Titus 2:11–3:7

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

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

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

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

For the grace of God our Savior hath appeared to all men, instructing us, that denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works. After enumerating what he should teach to Titus - the old men, and old women, and young women and young men, and, lastly, servants, he now accurately declares. For the grace of God our Savior hath appeared to all men. For there is no difference between free and slave, Greek and barbarian, circumcised and uncircumcised, woman and man: but we are all one in Christ, we are all called to the kingdom of God, we are all reconciled to our Father after the offense; not by our merits, but by the grace of the Savior: whether it be that the living and subsisting grace of God the Father himself is Christ or that this is the grace of Christ the God and Savior, and that we are saved not by our own merit, according to what is said in another place: You will save them for nothing (Ps. 55: 8).

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

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

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

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

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

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

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

It is, therefore, with an unmistakable tenderness that so great a wealth of divine goodness has been poured out on us, dearly beloved. Not only has the usefulness of foregoing examples served for calling us to eternity, but the Truth himself has even "appeared" in a visible body. We ought, then, to celebrate this day of the Lord's birth with no listless and worldly joy.

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

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

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

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

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

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

Above, the Apostle instructed Titus how to teach slaves and free men, and he concluded about the account, that namely the doctrine of Christ be honored. Here he assigns the full reason for all he has said, explaining what he means by a good life. First, he mentions the grace and doctrine of Christ; second, he urges him to preach grace, at these things speak. Thus, first, he states that grace has appeared; second, its instruction, at instructing us; third, its operation, at who gave himself.

It should be noted that grace implies mercy, because grace is of that which is freely granted; and what is freely granted is conferred out of mercy.

Moreover, mercy has always been present in God; yet for some time it was hidden to men: O Lord, your mercy is in heaven (Ps 35:6). For before Christ's coming, all men, no matter how holy, were under condemnation, but in Christ the Son of God assuming flesh, the grace of God our Savior has appeared. And evidently great is the mystery of godliness, which was manifested in the flesh (1 Tim 3:16). You that sit upon the cherubims, shine forth (Ps 79:2).

But the more powerful a person is, the more his grace is desired. Hence, God's grace must be desirable; and this is why he says the grace of God. And this is given for our salvation; hence he says, our Savior: my salvation shall be for ever (Isa 51:6). But this grace is not offered only to the Jewish people alone, as formerly, but to all men: and all flesh shall see together that the mouth of the Lord has spoken (Isa 40:5); all the ends of the earth shall see the salvation of our God (Isa 52:10); God our Savior, who desires all men to be saved (1 Tim 2:4).

And we might say that in Christ's birth this grace appeared in two ways: in the first way, because Christ has been given as God's greatest gift. Hence his conception, although it was a work of the entire Trinity, is attributed particularly to the Holy Spirit, who is the giver and source of all graces. And this grace appeared to all men but especially to the man Christ: full of grace and truth (John 1:14).

But there is a great and general fasting, which is perfect fasting, to abstain from the iniquities and illicit pleasures of the world: "that, denying ungodliness and worldly desires, we may live soberly and justly and godly in this world." What reward does the apostle add to this fasting? He continues and says, "Looking for that blessed hope and the manifestation of the glory of the blessed God and Savior, Jesus Christ." Therefore, in this world we celebrate, so to speak, a Lent of abstinence when we live well, when we abstain from iniquities and illicit pleasures. But because this abstinence will not be without a wage, we look for "that blessed hope." In that hope, when reality shall have come to pass from hope, we shall receive a denarius as a wage.

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

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

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

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

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

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

This grace has shone upon all men in order to instruct us to renounce impiety and worldly desires and to live chastely, justly, and piously in this world. However, to deny impiety and worldly desires, as we have explained above, they confess to knowing God, but deny it by their deeds. I believe that this can be understood through opposing arguments. Therefore, worldly desires are those that are suggested by the prince of this world, and since they belong to this world, they pass through it like a cloud. But we, living in Christ in a chaste and just manner, not only avoid sin with our body and mind, but also live piously in this world.

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

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

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

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

Second, it appeared as an instruction to the human race, because before the coming of Christ, the world languished in ignorance and heresy: the people who walked in darkness have seen a great light (Isa 9:2). Hence he says, instructing us, as a father instructs his son.

But he instructs us about two things, because all men are in need of two things, namely, good works and a right intention. First, he shows how Christ instructed us in regard to good works; second, in regard to a right intention, at looking for the blessed hope.

