in the house. And because it could happen that the diligence of the house is governed with severity, and thus by this precept of the Apostle, the matron becomes severe towards her servants: therefore, he coupled kindness: so that then she would believe that her husband was ruling the house well if he commanded the servants with kindness, not in fear. And also [women] subject to their own husbands: lest perhaps they remember not God's sentence, and by occasion of riches or nobility, despise the divine ordinance, whereby they are subject to their husbands. For he saith: 'Thy will be to thy husband, and he shall have dominion over thee' (Gen. 3:16). The prudence to be observed in the Holy Scriptures is that the Lord did not speak to the man, saying, "You shall rule over your wife," but to the woman herself, that she might leave to her obedience the reward, since it is in her power, if she desires to obey the precepts of God, to serve her husband and to be subject to him as to a husband, so that it might be in some way a free servitude, full of love, serving her husband while she fears offending him. For indeed, man was not created for the sake of woman, but woman for the sake of man. And while the head of the woman is the man, the head of the man is Christ. Whatever wife does not submit herself to her husband, that is, to her head, is guilty of the same offense as the husband who does not submit himself to Christ, his head. But the word of the Lord is blasphemed, either when the first sentence of God is despised and considered of no account, or when the Gospel of Christ is defamed, while it desires, contrary to the law and faith of nature, that which is Christian and subject to the law of God, to command the husband. Even pagan women serve their husbands according to the common law of nature.

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

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

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

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

"Teachers of good things."

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

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

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

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

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

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

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

Therefore, he wants those for whom "the Lord is their portion" to be sober, to fast, to be vigilant at all times, but especially when they are present at the altar to pray to the Lord and to offer sacrifices in his presence. These commands preserve their force. They ought to be maintained in strict observance. The apostle confirms these as laws of the new covenant. In the same way, setting up the rules of life for the priests or the chief priests to this, he tells them that they ought not to be enslaved "to much wine" but to be "sober." Sobriety is the mother of virtues, drunkenness the mother of vices.

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

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

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

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

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

Then, he shows how the aged women are to be instructed: first, how they are to be instructed in regard to their life; second, in their doctrine. In regard to the first he does three things: first, he shows how they are to be instructed as to their attire; second, as to food; third, as to speech.

In regard to the first he says, in holy attire, i.e., not in wanton and loud dresses; and this is becoming for every woman: do not let yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes (1 Pet 3:3); women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire (1 Tim 2:9). But old women in particular should observe this, because it is expected that young women will adorn themselves modestly for their husband's sake: and this modesty should be manifest in every movement of their body: a man's attire and open-mouthed laughter, and a man's manner of walking, show what he is (Sir 19:30). In regard to the second he says, not false accusers. For two faults are glaring in the aged: one is common to everyone who is old, namely, that they are suspicious, because they have witnessed many evils, which they presume will be true of others. The other is true particularly of women, namely, that they are jealous. But both these faults are found in an old woman: for by reason of her age she is suspicious, and by reason of her sex she is jealous: there is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all (Sir 26:6). Consequently, he says, not false accusers.

In regard to food he says, not slaves to much wine; and of the men he says, be sober. And he says, not slaves to much, because sometimes they use it to warm themselves.

In regard to doctrine he says, teaching well. But this does not seem to agree with 1 Corinthians: the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate (1 Cor 14:34); or with 1 Timothy: let a woman learn in silence with all submissiveness. I permit no woman to teach (1 Tim 2:11).

I answer that public teaching of the people is forbidden to women; but private teaching within the family is permitted to them: the words of Lemuel, king of Massa, which his mother taught him (Prov 31:1); when I was a son with my father, tender, the only one in the sight of my mother, she taught me and said to me, let your heart hold fast my words and keep my commandments, and live (Prov 4:3).

And he says well, that they may teach the young women to be wise. This he says to the old women rather than to the old men, because the former sometimes teach the old wives' fables instead of useful facts, and also because they are with the children and the family more than the men are.

