Titus 2
Commentary from 25 fathers
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.
ста́рцємъ тре́звєннымъ бы́ти, чє́стнымъ, цѣломⷣрєннымъ, здра́вствꙋющымъ вѣ́рою, любо́вїю, терпѣ́нїемъ:
There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability. For this reason he exhorts old men concerning these matters, "to be vigilant." For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility, and the difficulty of stirring or exciting them. Wherefore he also adds, "grave, temperate." Here he means prudent. For temperance is named from the well-tempered mind. For there are, indeed there are, among the old, some who rave and are beside themselves, some from wine, and some from sorrow. For old age makes them narrowminded.
"Sound in faith, in charity [love], in patience."
He has well added "in patience," for this quality more especially befits old men.
Homily on Titus 4
Older men should be sober, honorable, chaste, sound in faith, love, and patience. Titus, before directing him what he should say to everyone, in what he says, "But you speak what befits sound doctrine," he explains in detail what is appropriate for each age group. First what is appropriate for older men, then what is appropriate for older women, thirdly what is appropriate for young people, both men and women: although in the commandment of older women he included instructions regarding young women, so that he did not teach young children, but explained what they should be taught by older women. Finally, he fittingly established rules for servants, and for each age and condition, so that his speech becomes a guide to life and morals. Therefore, older men should be sober, or watchful, since "νηφάλιοι" means both in Greek: honorable, so that the gravity of age decorates the gravity of morals: chaste, lest they luxuriate in someone else's youth, lest they be an example for young people to ruin in their lusts after their own blood has already cooled. Healthy in faith, about which faith's health we have spoken above. However, not only healthy in faith, but also in charity and in patience, so that when they have obtained the first health of faith, they may hear from the Savior: Your faith has saved you (Mark 10:52). And elsewhere: For I have not found such great faith even in Israel (Matthew 8:10). And by means of the same health of faith, let them become the children of Abraham, concerning whom it is written: Abraham believed God, and it was counted to him for righteousness (Genesis 15:8). And Habakkuk, referring to this health of faith, says: The just lives by my faith (Habakkuk 2:3). Read the Epistle to the Hebrews of the Apostle Paul (or whichever other you think it to be, because it is already recognized among the ecclesiastical), enumerate that whole list of faith, in which it is written: By faith Abel offered to God a greater sacrifice than Cain's (Hebrews 11:4 ff.). And: Enoch was translated so that he would not see death; and Noah, believing in God, built an ark for the things he had not yet seen. And Abraham went out into a land he did not know. And so that Scripture might not seem to give no example of faith to women, it is written in the same Epistle that Sarah also received strength to conceive seed, even beyond the time of her life, because she considered Him faithful who had promised. There, the faith of Isaac, Jacob, Joseph, Moses, and Rahab, and others who the reader of the Epistle can better know, are praised. So, how is faith the health of the soul? In the same way, this health is also found in charity. And who possesses the health of charity except the one who loves God first with all his heart, with all his soul, and with all his strength? Then, hearing Christ's commandment to love one's neighbor as oneself (Matthew 5), he divides charity into two: because all the Law and the Prophets depend on these two commandments. Whoever possesses the health of charity does not envy, does not boast, does not act improperly, does not behave dishonorably, is not easily angered, does not think evil, does not rejoice in wrongdoing, but rejoices in the truth, endures all things, believes all things, hopes all things, and waits for all things (1 Corinthians 13). And because love never fails, whoever is in the health of love, he never fails. For neither tribulation, nor distress, nor hunger, nor persecution, nor nakedness, nor danger, nor sword can separate him from the health of love, which he has in Jesus Christ. What shall I say about the sword and other minor things that cannot divide him who possesses the love of health when neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate him who has the love of health in Jesus Christ? If we understand the health of love, let us take an example from the Scriptures of those who are in the weakness of love. The Savior says about the end times: Because iniquity hath abounded, the love of many shall wax cold (Matthew 24). For love is warm in those who are fervent in spirit, but cooling, freezing, and cold in those who have received the hardest blasts of the North Wind. "For from the north shall an evil break forth upon all the inhabitants of the land" (Jer. 1:14). Ammon too became hot in carnal desire for his sister Thamar because of this coldness of charity (2 Kings 13). Let us, then, fear lest we too are ever overcome by this infirmity of charity. Indeed, it sometimes happens that our first holy love is for a virgin or any other woman, and when our mind has been softened by affection, the healthy state of charity gradually fades away and begins to grow weak, and carries the loving soul to its last breath. Hence the Apostle rightly and prudently charges Timothy to encourage younger women to preserve their chastity in all things (1 Tim. 5). But all chastity is in flesh and spirit and soul, lest our eye be offended, lest we become enchained by the beauty of a woman's face, lest listening to sweet words delight us, lest our heart be first softened by counterfeit conversation. Therefore let them be careful, as we have said, both young and old, both girls and elderly women, and let them guard their hearts with all diligence: lest through the health of their love, the sickness of charity enters, and through holy love, unholiness becomes love, which draws them towards hell. Let him who is sound in faith, who is sound in charity, also be sound in patience: and patience, which is especially tested in temptations: because it is of no benefit to have the wealth and merchandise enumerated above, unless all the goods and merchandise with which the ship is laden are preserved in the storm, and, being blown hither and thither by winds, the things which have been well acquired are saved without shipwreck. For he who shall have persevered even to the end, he shall be saved (Matthew 24:13).
Commentary on Titus
Elders must be sober, honorable, self-controlled, sound in faith, in love, and in patience.
Elders must be sober. For old age is mostly followed by slowness and sluggishness. This, therefore, corrects it.
be [εἶναι]. For the common expression is, "must be" [εἶναι δεῖ].
self-controlled [σωφροσύνη]. He basically says careful [Φρονίμους]. For self-controlled is, as it were, soundness, the salvation of the mind. For self-control would not have been sought after by the aged in matters of immorality, as this is generally acknowledged.
patience. Paul rightly says that they ought to have patience. For irritability clings to old age.
Commentary on Titus
Since the deficiency of old age is laziness, slowness, and difficulty of movement, he therefore says that they should "be vigilant," that is, be watchful and ready for every duty.
By temperate he here means those who are prudent, possessing a sound state of mind. For even among the elderly there are people who are frenzied, raging, and senseless — some from wine, others from faintheartedness.
Patience is especially fitting for the elderly, on account of their irritability and short temper.