He says, therefore: denying ungodliness and worldly desires. But notice that he says, ungodliness and worldly desires, because all sins are involved either with matters directly against God, and are therefore sins of ungodliness: for godliness, or piety, is a virtue which inclines us to show proper respect toward parents and fatherland. But because God is our principle Father, godliness consists in paying worship to God. Behold the fear of the Lord, that is wisdom (Job 28:28), but another version reads behold godliness, that is wisdom. Consequently, sins against God are called acts of ungodliness: for the wrath of God is revealed from heaven against all ungodliness (Rom 1:18), where ungodliness refers to idolatry.

Or sins consist in misusing temporal things, and these sins are worldly desires. But a world is a span of time that measures how long things exist. Hence by worldly is meant secular things and all sins committed against our neighbor, or against things by misusing them.

Then when he says, live soberly, he indicates what good we should do. And he says, soberly, in relation to ourselves; justly, in relation to our neighbor; and godly in relation to God.

He says, soberly, i.e., with due measure; but a limit is a measure, and this limit is observed if a man uses external goods and controls his passions with the limits set by reason. Hence, soberness means any moderate use of external things or of one's passions: righteousness teaches self-control and prudence, justice and courage; nothing in life is more profitable for men than these (Wis 8:7).

He says, justly, in dealings with one's neighbor; for the Lord is righteous, he loves righteous deeds (Ps 11:7).

And godly in one's dealings with God: train yourself in godliness (1 Tim 4:7).

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

In fact, the life of virginity seems to be an actual refraction of the blessedness in the world to come, showing as it does in itself so many signs of the presence of those expected blessings which are reserved for us there. That the truth of this statement may be grasped we will verify in this way: It is so, first, because a man who has thus died once for all to sin lives for the future to God. This man brings forth no more fruit unto death. Having so far as in him lies made an end of this life according to the flesh, he awaits the expected blessing of the manifestation of the great God. He refrains from putting any distance between himself and this coming of God by an intervening posterity. The second reason is that he enjoys even in this present life a certain exquisite glory of all the blessed results of our resurrection. For the Lord has announced that the life after our resurrection shall be as that of the angels.

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

But we, living in Christ in a chaste and just manner, not only avoid sin with our body and mind, but also live piously in this world. This piety expects a blessed hope and the advent of the glory of the great God, and of our Savior Jesus Christ. Just as impiety fears the advent of the great God, so does piety confidently await it, secure in its works and faith. Where is the snake Arius? Where is the serpent Eunomius? The great God Jesus Christ, is called Savior, not the firstborn of every creature, not the Word of God and wisdom; but Jesus Christ: which words are of a human assumed. Nor indeed do we speak of one Jesus Christ and another Word, as a new heresy calumniates: but the same both before ages, and after ages, and before the world, and after Mary: nay, from Mary, we call Him Jesus Christ, our great God and Savior...

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

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

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

"Looking for the blessed hope and the appearing."

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

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

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

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

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

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

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

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

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

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

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

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

Then when he says, looking for the blessed hope, he instructs him about the end, which consists in two things, namely, in the soul's glory after death and in the body's glory at Christ's coming: the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment (John 5:28).

In regard to the first he says, looking for the blessed hope, against those who place man's end in virtuous acts performed in this life. But this is not true because even if we live soberly and justly and godly, we are still awaiting something else: like a hireling, he completes his day (Job 14:6); blessed are all those who wait for him (Isa 30:18). Therefore, he says, looking for the blessed hope, which can be understood in two ways: either because it is the hope for happiness, or because the very waiting makes us happy.

In regard to the second he says, and coming of the glory of the great God and our Savior Jesus Christ, through whom our bodies will rise. For one who loves a friend looks for him with desire: not only to me, but also to all who have loved his appearing (2 Tim 4:8); be like men who are waiting for their master (Luke 12:36).

And he says, the coming of the glory, because his first coming was in humility: he humbled himself and became obedient unto death (Phil 2:8); learn from me, for I am gentle and humble of heart (Matt 11:29). But this time he will come in glory, because his divinity will be recognized by all: and then they will see the Son of man coming in a cloud with power and great glory (Luke 21:27).

And he says, of the great God, against Arius, who said that the Son is not equal to the Father. Well does he say, great, because Christ is God over all, blessed for ever (Rom 9:5); we are in him who is the true Son, Jesus Christ. This is the true God and eternal life (1 John 5:20).

He is also the Savior: this is good, and it is acceptable in the sight of God our Savior, who desires all men to be saved (1 Tim 2:3). He came as Savior, as his name suggests: he will save his people from their sins (Matt 1:21).