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

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

"To love their husbands."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then when he says, to love their husbands, he shows how the young are to be taught: first, the young women; second, the young men, at exhort young men. In regard to the first he does three things: first, he shows how young women should behave toward their husbands; second, toward themselves; third, toward their subjects.

In regard to the first he says, to love their husbands. For love is a husband's due: a good wife is the crown of her husband (Prov 12:4); my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men: agreement between brothers, friendship between neighbors, and a wife and husband who live in harmony (Sir 25:1).

Or in this way, that they teach the young women and men, as they teach prudence to youth and men. But the first exposition is better.

To love their children. This is natural: can a woman forget her sucking child, that she could have no compassion on the son of her womb? (Isa 49:15).

And note that he says, to love their husbands, to love their children; namely, amor towards their husbands and dilectio towards their children, because the love shown their husbands is more ardent, and that shown children is more natural.

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

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

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

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

But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace (Sir 26:19).

But in regard to things under their care: first, he states what should be entrusted to their care; second, how to exercise care; third, the reason behind this advice.

In regard to the first he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Prov 14:1).

But in exercising care a woman should observe two things, for women are easily angered: there is no anger above the anger of a woman (Sir 25:23); therefore, he says, gentle. As if to say: let them govern in meekness. The other thing she must observe is subordination, because when a woman has power she tries to oppose her husband's plans: a woman, if she have superiority, is contrary to her husband (Sir 25:30). Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Gen 3:16). And this, that the word of God be not blasphemed, i.e., that their disobedience not be an occasion for blasphemy.

All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself irreprehensibly.

Similarly, exhort the youth to be pure in all things, setting yourself as an example of good works in teaching, integrity and chastity, in sound and irreproachable speech, so that the outsider may respect us, having nothing bad to say about us. Just as what he had said previously, "Similarly, with elderly women dressed in a sacred manner," we said the similitude of elderly women should be referred to as the elderly; and so now with what he introduced: Similarly, exhort the youth to be pure, we think this similitude applies to the youth in relation to the elderly, and through the elderly to the elderly, so that they may have the sobriety of the elderly, and be honorable and pure, and sound in faith, and charity, and patience. But with regard to the elderly, he places them in the sanctity of their attire so that they may not be accusers, not slavishly devoted to much wine, teaching well, and so forth. But this has particular bearing on young men, that they should be pure in all things, namely in mind as well as body, as much in action as in thought, so that there might be no suspicion of indecency in the young man. And although some among the Latins think that it should be read thus: "Likewise exhort young men to be of honourable character, and afterwards to bring forth, in all things showing thyself a pattern of good works", nevertheless, let us know that, in all things, reference must be made to the higher, that is, to exhort them to be of honourable character in all things. It must also be known that continence is not only necessary in physical works and in the desire of the soul, but in all things, so that we do not seek undue honors, we are not inflamed by avarice, and we are not overcome by any passion. "Showing thyself," he says, "a pattern of good works." It is of no use for someone to be practised in speaking and to have learned the language for speaking, if he has more instructed by his example than by his word. Finally, whoever is shameless, although he be eloquent, if he exhorts those who hear him to chastity, his speech is feeble, and he does not have authority to exhort. And, vice versa, although he may be rustic and slow in speaking, if he is chaste, he can impel men to a likeness of life by his example. That which it says, "in incorruption," must be accepted as meaning that incorruption properly signifies virginity. Finally, those who are virgins are commonly called incorrupt; and those who have ceased to be virgins are called corrupt; and we say, she who was once a virgin, is corrupted. Wherefore I think that Titus, before he was occupied with the work of the flesh, received baptism as a believer of the Gospel, and remained a virgin, and is now reminded by the Apostle to show the form of incorruption; but we do not see this incorruption in Timothy. For when he said to him, Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in faith, in chastity (1 Timothy 4:12), he was silent about incorruption and only mentioned chastity. However, purity even in celibacy can be understood without virginity. Unless we take purity in the mind and incorruption in the body as it is written elsewhere in the definition of a virgin: That she may be holy both in body and in spirit (1 Corinthians 7). He himself then added: in doctrine, in incorruption, in chastity. We might even interpret chastity and incorruption in the integrity of doctrine, but what particularly follows, "with wholesome speech that cannot be condemned," should have its own precept regarding the instruction of doctrine. However, when he says "speech cannot be condemned," he does not mean that anyone is so eloquent and wise that no one ever criticizes him (for both apostles and evangelists are criticized by heretics and pagans), but that he does not say or do anything worthy of criticism, though his opponents are ready to condemn him. And since there are many who are disobedient, vain talkers and deceivers of minds, who hate the one admonishing at the gates, and abominate holy discourse, therefore in all things let us set an example of doctrine, in integrity, in chastity, in sound and irreprehensible speech: that the adversaries of our life and doctrine, terrified by our soundness, may not dare to accuse, that is, to fabricate anything likely in accusation. And indeed we see some such today in churches (although this is a rare thing), of such gravity and continence that even from adversaries they have testimony, and it is said, that is a great man, and of holy conversation, and of good and proper behavior, if he were not a heretic. For there is no one of such unrestrained impudence that he can accuse the bright rays of the sun of darkness, and cast the clear light of night into obscurity. Hence also the Apostle, aware of this, says: To take away occasion from them that desire occasion (2 Cor. 11:12). Yet he can be understood to mean he who is an adversary, and that is the devil, who is the accuser of our brethren, as John the Evangelist preaches: who when he has nothing evil to accuse us of, is put to shame, and the accuser cannot accuse. But in the Latin language, devil signifies accuser.