Commentary on Titus
Then he explains this in detail: first, he proposes a sound doctrine against perverse living; second, against heretics and errors, at but avoid foolish questions (Titus 3:9). In regard to the first he does two things: first he instructs different classes of people; second, people in general, at admonish them to be subject (Titus 3:1). In regard to the first he does two things: first, he shows how to instruct free men; second, how to instruct slaves, at exhort servants (Titus 2:9). First, he shows how to instruct free men by word; second, by example, at in all things show (Titus 2:7). In regard to the first he does two things: first, he shows how the old should be instructed; second, the young, at exhort young men. In regard to the first he does two things: first, he shows how to instruct old men; second, old women, at the aged women. But it should be noted that some of the things to which old age disposes a person are good: first, he mentions these; second, the good things to which old age is not suited, at sound in faith.
Among the good things to which old age disposes, one is contempt of pleasures; the other is perfection in wisdom and prudence.
Of course, old age breeds contempt for pleasures, because the bodies of young men are warm with natural heat which incites them to bodily pleasures found especially in food and drink and sex. But old age inclines a person to avoid such things, for old men are used to self-denial: I am this day eighty years old; can I discern what is pleasant and what is not? (2 Sam 19:35). He says, therefore, that the aged men may be sober in the use of food and drink, and chaste in matters of sex: after I have grown old, and my husband is old, shall I have pleasure? (Gen 18:12)
But if old age disposes one this way, why this advice?
I answer that it sometimes happens that old men, as a result of perversity, indulge in childish sins: the child shall die a hundred years old, and the sinner a hundred years old shall be accursed (Isa 65:20). There are two reasons why this happens: for an old man is inclined thus in one way, and a young man in another. For a young man is incited to this by the lust of passion, but an old man by choice, for two reasons: first, no one wishes to exist without pleasures, and the more one seeks them, the more troublesome they are. But old men suffer many discomforts and natural defects; therefore, when they do not have spiritual pleasures, they search for bodily ones. The second is that a young man is sometimes bridled by shame; but old men, according to the Philosopher, are without shame because they are old and experienced. Young men are by nature vain and easily embarrassed; therefore, they are restrained, but not so old men.
Again, old age disposes one toward prudence because of long experience: wisdom is with the aged, and understanding in length of days (Job 12:12); how attractive is wisdom in the aged, and understanding and counsel in honorable men! (Sir 25:5) Hence he adds, prudent.
Yet it sometimes happens that an old man is a fool: my soul hates three kinds of men; an adulterous old man who lacks good sense (Sir 25:2). And there are two things which make an old man a fool, for good sense is acquired by experience. Therefore, if they do not occupy themselves in the good when they are young, they are imprudent in old age: you have gathered nothing in your youth; how then can you find anything in your old age? (Sir 25:3) And there is another reason, namely, that sometimes, when they are young, they abound in pleasures and especially in superfluous foods; as a result their brain dries: wine is a mocker, strong drink a brawler; and whoever is led astray by it is not wise (Prov 20:1).
Then he lists the things to which old age is opposed: first of all, faith; second, love; third, patience.
In regard to the first he says, bid them be sound in faith, because without faith it is impossible to please him (Heb 11:6). But the reason why some are not sound in faith, especially in regard to new things which are proposed for the old to believe, is twofold: first, old men are not firm in anything new, because they presume on their own wisdom, and consequently, do not believe others: both the gray-haired and the aged are among us (Job 15:10). Again, it is a natural vice of old men to be incredulous, because they have found themselves deceived very often; consequently, they always use such words as 'perhaps' or 'maybe' and adverbs that are temperate and suggestive of doubt. But disbelief is opposed to faith: he who is unfaithful deals unfaithfully (Isa 21:2).
In regard to the second, he says, in love, which is the fulfillment of the law. And he advises love for two reasons: first, because among the old there is little friendship, since love is nourished by being together. But no one wishes to stay long with those who are sad. And old people are sad, with the result that they have no friends. Second, because old people are interested in useful friendships, just as the young are interested only in pleasurable friendships: for old people need sustenance.
In regard to the third he says, in patience, which he advises for three reasons: first, because old men are troubled with many evils and inconveniences; hence, they must be patient with their defects. Second, because they live with their memories; hence they always speak of the good old days, whereas young men live in hope of good things yet to come. Thus, the old are inclined to be impatient for two reasons: namely, because of the good things they once had but now lack; hence Boethius says: the greatest misery is to have been happy; Jerusalem remembers in the days of her affliction and bitterness all the precious things that were hers from days of old (Lam 1:7). Again, because they live in their memories, it turns out that some who now scorn them were formerly worse; and therefore this troubles them: but now they make sport of me, men who are younger than I, whose fathers I would have disdained to set with the dogs of my flock (Job 30:1). The third reason is that the closer an old man gets to the end of his life, the more he desires to live; hence, noting that he is failing, he becomes all the sadder.
Commentary on Titus
The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;
πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους,
ста́рицамъ та́кожде во ᲂу҆краше́нїи ст҃олѣ̑пнымъ, не клевети̑вымъ, не вїнꙋ̀ мно́гꙋ порабощє́ннымъ, доброꙋчи́тєльнымъ,
It is evident, then, in my opinion, that she will charge herself with remedying, by good sense and persuasion, each of the annoyances that originate with her husband in domestic economy. And if he do not yield, then she will endeavour, as far as possible for human nature, to lead a sinless life; whether it be necessary to die, in accordance with reason, or to live; considering that God is her helper and associate in such a course of conduct, her true defender and Saviour both for the present and for the future; making Him the leader and guide of all her actions, reckoning sobriety and righteousness her work, and making the favour of God her end. Gracefully, therefore, the apostle says in the Epistle to Titus, "that the eider women should be of godly behaviour, should not be slanderers, not enslaved to much wine; that they should counsel the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed."
The Stromata Book 4
Therefore, he wants those for whom “the Lord is their portion” to be sober, to fast, to be vigilant at all times, but especially when they are present at the altar to pray to the Lord and to offer sacrifices in his presence. These commands preserve their force. They ought to be maintained in strict observance. The apostle confirms these as laws of the new covenant. In the same way, setting up the rules of life for the priests or the chief priests to this, he tells them that they ought not to be enslaved “to much wine” but to be “sober.” Sobriety is the mother of virtues, drunkenness the mother of vices.