And he adds, Christ, namely, who was anointed; for in this anointing the union of divinity to human nature is understood. For some persons are united, but not in such a way as to have the essence of the godhead united to them, but because they partake of it. But the godhead was united to Christ: therefore God, your God, has anointed you with the oil of gladness above your fellows (Ps 45:7).

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

The faithful who are holy and good may be few in comparison with the larger number of the wicked, but … "many shall come from the east and the west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven." God shows to himself "a numerous people, zealous for good works." … Even when sometimes darkened and, as it were, clouded over by a great number of scandals … still this people shines forth in her strongest members.

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

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

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

who gave Himself for us, that He might redeem us from all iniquity, and might cleanse for Himself a people pleasing (for so it is held in Greek), and might make us zealous of good works. Often considering with myself what the word "pleasing" might mean, and asking of the wise of this world if they had perchance read it anywhere, I have never been able to find anyone who could tell me what it signified. Therefore, compelled, I have returned to the old testament, from which I thought that even the Apostle had taken what he had said; for, as a Hebrew among Hebrews, and as a Pharisee according to the law, he certainly placed in his letter what he knew he had read in the old testament. So in Deuteronomy I found this: "For you are a holy people to the Lord your God, and the Lord your God chose you to be his own possession out of all the nations on the face of the earth." (Deut. 7:6) And in the 134th Psalm, where we have, "Praise his name, for it is pleasant, for the Lord has chosen Jacob for himself; he has chosen Israel as his own possession" (Ps. 134:3-4): the words "his own possession" are in the Greek text εἰς περιουσιασμὸν, which Aquila and the fifth edition translate as "his own possession," while the Septuagint and Theodotion translate ἐξουσίασμα as "possession," changing only the syllable, not the sense. Symmachus therefore, for what is in Greek περιούσιον, in Hebrew, Sgolla, expressed ἐξαίρετον, that is, excellent or outstanding: for which word in another Latin book, he interpreted it as 'peculiar'. Therefore Jesus Christ, our great God and Savior, rightfully redeemed us with His Blood, so that He would make us a peculiar Christian people to Himself, which could then be peculiar if they were to exist as emulators of good works. Hence that which is written in the Latin Gospel, Give us this day our daily bread (Matt. 6:11), is better expressed in Greek asἐπιούσιον bread, that is, excellent, outstanding, and peculiar, which indeed descending from heaven, says, I am the bread which came down from heaven (John 6:41). For it is inappropriate that we who are forbidden to think about tomorrow, should be commanded to pray to the Lord about that bread which is to be slightly prepared and thrown away. There is little difference between "ἐπιούσιον" and "περιούσιον"; for only the preposition is changed, not the word. Indeed, some think that in the Lord's Prayer, "ἐπιούσιον" means bread that is above all substances, that is, above all material things. And if this meaning is adopted, it does not differ greatly from the sense we have explained. For whatever is outstanding and exceptional, is outside everything and above everything.

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

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

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

"Zealous of good works."

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

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

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

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

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

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

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

Then when he says, who gave himself, the workings of grace are revealed: first, he shows the benefits derived from the grace of his passion; second, the fruit of his passion, at that he might redeem us.

He says, therefore: I say that he is our Savior. But how? Because he gave himself for us: and walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (Eph 5:2).

Its fruit is deliverance and sanctification.

Deliverance, when he says, redeem us from all iniquity: every one who commits sin is a slave to sin (John 8:34). For the first man, as a result of his sin, became a slave to sin, and this slavery inclined him to other sins. But Christ made satisfaction through his passion; consequently, we are redeemed from slavery: fear not, for I have redeemed you (Isa 43:1). And not only from original sin, but from all the sins which a person adds by his own will.

Sanctification unto good is mentioned when he says, and might cleanse for himself a people, i.e., that he might sanctify the people in such a way that they become his people, i.e., consecrated to him: once you were no people but now you are God's people (1 Pet 2:10). Acceptable to God by reason of their right faith and intention: a servant who deals wisely has the king's favor (Prov 14:35). Or, acceptable, i.e., special: the Lord, our God, has chosen us to be his own special people (Deut 7:6). But it is proper that they perform their good works outwardly; hence he says, in pursuit of good works: do what is good, and you will receive his approval (Rom 13:3); let us not grow weary in well-doing (Gal 6:9).