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

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

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

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

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

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

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

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

Finally, Paul instructed Titus, whom he addresses directly about attaining perfection in the practice of the true religion, in this admonition: "Show yourself in all respects a model of good deeds, and in your teaching show integrity, gravity and sound speech that cannot be censured, so that an opponent may be put to shame, having nothing evil to say of us." This teacher of the Gentiles and the chosen leader of the church, conscious of Christ who spoke and dwelt within him, knew that the plague of a deadly eloquence would rise up against him.… For this reason, he wished the bishop to possess learning, the consciousness of the faith and the knowledge of argument that would withstand godless lying and insane objections.

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

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

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

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

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

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

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

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

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

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

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

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

Above, the Apostle instructed Titus what to teach those under his care. But because actions speak louder than words, he tells him to teach especially by example. First, in a general way; second, in greater detail, at in doctrine; third, he gives the reason for this advice, at that he who is on the contrary part.

He says, therefore: since you are young, show yourself an example of good works. For a prelate should be a pattern for his disciples to follow: be imitators of me, as I am of Christ (1 Cor 11:1); for I have given you an example, that you also should do as I have done to you (John 13:15).

Then when he says, in doctrine, he mentions the specific matters in which he should be an example. First, he shows the field in which he should be active, namely, in doctrine, for this is expected of a prelate: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15). And this applies in a special way to Titus, because he has other bishops under him; for he was told above that he should ordain elders in every city (Titus 1:5); therefore, he must give them an example of doctrine by teaching others: take heed to yourself and to your teaching (1 Tim 4:16).

Second, he advises him in regard to his manner of life: first, to avoid evil: cease to do evil (Isa 1:16); hence he says, in integrity, by being incorrupt. For just as the body loses its integrity by the corruption of its members, so the soul by the corruption of sin. But in a prelate there is integrity of the senses by prudence, of the affections by charity, and of the body by chastity: may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thess 5:23). Second, that he be grave in the good things he does through charity. For a grave, or heavy, thing has two marks: first, it sinks, and for this it is criticized: O you sons of men, how long will you be grave of heart (Ps 4:3). The second is that it is stable and firm; hence he says, in gravity, which is commended in a psalm: I will praise you in a strong people (Ps 34:18).

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

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

That is, orthodox, containing nothing blameworthy.