Homilies on Leviticus 7.1
Ver. 3. "The aged women likewise, that they be in behavior as becometh holiness."
That is, that in their very dress and carriage they exhibit modesty.
"Not false accusers, not given to much wine."
For this was particularly the vice of women and of old age. For from their natural coldness at that period of life arises the desire of wine, therefore he directs his exhortation to that point, to cut off all occasion of drunkenness, wishing them to be far removed from that vice, and to escape the ridicule that attends it. For the fumes mount more easily from beneath, and the membranes (of the brain) receive the mischief from their being impaired by age, and this especially causes intoxication. Yet wine is necessary at this age, because of its weakness, but much is not required. Nor do young women require much, though for a different reason, because it kindles the flame of lust.
"Teachers of good things."
And yet thou forbiddest a woman to teach; how dost thou command it here, when elsewhere thou sayest, "I suffer not a woman to teach"? (1 Tim. ii. 12.) But mark what he has added, "Nor to usurp authority over the man." For at the beginning it was permitted to men to teach both men and women. But to women it is allowed to instruct by discourse at home. But they are nowhere permitted to preside, nor to extend their speech to great length, wherefore he adds, "Nor to usurp authority over the man."
Homily on Titus 4
3–5Similarly, with holy habits, not inciting, not serving much wine; teaching well, that they may instruct young women towards chastity, that they may love their husbands, that they may love their children: modest, chaste, having diligence of the house, kind, submissive to their husbands, that the word of God may not be blasphemed. Although the apostle Peter has commanded that husbands should give honor to their wives as to a weaker vessel, nevertheless it is not to be judged that a wife, who has a weak vessel of the body, is at once weaker also in soul. Hence they are now commanded that also in them that of the Apostle may be fulfilled: Virtue is made perfect in weakness (2 Cor. 12:9), and it is said that they may have all things, which are commonly commanded to old men, in that namely which he says: Similarly the aged women, that is, as elderly men, in all things honorable, sober, modest, healthy in faith, and charity, and patience, and for their gender this may have as their own, that they may be with holy habits, or as it is read better in Greek, ἐν καταστήματι ἱεροπρεπεῖς, that even their own conduct and movement, expression, speech, silence, they may prefer a certain sacred dignity of decorum. And because this type of woman is usually talkative, in accordance with that: "And at the same time they also learn to be idle and wander around from house to house. Not only are they idle, but also gossips and busybodies, saying things they shouldn't" (1 Tim. 5:13): therefore He wishes that they not be provocative, that is, not accusers, not such that they please others, and speak ill of others. Or certainly because they have already crossed adolescence themselves, they argue about the ages of young girls, and say: "She is adorned thus, she combs her hair thus, she walks like this: she loves him, she is loved by him": and even if these things are true, they should not accuse others so openly, but rather correct themselves in secret with the love of Christ, and teach more to not do rather than publicly accuse them of what they did. These ages usually indulge in bodily lust (although there are many who are not shy about their gray hairs, and trembling young girls are composed before a flock of grandchildren), giving themselves up to wine for pleasure; and when they have appeared wise and eloquent to themselves between cups, they assume a kind of morality, speaking this which they see in themselves, and not remembering what they were. And let old women be prohibited from too much drinking of wine, because what in young women is desire, in old women it is drunkenness. And how can an old woman teach young girls chastity, when if she herself has imitated the drunkenness of an old woman, she cannot be chaste? And he expressed emphatically: Do not be enslaved to much wine. For it is a kind of slavery and a miserable condition for a person's senses to be occupied by wine, and not to be one's own, but that of the wine. Therefore, because he taught what kind of old women they should be at first, and after those things which are common with old men, he also exposed their own particularities, that they may be full of honest and holy decorum: neither accusers, nor detractors of others, nor having their senses occupied by wine. Now, following his doctrine, he allows them the reins, so that when they are such, they may have the freedom to teach the good things. For although he said elsewhere, "But I do not allow women to teach" (1 Tim. 2:12), it is to be understood that for them the doctrine should be removed. However, they should teach young girls as if they were their own daughters. First, chastity: because the enemy fights more fiercely against it in the flourishing age, and all its virtue is directed against women in the womb; then that they may love their husbands, care for their children. Which doctrine is to love their husbands; is it not established in the heart of the lover rather than in the speech of the teacher? She wants to love her husband chastely: she wants a chaste love between man and woman, so that, with modesty, and reverence, and as if compelled by the sex, she may rather give her due to her husband than demand it of him, and she believes that she must perform the work of her children before the eyes of God and the angels: thus she will not even be ashamed of her secret bedroom, and the darkness of the night, and her closed bedroom, when she has considered that all things are open to the eyes of God. But they love their children thus, if they educate them in God's discipline. Moreover, not wanting to sadden them by teaching what is good, and granting them the freedom to sin ((or of sinning)), is not loving one's children, but hating them. Young girls, too, are to be educated to have diligence in the house. And because it could happen that the diligence of the house is governed with severity, and thus by this precept of the Apostle, the matron becomes severe towards her servants: therefore, he coupled kindness: so that then she would believe that her husband was ruling the house well if he commanded the servants with kindness, not in fear. And also [women] subject to their own husbands: lest perhaps they remember not God's sentence, and by occasion of riches or nobility, despise the divine ordinance, whereby they are subject to their husbands. For he saith: 'Thy will be to thy husband, and he shall have dominion over thee' (Gen. 3:16). The prudence to be observed in the Holy Scriptures is that the Lord did not speak to the man, saying, "You shall rule over your wife," but to the woman herself, that she might leave to her obedience the reward, since it is in her power, if she desires to obey the precepts of God, to serve her husband and to be subject to him as to a husband, so that it might be in some way a free servitude, full of love, serving her husband while she fears offending him. For indeed, man was not created for the sake of woman, but woman for the sake of man. And while the head of the woman is the man, the head of the man is Christ. Whatever wife does not submit herself to her husband, that is, to her head, is guilty of the same offense as the husband who does not submit himself to Christ, his head. But the word of the Lord is blasphemed, either when the first sentence of God is despised and considered of no account, or when the Gospel of Christ is defamed, while it desires, contrary to the law and faith of nature, that which is Christian and subject to the law of God, to command the husband. Even pagan women serve their husbands according to the common law of nature.
Commentary on Titus
These are elders in age only, though some have taken the position that the women held an office analogous to that of male presbyters.
Commentary on Titus
The women are to be decently adorned, reverent and dignified.