Speak these things, and exhort, and rebuke with all authority. He has set out three things: speak, exhort, and rebuke. And indeed, in what he says, "speak," it seems to refer to teaching. But what he introduced, "exhort," that is, παρακάλει, means something else in Greek than in Latin: for παράκλησις sounds more like comfort than exhortation. This word was also spoken of earlier concerning young people: Likewise, comfort the young, be modest in everything. About this we have expressed it in its place as it is read in Latin, as if it was written to exhort. Therefore, he comforts the listener who says: "For Christ, we beseech you, be reconciled to God" (1 Cor. 5:20), and humbles and submits himself, in order to gain whom he comforts. But as for the third, rebuke, it seems to me contrary to consolation, so that whoever despises consolation is worthy of rebuke and deserves to hear, 'You have forgotten the consolation that speaks to you as sons.' To Timothy we also read of one consolation and another rebuke, as the Apostle says, 'Be urgent in season, out of season; reprove, rebuke, exhort' [2 Tim. 4:2]. And there rebuke is taken up beforehand, and afterward severity is tempered by consolation. Here, however, he wants to console his disciples beforehand, and if they do not profit by consoling, then to rebuke them, and to rebuke them with all authority. For I interpret this to mean, 'Rebuke with all authority,' so that it is referred specially to rebuke, and not to the two preceding points in general. For it is not fitting to say, 'Console with all authority,' or 'Speak with all authority,' but only 'rebuke with all authority.'

Let no one despise you. Someone might think that this now written to Titus is the same as what was said to Timothy: Let no one despise your youth (1 Tim. IV, 14). But we, according to the differences of the Greek language, think that one thing signifies περιφρονείτω, which is written here, and another thing καταφρονείτω, which was said to Timothy, and the prepositions περὶ or κατὰ make a different meaning. And that it is not by chance or as he pleases that the Apostle Paul uses not only different names and words, but also different prepositions for the variety of causes, can be made clear from what he says: For the woman is of the man, and man by the woman (2 Cor. XI, 12). Elsewhere: For from him and through him and in him are all things (Rom. XI, 36). Also that, Paul an apostle not of men, neither by man (Galat. I, 1). Therefore, we consider καταφρόνησιν to properly pertain to contempt or when someone, stretched out between a horse and a rack, disregards pain and is not afraid of the judge's threat or the people's outcry, but for the confession of martyrdom, despises and disregards all punishments. On the other hand, there is a bad contempt which Habakkuk also testifies, speaking in the Holy Spirit: Look at the contemptuous, and behold, and wonder and perish (Hab. I, 5). According to what we have also written to Timothy: Let no man despise thy youth (1 Tim. IV, 12), that is, I do not want you to be seen such that you could be despised by anyone for merit. However, contempt as it is expressed, as the Stoics assert, who distinguish words subtly, wherein one who trusts himself, thinking himself better than another, despises someone whom he considers inferior and determines that he, that is, more knowledgeable, should be held in contempt. Such a thing, swelling with the vanity of pride and despising even the sky and sun, some Greeks have said in jest: Ἀεροβατῶ καὶ περιφρονῶ τὸν ἥλιον, which can be translated in Latin as, "I walk on air, and I am worth more than the sun." Therefore, contempt, which is now placed before Titus, has this meaning: No one among those who are in the churches should live this way while you are being idle, thinking that they are better. For what kind of disciple-building will exist if one considers oneself greater than the teacher? Hence, bishops, presbyters, and deacons should not only take great care that they should precede all the people to whom they preside in conduct and speech: indeed, lower ranks, exorcists, readers, doorkeepers, and all in general who serve the House of God. For the idea that the laypeople should be better than the clergy greatly destroys the Church of Christ.

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

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

"Let no man despise thee."

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

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

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

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

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

Then, he urges him to preach grace. In regard to this he does two things: first, he exhorts him to preach; second, he describes the way he should preach.

He says, therefore: speak what is to be believed, and exhort what is to be done: for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3). Rebuke those who do evil: as for those who persist in sin, rebuke them in the presence of all (1 Tim 5:20).

And this with all authority, because he speaks as an instrument and minister of God, and therefore with confidence in God's authority.

Yet when he exhorts, he must sometimes entreat, considering his own weakness: the poor use entreaties (Prov 18:23). At other times he must speak with authority, considering the authority entrusted to him: do you seek a proof of Christ who speaks in me? (2 Cor 13:3). Or, with gentleness to the good and with authority to the obstinate.

The Apostle had to exhort him to speak with authority, because Titus was gentle by nature: let no one despise your youth (1 Tim 4:12).