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

Then he shows how he should act in doctrine and in word; and he says that he should have the sound word that cannot be blamed or corrupted by falsity: follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus (2 Tim 1:13); fine speech is not becoming to a fool; still less is false speech to a prince (Prov 17:7). Then in regard to the manner he says, that cannot be blamed, i.e., that it be spoken in due season with all propriety and in a way that will incline men to correct themselves: a proverb from a fool's lips will be rejected, for he does not tell it at its proper time (Sir 20:20).

The end of teaching is that he who is on the contrary part may be afraid, having no evil to say of us. As if to say: if everyone acts properly, namely, prelates and subjects, your adversaries cannot harm you: for it is God's will that by doing right you should put to silence the ignorance of foolish men (1 Pet 2:15); give the enemy no occasion to revile us (1 Tim 5:14).

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

Slaves should be subject to their masters in all things: pleasing, not contradicting, not stealing; but showing all good faith, so as to adorn the doctrine of our Savior God in all things. For our Lord and Savior, who says in the Gospel: Come to me, all you who labor and are burdened, and I will refresh you (Matt. 11:28), considers no condition, age, sex, or beatitude to be foreign. Therefore, now the apostle establishes precepts for the servants and members of the body of Christ as part of the Church. And just as he taught Titus how he should instruct the old men, old ladies, young girls, and young men above, he now establishes appropriate precepts for the servants. First, that they should be subject to their masters in all things. But in all these things which are not contrary to God: so that if the master commands something which is not adverse to the holy Scriptures, then the servant should be subject to the master. But if he commands something contrary, then the spirit should obey the master rather than the body. Pay careful attention to how he decrees precepts suitable for people. Servants, he says, should be subject to their masters in all things (Ephesians 6:5). In another place, discussing sons, he says: "Children obey your parents" (Colossians 3:20). For it is right for sons to obey their parents, just as servants are subject to their master. Nor should we consider it contradictory that in another letter he says, "Women, be subject to your husbands" (Ephesians 5:22; Colossians 3:18), and in this one he asserts that wives are subject to their husbands, as if he uses the same word for both servants and wives. For in a sense, a husband is the lord of his wife. "He will rule over you," he says (Genesis 3:16). The Savior himself was subject to his parents (Luke 2), but this was when he was still only twelve years old and not yet of an age to inherit his kingdom. And it is also written elsewhere of him: "When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all" (1 Corinthians 15:28). And all things will be subject to him when he says, "The Lord said to my Lord, 'Sit at my right hand, until I make your enemies your footstool '" (Psalm 110:1). In subordinate servants the Lord is subject. And just as it is said to be a curse for us when it is not a curse but a true blessing, so it is written for us, either subject or not subject: whether we are subject to God or not. Some read this passage as follows: Let servants be subject to their masters, and after they have distinguished this, they infer, please in all things: whereas in Greek there is a different order of reading, that is, let servants be subject to their masters in all things; so that it follows, to be pleasing: which, though not fully, can still be interpreted in part, as pleasing to themselves: so that the divine sentence does not seem unjust to them on their own terms. But how can a poor person be saved according to their own measure; and a woman in her sexual weakness is not excluded from the kingdom of God, and every condition can receive happiness according to its own order: Thus let slaves be pleased with themselves that they are slaves, and not think that they cannot serve God because they are subject to men; but they will please the will of God more, if they are also subject to their masters in all things, and are content with their condition; and what the Apostle commands to do thereafter, that they should not be contradicted, not stealing. Or the greatest vice of servants is to contradict their masters, and when they have ordered something, to whisper among themselves. Therefore, he admonishes Titus, so that through sound doctrine he may remove such passion from those who are Christian slaves. For if a master commands things, a servant must fulfill: why should he not do this willingly, with goodwill; but also offend the lord, and yet do what is ordered: especially when God is offended by contradiction? And in another place he speaks of grumbling people: Let their murmur cease from me, and they shall not die (Num. XIV). After the contradiction and other vice of the servants let the doctrine of Christ correct them, lest they be thieves. A thief, however, is judged not only in great things, but also in small things. For not only what is taken away by theft is considered, but also the intention of the thief. Likewise in fornication and adultery, fornication or adultery is not different if it is done with a beautiful or wealthy, ugly or poor, prostitute or adulteress: but whatever it is, it is one fornication or adultery. Thus, in theft, however much a servant takes away, he incurs the crime of theft. Therefore, in the law of Moses, thieves are sometimes forced to pay back sevenfold, sometimes fourfold, and sometimes they are put to death, or the thief himself is sold for theft, about which recently I remember having explained to you in Leviticus. But if this is forbidden in regard to a slave, how much more in regard to a free person, so that neither a judge should seize, nor a soldier who is not content with his wages should destroy what belongs to another? A certain very honorable man spoke excellently when the integrity of a certain judge was praised to him, and he who was praising him said, "He is not a thief." He responded, "He would make an excellent slave if he were not also a fugitive, for suspicion of theft should be far removed from every free person." Therefore, let slaves be subject to their masters in all things, let them be compliant with their condition, so that they do not bear their servitude bitterly, do not contradict their masters, do not act extravagantly, and after these things show good faith in all things, so that they might adorn the teaching of our God and Savior in all things. For if they have been faithful with earthly masters, they will begin to be entrusted with greater things by God. But the doctrine of the Lord adorns, who does those things which are fitting for his condition. And he confounds from the opposite, who is not subject in all, whose condition displeases him, who shows no good faith as a contradictor and defrauder in nothing. For how can one be faithful in the substance of God, who could not exhibit faith to an earthly master?