Commentary on Titus
likewise, older women must be respectful in behavior, not slanderers, not enslaved to much wine, teachers of what is good.
— [OECUMENIUS] likewise, older women. Paul refers to the deaconesses.
Respectful. From this Paul means clothing. [end of the excerpt by Oecumenius Π f. 173v; A f. 186r anonym; B f. 225r; G f. 314v] —
behavior. From this attire, Paul says, they showed modesty and the fact of engaging in sacred services.
not slanderers. For from wine follows slander: and especially because the violence that comes of wine is hostile to weaker old age.
teachers of what is good. And how does it hinder women from teaching elsewhere? And we say that here it speaks about an exhortative speech addressed to household members, but there it is about sitting in public and speaking in the assembly. And that it has made them participants only of the teaching which is imparted at home is made clear by what follows.
Commentary on Titus
The passage speaks of elderly women who should appear dignified both in their outward appearance and in their clothing. Some, however, think that the reference here is to deaconesses, from whom the apostle requires that even in their very attire they should appear befitting, that is, in keeping with their sacred ministry.
Since in old age a person grows cold, an inclination toward wine appears, and then, being unable to restrain himself, as one who is weak, he is overcome not by moderate but by excessive use of wine, and from this arises a tendency toward slander.
How then does he say in another place: "but I suffer not a woman to teach" (1 Tim. 2:12)? There he speaks of public teaching in the church, which is not permitted to women, but here of teaching at home, and moreover only of younger women. That this is what the apostle says, listen to what follows.
Commentary on Titus
Then, he shows how the aged women are to be instructed: first, how they are to be instructed in regard to their life; second, in their doctrine. In regard to the first he does three things: first, he shows how they are to be instructed as to their attire; second, as to food; third, as to speech.
In regard to the first he says, in holy attire, i.e., not in wanton and loud dresses; and this is becoming for every woman: do not let yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes (1 Pet 3:3); women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire (1 Tim 2:9). But old women in particular should observe this, because it is expected that young women will adorn themselves modestly for their husband's sake: and this modesty should be manifest in every movement of their body: a man's attire and open-mouthed laughter, and a man's manner of walking, show what he is (Sir 19:30). In regard to the second he says, not false accusers. For two faults are glaring in the aged: one is common to everyone who is old, namely, that they are suspicious, because they have witnessed many evils, which they presume will be true of others. The other is true particularly of women, namely, that they are jealous. But both these faults are found in an old woman: for by reason of her age she is suspicious, and by reason of her sex she is jealous: there is grief of heart and sorrow when a wife is envious of a rival, and a tongue-lashing makes it known to all (Sir 26:6). Consequently, he says, not false accusers.
In regard to food he says, not slaves to much wine; and of the men he says, be sober. And he says, not slaves to much, because sometimes they use it to warm themselves.
In regard to doctrine he says, teaching well. But this does not seem to agree with 1 Corinthians: the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate (1 Cor 14:34); or with 1 Timothy: let a woman learn in silence with all submissiveness. I permit no woman to teach (1 Tim 2:11).
I answer that public teaching of the people is forbidden to women; but private teaching within the family is permitted to them: the words of Lemuel, king of Massa, which his mother taught him (Prov 31:1); when I was a son with my father, tender, the only one in the sight of my mother, she taught me and said to me, let your heart hold fast my words and keep my commandments, and live (Prov 4:3).
And he says well, that they may teach the young women to be wise. This he says to the old women rather than to the old men, because the former sometimes teach the old wives' fables instead of useful facts, and also because they are with the children and the family more than the men are.
Commentary on Titus
That they may teach the young women to be sober, to love their husbands, to love their children,
ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
да ᲂу҆цѣломꙋ́дрѧтъ ю҆́ныѧ, мꙋжелю́бицамъ бы́ти, чадолю́бицамъ,
4–5Ver. 4. "That they may teach the young women to be sober."
Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober.
"To love their husbands."
This is the chief point of all that is good in a household, "A man and his wife that agree together." (Ecclus. xxv. 1.) For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? as on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or aught else. Nor has he said merely to be at peace, but "to love their husbands." For where love is, no discord will find admittance, far from it, other advantages too spring up.
"To love their children." This is well added, since she who loves the root, will much more love the fruit.
"To be discreet, chaste, keepers at home, good." All these spring from love. They become "good, and keepers at home," from affection to their husbands.
"Obedient to their own husbands, that the word of God be not blasphemed."
She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things.
"That the word of God," he says, "be not blasphemed."
See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. ii. 2); and here, "that the word of God," and the doctrine, "be not blasphemed." For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if thou gain nothing else, and do not attract thy husband to embrace right doctrines, yet thou hast stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation.
Homily on Titus 4
4–5so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, homemakers, kind, submissive to their own husbands, so that the word of God may not be reviled.
so that they may train the young women. Paul is not speaking only about their daughters but of women in general, and for the younger to be subordinate to the older.
to love their husbands. This is the head of all duties that exist in the family, from which the rest arise.
to love their children. For she who loves the root will also love the branches.
homemakers. Paul says "homemaker", those who manage the household affairs. However, such guardians are concerned neither with their own nourishment nor with untimely departures.
so that the word of God may not be reviled. For if a husband were unfaithful, having a faithful wife, but not submissive and corrupt, the very faith would be slandered which such women have. Do you see that Paul writes this, having especially the care of preaching?
Commentary on Titus
Not only their own daughters, but all who are young in age. Let each older woman "instruct" the younger, and above all in the most important domestic good — "to love their husbands." When this is present, everything else will follow: order in the home and abundance in possessions; but when this is absent, even if everything else were present, it will all slip away.
He who loves the root, that is, the father, will all the more love the fruits as well, that is, the "children."
Commentary on Titus
Then when he says, to love their husbands, he shows how the young are to be taught: first, the young women; second, the young men, at exhort young men. In regard to the first he does three things: first, he shows how young women should behave toward their husbands; second, toward themselves; third, toward their subjects.
In regard to the first he says, to love their husbands. For love is a husband's due: a good wife is the crown of her husband (Prov 12:4); my soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men: agreement between brothers, friendship between neighbors, and a wife and husband who live in harmony (Sir 25:1).
Or in this way, that they teach the young women and men, as they teach prudence to youth and men. But the first exposition is better.
To love their children. This is natural: can a woman forget her sucking child, that she could have no compassion on the son of her womb? (Isa 49:15).