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

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

Remind them to be subject to the rulers and authorities, to obey; to be prepared for every good work; not to blaspheme anyone, not to be quarrelsome; to be modest, showing all meekness to all people. Such a thing is also written to the Romans: Let every soul be subject to the higher powers. For there is no power but from God (Romans 13:1). And I think this precept was given here and there for this reason, because the doctrine of the Galilean Jews still prevailed at that time and had many followers, and it is mentioned in the Acts of the Apostles in reference to it: for before these days rose up Theodas, saying that he was somebody; to whom a number of men, about four hundred, joined themselves (Acts 5:36); and after him rose up Judas of Galilee in the days of the census, and drew away many people after him: he also perished; and all, even as many as obeyed him, were dispersed (Acts 5:37). The heresy had grown so much that it troubled even the Pharisees and a large part of the people: so that this question was referred also to our Lord: Is it lawful to give tribute to Caesar, or not (Mat. 22:17)? To which the Lord answered wisely and cautiously, saying: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's (Ibid., 21). To which response the Apostle Paul rightly teaches that believers should be subject to principalities and powers. For the beginnings which are read in Greek sound more like principalities than princes: and they indicate power itself, not the men who are in power. But since he had said, Admonish them to be subject to principalities and powers: the opportunity could be given to those who fear torment to deny it: according to the Apostle's saying, they would assert that they were subject to principalities and powers, and do what they commanded; therefore he added: To be obedient to every good work. If it is good, obey the will of the emperor and governor who orders. But if it is evil, and against God: answer him with that from the Acts of the Apostles: We ought to obey God rather than men. (Acts 5:29). Let us understand this also about servants with their masters, and wives with their husbands, and children with their parents, that they should only be subject to masters, husbands, and parents for those things which do not go against God's commands. But what follows, "to be ready", is to be read in two ways, either as if it were implied, to be ready for every good work; or certainly, with the previous statement, obeying for every good work, and with that finished, as though another proper and specific commandment were given, "to be ready," according to what is written in Leviticus: "And the goat that beareth the curse of the people shall be brought before the Lord, ready to be offered." (Lev. 16:21) Therefore, if someone is prepared to take up an escort of dismissal and lead him ((Al.lead him away)) into the desert and scatter him there, and to the extent that he can, eliminate him by the act of a curse, on obeying he will also be ready for every good work. It can also be accepted in another way to be prepared: they should envision everything that could happen to them in their minds, and when they do happen, they should not endure them as if they are new, but instead everything must be prepared for them. Moreover, to blaspheme no one is not simply taken. For he does not say to blaspheme no man: but absolutely no one: not an angel, nor any creature of God. Because everything that was made by God is very good. For when Michael the Archangel disputed with the devil over the body of Moses, he did not dare to bring a judgment of blasphemy, but said, "May God rebuke you" (Jud. 9). If Michael therefore did not have the audacity to bring judgement upon the devil, certainly deserving of a curse, for blasphemy: how much more should we be pure from every curse? The devil deserved a curse: but it should not have come out through the mouth of an archangel. Read the old books, and see what was in the minds of the three appointed on Mount Gerizim to bless the people, and what was in the minds of those on the other mountain to curse them. Reuben, who had defiled his parent's bed, and Zebulun, Leah's youngest son, and the children of the handmaidens, are placed on Mount Ebal ((alias Eliel)), to curse those who are worthy of a curse (Deut. 27). It would take too long to enumerate now how Jacob, who had called his sons for a blessing (Gen. 49:1), saying: "I will bless you," afterwards associates them in a curse, "Their fury is cursed, because it is fierce". And even the Lord speaks in Genesis: "Cursed be the earth in thy work" (Gen. 3:17). It is enough to have said this now, that it is not necessary to blaspheme the disciples of Christ, nor is it necessary to be contentious. For if we are the children of peace, and we wish to rest in peace, and we have approached the heavenly Jerusalem, which has received its name from peace, with those who hate peace, let us have peace: and as much as is within us, let us be at peace with all men: not only with the humble, but also with the quarrelsome; because there is no power in bearing the meek: and we permit the place of anger, displaying all meekness towards all men: not because we ought to show ourselves to be meek towards all men, by the desire of vainglory: but while we bear with all things, and do not repay injuries, these very works may become better known to all. For someone can simulate meekness and feign kindness for the sake of boasting, and for the sake of public favor before certain people. But where there is not true and genuine and solid meekness, I do not know whether he can persuade everyone that he is meek.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Paul could be fulfilling the open works of the law, either by fear of man or God, and yet have evil affections within himself.… Knowing himself to be such in his internal affections, before the grace of God which is in Jesus Christ our Lord, the apostle elsewhere confesses this very plainly.… "For we ourselves also were sometimes foolish and unbelieving, erring, serving various lusts and pleasures, living in malice and envy, hateful, and holding one another in hatred." Such was Saul even when he says that he was touching the righteousness which is in the law, without reproach.