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

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

"Not answering again."

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

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

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

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

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

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

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

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

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

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

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

Then, at exhort servants, he shows how servants should be instructed: first, he does this; second, he gives the reason for it, at for the grace of God (Titus 2:11). In regard to the first he does three things: first, he urges servants to be subject; second, he determines the limits of subjection, at in all things pleasing; third, he shows why this advice is necessary, at that they may adorn.

He says, therefore: exhort servants to be obedient to their masters: servants, be submissive to your masters with all respect, not only to the kind and gentle but also to the overbearing (1 Pet 2:18); slaves, obey in everything those who are your earthly masters, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord (Col 3:22). He says the same as this in Ephesians (Eph 6:5).

But why does the Apostle repeat this advice so often? I answer that there is good reason: for the heresy sprang up among the Jews that God's servants should not be subject to men. This teaching spread to the Christian people, who said that once they have become God's sons, they should no longer be men's servants. But the faith of Christ did not come to set aside the order of justice, indeed, the faith of Christ preserves justice. But justice requires that some men be subject to other men, although such servitude is limited to the body. For through Christ we are now set free of the servitude which binds the soul, but not from the servitude or corruption of the body; but in the future we shall be set free even from bodily and servitude and corruption: then comes the end, when he delivers the kingdom of God the Father after destroying every rule and every authority and power (1 Cor 15:24).

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

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

But the phrase, in all things, can refer, first of all, to the word, obedient, so that the meaning would be, in all things over which the master's power extends; or it can refer to the word, pleasing.

For subjection must first of all consist in serving without offense, without murmuring and without delay: fully pleasing (Col 1:10); just as I try to please all men in everything I do (1 Cor 10:33).

But this conflicts with Galatians: if I were still pleasing men, I should not be a servant of Christ (Gal 1:10).

I answer that to please men for men's sake is blameworthy, but to please them for God's sake is praiseworthy.

Second, they are not to gainsay; hence he says, not gainsaying: never speak against the truth (Sir 4:25).

Third, they should serve without fraud, hence he says, not defrauding. With this advice he removes one thing and substitutes another. For he removes fraud, because the master's goods are entrusted to their servants: he entrusted to them his property (Matt 25:14). But he substitutes goodness in all things; hence he says, but in all things showing good fidelity.

But to what end should all this be done? Not, of course, to curry men's favor, but to promote God's glory; hence he says, that they may adorn the doctrine of God our Savior in all things. A Gloss remarks: the ornament of a teacher is the honorable life of his disciple, just as a sick person's health redounds to the doctor's glory. But a teacher of doctrine is a caretaker of souls. Therefore, if we perform good works, Christ's doctrine is praised: that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).