And note that he says, to love their husbands, to love their children; namely, amor towards their husbands and dilectio towards their children, because the love shown their husbands is more ardent, and that shown children is more natural.
Commentary on Titus
To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
σώφρονας, ἁγνάς, οἰκουρούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται.
цѣломⷣрєннымъ, чи̑стымъ, до́мы до́брѣ пра́вѧщымъ, бл҃ги̑мъ, покарѧ́ющымсѧ свои̑мъ мꙋжє́мъ, да не сло́во бж҃їе хꙋ́литсѧ:
A wife who loves her husband will be both chaste and blameless, that is, pure in both body and mind, free from mingling with outsiders and from lustful desire; and she will also be a good manager of the home, that is, a housewife. Loving her husband, she also takes care "of the house," not being occupied with adornments, nor luxury, nor untimely expenditures. And whom else would she seek to please, having already pleased her beloved? See how Paul, who previously drew people away from worldly cares, now devotes great diligence to domestic affairs, because when these matters are in good order, spiritual matters will be in good order as well.
Do you see that he is primarily concerned with preaching, and not with worldly affairs? If a believing wife, living with an unbelieving husband, is not virtuous, then the blame is transferred to the faith.
Commentary on Titus
But in regard to themselves he says three things: the first pertains to reason, to be discreet: house and wealth are inherited from fathers, but a prudent wife is from the Lord (Prov 19:14). And this advice is necessary, because their youth and their sex are contrary to discretion. The second pertains to the concupiscible appetite, namely, that they be chaste. The third pertains to the irascible appetite, namely, that they be sober. A holy and shamefaced women is grace upon grace (Sir 26:19).
But in regard to things under their care: first, he states what should be entrusted to their care; second, how to exercise care; third, the reason behind this advice.
In regard to the first he says, having a care of the house: the wisdom of a woman builds her house, but folly with her own hands tears it down (Prov 14:1).
But in exercising care a woman should observe two things, for women are easily angered: there is no anger above the anger of a woman (Sir 25:23); therefore, he says, gentle. As if to say: let them govern in meekness. The other thing she must observe is subordination, because when a woman has power she tries to oppose her husband's plans: a woman, if she have superiority, is contrary to her husband (Sir 25:30). Therefore, he says, obedient to their husbands; hence it is said: your desire shall be for your husband, and he shall rule over you (Gen 3:16). And this, that the word of God be not blasphemed, i.e., that their disobedience not be an occasion for blasphemy.
All these points are mentioned in Tobit 10:13, where it is stated that Raguel and Sarah admonished their daughter to honor her father- and mother-in-law, to love her husband, to take care of the family, to govern the house and to behave herself irreprehensibly.
Commentary on Titus
I should favour anything that would increase the present enormous authority of women and their creative action in their own homes. The average woman, as I have said, is a despot; the average man is a serf. I am for any scheme that any one can suggest that will make the average woman more of a despot. So far from wishing her to get her cooked meals from outside, I should like her to cook more wildly and at her own will than she does. So far from getting always the same meals from the same place, let her invent, if she likes, a new dish every day of her life. Let woman be more of a maker, not less.
What's Wrong with the World, Woman (1910)
Young men likewise exhort to be sober minded.
τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν,
ю҆́ношы та́кожде молѝ цѣломꙋ́дрствовати.
Ver. 6. "Young men likewise exhort to be soberminded."
See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger. But the whole instruction of men he assigns to Titus himself. For nothing is so difficult for that age as to overcome unlawful pleasures. For neither the love of wealth, nor the desire of glory, or any other thing so much solicits the young, as fleshly lust. Therefore passing over other things, he directs his admonition to that vital point. Not however that he would have other things neglected; for what says he?
Homily on Titus 4
6–8Similarly, exhort the youth to be pure in all things, setting yourself as an example of good works in teaching, integrity and chastity, in sound and irreproachable speech, so that the outsider may respect us, having nothing bad to say about us. Just as what he had said previously, "Similarly, with elderly women dressed in a sacred manner," we said the similitude of elderly women should be referred to as the elderly; and so now with what he introduced: Similarly, exhort the youth to be pure, we think this similitude applies to the youth in relation to the elderly, and through the elderly to the elderly, so that they may have the sobriety of the elderly, and be honorable and pure, and sound in faith, and charity, and patience. But with regard to the elderly, he places them in the sanctity of their attire so that they may not be accusers, not slavishly devoted to much wine, teaching well, and so forth. But this has particular bearing on young men, that they should be pure in all things, namely in mind as well as body, as much in action as in thought, so that there might be no suspicion of indecency in the young man. And although some among the Latins think that it should be read thus: "Likewise exhort young men to be of honourable character, and afterwards to bring forth, in all things showing thyself a pattern of good works", nevertheless, let us know that, in all things, reference must be made to the higher, that is, to exhort them to be of honourable character in all things. It must also be known that continence is not only necessary in physical works and in the desire of the soul, but in all things, so that we do not seek undue honors, we are not inflamed by avarice, and we are not overcome by any passion. "Showing thyself," he says, "a pattern of good works." It is of no use for someone to be practised in speaking and to have learned the language for speaking, if he has more instructed by his example than by his word. Finally, whoever is shameless, although he be eloquent, if he exhorts those who hear him to chastity, his speech is feeble, and he does not have authority to exhort. And, vice versa, although he may be rustic and slow in speaking, if he is chaste, he can impel men to a likeness of life by his example. That which it says, "in incorruption," must be accepted as meaning that incorruption properly signifies virginity. Finally, those who are virgins are commonly called incorrupt; and those who have ceased to be virgins are called corrupt; and we say, she who was once a virgin, is corrupted. Wherefore I think that Titus, before he was occupied with the work of the flesh, received baptism as a believer of the Gospel, and remained a virgin, and is now reminded by the Apostle to show the form of incorruption; but we do not see this incorruption in Timothy. For when he said to him, Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in faith, in chastity (1 Timothy 4:12), he was silent about incorruption and only mentioned chastity. However, purity even in celibacy can be understood without virginity. Unless we take purity in the mind and incorruption in the body as it is written elsewhere in the definition of a virgin: That she may be holy both in body and in spirit (1 Corinthians 7). He himself then added: in doctrine, in incorruption, in chastity. We might even interpret chastity and incorruption in the integrity of doctrine, but what particularly follows, "with wholesome speech that cannot be condemned," should have its own precept regarding the instruction of doctrine. However, when he says "speech cannot be condemned," he does not mean that anyone is so eloquent and wise that no one ever criticizes him (for both apostles and evangelists are criticized by heretics and pagans), but that he does not say or do anything worthy of criticism, though his opponents are ready to condemn him. And since there are many who are disobedient, vain talkers and deceivers of minds, who hate the one admonishing at the gates, and abominate holy discourse, therefore in all things let us set an example of doctrine, in integrity, in chastity, in sound and irreprehensible speech: that the adversaries of our life and doctrine, terrified by our soundness, may not dare to accuse, that is, to fabricate anything likely in accusation. And indeed we see some such today in churches (although this is a rare thing), of such gravity and continence that even from adversaries they have testimony, and it is said, that is a great man, and of holy conversation, and of good and proper behavior, if he were not a heretic. For there is no one of such unrestrained impudence that he can accuse the bright rays of the sun of darkness, and cast the clear light of night into obscurity. Hence also the Apostle, aware of this, says: To take away occasion from them that desire occasion (2 Cor. 11:12). Yet he can be understood to mean he who is an adversary, and that is the devil, who is the accuser of our brethren, as John the Evangelist preaches: who when he has nothing evil to accuse us of, is put to shame, and the accuser cannot accuse. But in the Latin language, devil signifies accuser.