For we also were once foolish, disobedient, deceived, serving various desires and pleasures, living in malice and envy, hateful, hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Titus 3:3-7) Someone might ask how Paul was foolish, unbelieving, wandering, and serving various desires and pleasures in wickedness and envy, hateful and hating, before the goodness and mercy of our Savior made him safe through the washing of regeneration: not by works of righteousness which he had done, but by his mercy, poured out abundantly and richly upon the apostles and believers through Jesus Christ the Holy Spirit: that, having obtained the inheritance of grace, they might possess the hope of eternal life. And indeed, we read that he was circumcised on the eighth day without objection according to the righteousness under the Law (Philippians 3:5): he was a Hebrew of the Hebrews, according to the Pharisaic Law, of the tribe of Benjamin, educated at the feet of Gamaliel, and instructed from childhood in the sacred writings (Acts 22). To which it is replied that the Jews who were versed in the Law before the coming, passion, and resurrection of the Savior, although not full, nevertheless had some righteousness: just as Simeon and the prophetess Anna were also found serving in the temple of God. But once the people cried out, "Crucify him, crucify him; we have no king but Caesar!" (John 19:15) and "His blood be on us and on our children!" (Matthew 27:25), the kingdom of God was taken away from them and given to a nation producing its fruit. From that time on, anyone who did not believe in Christ was foolish, wandering, unbelieving, and serving various desires. Does it not seem to us [you] that Paul was foolish when he had zeal for God, but not according to knowledge; and was persecuting the Church: and was keeping the clothes of those stoning Stephen? When he had been so inflamed with hatred against the Savior that he received a letter from the priests, he went to Damascus to have those who believed in Christ bound? He could not have any virtues apart from the virtue of God, Christ Jesus, or put out the burning flame of desire, since he was not a temple of God? But what could be a greater evil and envy, than to take letters against those who are absent, and to destroy Christ's disciples everywhere; not wanting Him to be saved and envying those who were able to be saved; hating Christians and consequently earning hatred from everyone? What greater error both in obedience and in folly than to want to keep the Law that was abolished, and to say: Do not touch, do not taste, do not handle, and to desire to be given milk like an infant when solid food is appearing and manly? Let us pay closer attention, and we will find in this present chapter the most obvious Trinity. For the kindness and mercy of our God and Savior, not of anyone else but of God the Father himself, justified us to eternal life through the regeneration of baptism and the renewal of the Holy Spirit, which he poured out richly upon us through Jesus Christ our Savior. The salvation of believers is the mystery of the Trinity. Some understand this passage in such a way that they think it is not about Paul and the apostles, but rather, spoken by another under the apostles' authority, about others; this is so that just as under his own name, Apollo, and Cephas spoke about the dissension and schism he was pointing out in the Corinthians, so also in the present passage, he who names himself and the apostles shows what kind of people who had believed in Christ, no matter what they were like before the regeneration of spiritual baptism. At the same time, his humility is admirable, that he, who disregarded all humility and righteousness of the Law as if it were mere refuse and garbage, rightly remembered how he served without Christ and all his flaws.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By the delay of his saving work, he has made us better disposed to accept his calling. In this is shown the "goodness and kindness of God." By this means, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would no longer be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand.

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

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

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

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

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

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

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

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

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

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

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

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

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

It is true we have not yet risen as Christ has, but we are said to have risen with him on account of the hope which we have in him. So again he says: "According to his mercy he saved us, by the washing of regeneration." Evidently what we obtain in the washing of regeneration is not the salvation itself but the hope of it. And yet, because this hope is certain, we are said to be saved, as if the salvation were already bestowed.

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

For if anyone should ask of me whether we have been saved by baptism, I shall not be able to deny it, since the apostle says, "He saved us by the washing of regeneration and renewing of the Holy Spirit." But if he should ask whether by the same washing he has already in every way immediately saved us, I shall answer: It is not so. Because the same apostle also says, "For we are saved by hope."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thus we need the Spirit abundantly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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