Commentary on Titus
He also urged the younger men to be sensible; presenting yourself as a pattern of good works in everything, in teaching, showing incorruptibility, dignity, sound speech, and blamelessness; so that the opponent may be ashamed, having nothing evil to say about us.
Do you see how appropriately Paul arranged it, appointing women as teachers of women and elderly women, and Titus himself to the men?
to be sensible. For nothing is so hostile to youth as the erotic love [ἔρως] of the body.
Commentary on Titus
He appointed the elders as teachers for the younger, women for women; for the "young men" – Titus himself, a man for men: everywhere he observes propriety. In what, then, should they be instructed and admonished? "To be self-controlled," for in youth the fire of shameful pleasures causes the most harm, which must be extinguished, and one must strive "to be self-controlled."
Commentary on Titus
Then he teaches Titus how to instruct the young men, namely, that they be sober: he repeats this, because drunkenness is the source of many vices: be sober (1 Pet 5:8).
Commentary on Titus
In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, ἀφθαρσίαν,
Ѡ҆ все́мъ (же) са́мъ себѐ подава́ѧ ѡ҆́бразъ до́брыхъ дѣ́лъ, во ᲂу҆че́нїи незави́стное {цѣ́лость}, че́стность, нетлѣ́нїе,
For considering not his own advantage but the advantage of many, that they might be saved, he judged it more necessary than his own rest to remain with the brethren, and to have a care for them; who also would have him that teacheth to be "in doctrine"
Alexandria Canonical Epistle
Finally, Paul instructed Titus, whom he addresses directly about attaining perfection in the practice of the true religion, in this admonition: “Show yourself in all respects a model of good deeds, and in your teaching show integrity, gravity and sound speech that cannot be censured, so that an opponent may be put to shame, having nothing evil to say of us.” This teacher of the Gentiles and the chosen leader of the church, conscious of Christ who spoke and dwelt within him, knew that the plague of a deadly eloquence would rise up against him.… For this reason, he wished the bishop to possess learning, the consciousness of the faith and the knowledge of argument that would withstand godless lying and insane objections.
On the Trinity 8.1
7–8Ver. 7. "In all things showing thyself a pattern of good works."
Let the elder women, he says, teach the younger, but do thou thyself exhort young men to be soberminded. And let the luster of thy life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences.
Ver. 7, 8. "In [thy] doctrine showing uncorruptness, gravity, sincerity, Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you."
By "him that is of the contrary part," he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it.
Homily on Titus 4
As far as we are concerned, our consciences are all that matters. As far as you are concerned, our reputation among you ought not to be tarnished but influential for good. Mark what I’ve said, and make the distinction. There are two things, conscience and reputation; conscience for yourself, reputation for your neighbor. Those who, being clear in their consciences, neglect their reputations, are being cruel; especially if they find themselves in this position. The apostle writes about this to his disciple: “Showing yourself to all around you as an example of good works.”
Sermons 355.1
presenting yourself as a pattern of good works. Let it be, Paul says, that your life is a common teaching and example to all.
in teaching. Providing common understanding. Therefore, offering integrity, familiarity, and a certain humility in teaching.
showing incorruptibility. That is, community and something like straightforwardness.
dignity. That is, not as a ruler, nor as one speaking to subjects, but gently as to children.
Commentary on Titus
Let the older women teach the younger women, and you yourself teach the young men. However, let the common school and model of virtue be your radiant life, set before all like a master image displayed in the sight of everyone who wishes to learn something good from it.
This expression depends on the general phrase: show. So that what you teach, he says, may not be corrupt and false, but sound and having the correct meaning.
So that the teaching may have nothing youthful or disturbing to the foolish, but that everything may be reverent and worthy of God.
Commentary on Titus
Above, the Apostle instructed Titus what to teach those under his care. But because actions speak louder than words, he tells him to teach especially by example. First, in a general way; second, in greater detail, at in doctrine; third, he gives the reason for this advice, at that he who is on the contrary part.
He says, therefore: since you are young, show yourself an example of good works. For a prelate should be a pattern for his disciples to follow: be imitators of me, as I am of Christ (1 Cor 11:1); for I have given you an example, that you also should do as I have done to you (John 13:15).
Then when he says, in doctrine, he mentions the specific matters in which he should be an example. First, he shows the field in which he should be active, namely, in doctrine, for this is expected of a prelate: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15). And this applies in a special way to Titus, because he has other bishops under him; for he was told above that he should ordain elders in every city (Titus 1:5); therefore, he must give them an example of doctrine by teaching others: take heed to yourself and to your teaching (1 Tim 4:16).
Second, he advises him in regard to his manner of life: first, to avoid evil: cease to do evil (Isa 1:16); hence he says, in integrity, by being incorrupt. For just as the body loses its integrity by the corruption of its members, so the soul by the corruption of sin. But in a prelate there is integrity of the senses by prudence, of the affections by charity, and of the body by chastity: may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ (1 Thess 5:23). Second, that he be grave in the good things he does through charity. For a grave, or heavy, thing has two marks: first, it sinks, and for this it is criticized: O you sons of men, how long will you be grave of heart (Ps 4:3). The second is that it is stable and firm; hence he says, in gravity, which is commended in a psalm: I will praise you in a strong people (Ps 34:18).
Commentary on Titus
Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
λόγον ὑγιῆ, ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων περὶ ἡμῶν λέγειν φαῦλον.
сло́во здра́вое, незазо́рное, да проти́вный посрами́тсѧ, ничто́же и҆мѣ́ѧ глаго́лати ѡ҆ на́съ ᲂу҆ко́рно.
sound speech. Clearly, that of the doctrines. For when these are added to the teaching, he who opposes, whether the slanderer or the heretic, will be ashamed, finding no hold at all against us.
Commentary on Titus
That is, orthodox, containing nothing blameworthy.
The adversary he calls either the devil, or anyone who serves him.
Commentary on Titus
Then he shows how he should act in doctrine and in word; and he says that he should have the sound word that cannot be blamed or corrupted by falsity: follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus (2 Tim 1:13); fine speech is not becoming to a fool; still less is false speech to a prince (Prov 17:7). Then in regard to the manner he says, that cannot be blamed, i.e., that it be spoken in due season with all propriety and in a way that will incline men to correct themselves: a proverb from a fool's lips will be rejected, for he does not tell it at its proper time (Sir 20:20).
The end of teaching is that he who is on the contrary part may be afraid, having no evil to say of us. As if to say: if everyone acts properly, namely, prelates and subjects, your adversaries cannot harm you: for it is God's will that by doing right you should put to silence the ignorance of foolish men (1 Pet 2:15); give the enemy no occasion to revile us (1 Tim 5:14).
Commentary on Titus
Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι, ἐν πᾶσιν εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,
Рабы̑, свои̑мъ господє́мъ повинова́тисѧ, во все́мъ благоꙋгѡ́днымъ бы́ти, не прекослѡ́внымъ,
9–10Ver. 9. "Exhort servants to be obedient to their own masters, and to please them well in all things."
Dost thou see what he has previously said, "that he that is of the contrary part may be ashamed, having no evil thing to say of you." He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not "speech that cannot be condemned," but it gives great handle to the unbelieving, and opens the mouths of all against us.
"Not answering again."
Ver. 10. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things."
Thus he has well said in another place, "Doing service as to the Lord, and not to men." For if thou servest thy master with good will, yet the occasion of this service proceeds from thy fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation.
"Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things."
When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously infixed in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters' ease.
"Not answering again, not purloining"; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters' concerns, and obedient to their commands.
Homily on Titus 4
9–10Slaves should be subject to their masters in all things: pleasing, not contradicting, not stealing; but showing all good faith, so as to adorn the doctrine of our Savior God in all things. For our Lord and Savior, who says in the Gospel: Come to me, all you who labor and are burdened, and I will refresh you (Matt. 11:28), considers no condition, age, sex, or beatitude to be foreign. Therefore, now the apostle establishes precepts for the servants and members of the body of Christ as part of the Church. And just as he taught Titus how he should instruct the old men, old ladies, young girls, and young men above, he now establishes appropriate precepts for the servants. First, that they should be subject to their masters in all things. But in all these things which are not contrary to God: so that if the master commands something which is not adverse to the holy Scriptures, then the servant should be subject to the master. But if he commands something contrary, then the spirit should obey the master rather than the body. Pay careful attention to how he decrees precepts suitable for people. Servants, he says, should be subject to their masters in all things (Ephesians 6:5). In another place, discussing sons, he says: "Children obey your parents" (Colossians 3:20). For it is right for sons to obey their parents, just as servants are subject to their master. Nor should we consider it contradictory that in another letter he says, "Women, be subject to your husbands" (Ephesians 5:22; Colossians 3:18), and in this one he asserts that wives are subject to their husbands, as if he uses the same word for both servants and wives. For in a sense, a husband is the lord of his wife. "He will rule over you," he says (Genesis 3:16). The Savior himself was subject to his parents (Luke 2), but this was when he was still only twelve years old and not yet of an age to inherit his kingdom. And it is also written elsewhere of him: "When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all" (1 Corinthians 15:28). And all things will be subject to him when he says, "The Lord said to my Lord, 'Sit at my right hand, until I make your enemies your footstool '" (Psalm 110:1). In subordinate servants the Lord is subject. And just as it is said to be a curse for us when it is not a curse but a true blessing, so it is written for us, either subject or not subject: whether we are subject to God or not. Some read this passage as follows: Let servants be subject to their masters, and after they have distinguished this, they infer, please in all things: whereas in Greek there is a different order of reading, that is, let servants be subject to their masters in all things; so that it follows, to be pleasing: which, though not fully, can still be interpreted in part, as pleasing to themselves: so that the divine sentence does not seem unjust to them on their own terms. But how can a poor person be saved according to their own measure; and a woman in her sexual weakness is not excluded from the kingdom of God, and every condition can receive happiness according to its own order: Thus let slaves be pleased with themselves that they are slaves, and not think that they cannot serve God because they are subject to men; but they will please the will of God more, if they are also subject to their masters in all things, and are content with their condition; and what the Apostle commands to do thereafter, that they should not be contradicted, not stealing. Or the greatest vice of servants is to contradict their masters, and when they have ordered something, to whisper among themselves. Therefore, he admonishes Titus, so that through sound doctrine he may remove such passion from those who are Christian slaves. For if a master commands things, a servant must fulfill: why should he not do this willingly, with goodwill; but also offend the lord, and yet do what is ordered: especially when God is offended by contradiction? And in another place he speaks of grumbling people: Let their murmur cease from me, and they shall not die (Num. XIV). After the contradiction and other vice of the servants let the doctrine of Christ correct them, lest they be thieves. A thief, however, is judged not only in great things, but also in small things. For not only what is taken away by theft is considered, but also the intention of the thief. Likewise in fornication and adultery, fornication or adultery is not different if it is done with a beautiful or wealthy, ugly or poor, prostitute or adulteress: but whatever it is, it is one fornication or adultery. Thus, in theft, however much a servant takes away, he incurs the crime of theft. Therefore, in the law of Moses, thieves are sometimes forced to pay back sevenfold, sometimes fourfold, and sometimes they are put to death, or the thief himself is sold for theft, about which recently I remember having explained to you in Leviticus. But if this is forbidden in regard to a slave, how much more in regard to a free person, so that neither a judge should seize, nor a soldier who is not content with his wages should destroy what belongs to another? A certain very honorable man spoke excellently when the integrity of a certain judge was praised to him, and he who was praising him said, "He is not a thief." He responded, "He would make an excellent slave if he were not also a fugitive, for suspicion of theft should be far removed from every free person." Therefore, let slaves be subject to their masters in all things, let them be compliant with their condition, so that they do not bear their servitude bitterly, do not contradict their masters, do not act extravagantly, and after these things show good faith in all things, so that they might adorn the teaching of our God and Savior in all things. For if they have been faithful with earthly masters, they will begin to be entrusted with greater things by God. But the doctrine of the Lord adorns, who does those things which are fitting for his condition. And he confounds from the opposite, who is not subject in all, whose condition displeases him, who shows no good faith as a contradictor and defrauder in nothing. For how can one be faithful in the substance of God, who could not exhibit faith to an earthly master?
Commentary on Titus
9–10A bishopric necessarily pertains to him who is the head of the household. It is a superintendence of the faith of the members of the household, lest any fall into heresy. It extends to the wife, to a son or a daughter; it extends also to a slave, for he has also been redeemed at so great a price. The apostolic teaching assumes the placement of the master above the slave and the slave beneath the master, but Christ has given the same price for each of them. Do not neglect even the lowliest among your household.
Sermons 94
9–10Concerning slaves, so that they themselves may also serve worthily of the grace of Christ.
Commentary on Titus
9–10Slaves, be obedient to your own masters with all respect, to please them in everything, not being argumentative or pilfering, but showing all good faith:, so that in everything they may adorn the teaching of our Savior God.
Therefore, it is not proper to take slaves away from their masters under the pretext of virtue.
not being argumentative. Paul urges the observance of obedience and loyalty; for this is what most befits slaves.
they may adorn the teaching of our Savior. Rightly Paul said elsewhere, "As servants of God, not of men." (1 Corinthians 7: and Ephesians 6:6-7) Indeed, although you serve the master with goodwill, he says, the opportunity nevertheless begins with the fear of God. For if they are wicked, they bring insult to Christianity. “For the name of God is blasphemed because of you," (Isa. 52:; Rom. 2:24) But those who do the things that have been said will fulfill the preaching, faithfully serving.
Commentary on Titus
Therefore, he is worthy of condemnation who separates wives and husbands under the pretext of continence, and who separates servants from masters under the pretext of piety. For he gives much occasion for reproach to all and opens the mouths of all against the faith.
Commentary on Titus
Then, at exhort servants, he shows how servants should be instructed: first, he does this; second, he gives the reason for it, at for the grace of God (Titus 2:11). In regard to the first he does three things: first, he urges servants to be subject; second, he determines the limits of subjection, at in all things pleasing; third, he shows why this advice is necessary, at that they may adorn.
He says, therefore: exhort servants to be obedient to their masters: servants, be submissive to your masters with all respect, not only to the kind and gentle but also to the overbearing (1 Pet 2:18); slaves, obey in everything those who are your earthly masters, not with eyeservice, as men-pleasers, but in singleness of heart, fearing the Lord (Col 3:22). He says the same as this in Ephesians (Eph 6:5).
But why does the Apostle repeat this advice so often? I answer that there is good reason: for the heresy sprang up among the Jews that God's servants should not be subject to men. This teaching spread to the Christian people, who said that once they have become God's sons, they should no longer be men's servants. But the faith of Christ did not come to set aside the order of justice, indeed, the faith of Christ preserves justice. But justice requires that some men be subject to other men, although such servitude is limited to the body. For through Christ we are now set free of the servitude which binds the soul, but not from the servitude or corruption of the body; but in the future we shall be set free even from bodily and servitude and corruption: then comes the end, when he delivers the kingdom of God the Father after destroying every rule and every authority and power (1 Cor 15:24).
Commentary on Titus
Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
μὴ νοσφιζομένους, ἀλλὰ πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τοῦ σωτῆρος ἡμῶν Θεοῦ κοσμῶσιν ἐν πᾶσιν.
не кра́дꙋщымъ, но вѣ́рꙋ всѧ́кꙋ ꙗ҆влѧ́ющымъ бл҃гꙋ, да ᲂу҆ч҃нїе сп҃си́телѧ на́шегѡ бг҃а ᲂу҆краша́ютъ во все́мъ.
Do you see what he requires of slaves? That which most of all puts masters at ease, namely, that they "not talk back, not steal, but be faithful." For worldly people this is most of all desirable.
If slaves are such, they serve to the glory of Christianity. For when a pagan sees his slave, so educated by Christianity, will he not marvel at the teaching which had such power that it improved even such a soul? And how insolent and stubborn this slavish race always is, but this is because, being neglected by their masters, they are poorly raised and not guided by the instructions and company of honorable people. Therefore Paul rightly said in another place: "doing service, as to the Lord, and not to men" (Eph. 6:7). Although you serve your master, the honor pertains to God, because the disposition toward the master also has its beginning in that fear.
Commentary on Titus
But the phrase, in all things, can refer, first of all, to the word, obedient, so that the meaning would be, in all things over which the master's power extends; or it can refer to the word, pleasing.
For subjection must first of all consist in serving without offense, without murmuring and without delay: fully pleasing (Col 1:10); just as I try to please all men in everything I do (1 Cor 10:33).
But this conflicts with Galatians: if I were still pleasing men, I should not be a servant of Christ (Gal 1:10).
I answer that to please men for men's sake is blameworthy, but to please them for God's sake is praiseworthy.
Second, they are not to gainsay; hence he says, not gainsaying: never speak against the truth (Sir 4:25).
Third, they should serve without fraud, hence he says, not defrauding. With this advice he removes one thing and substitutes another. For he removes fraud, because the master's goods are entrusted to their servants: he entrusted to them his property (Matt 25:14). But he substitutes goodness in all things; hence he says, but in all things showing good fidelity.
But to what end should all this be done? Not, of course, to curry men's favor, but to promote God's glory; hence he says, that they may adorn the doctrine of God our Savior in all things. A Gloss remarks: the ornament of a teacher is the honorable life of his disciple, just as a sick person's health redounds to the doctor's glory. But a teacher of doctrine is a caretaker of souls. Therefore, if we perform good works, Christ's doctrine is praised: that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).
Commentary on Titus
For the grace of God that bringeth salvation hath appeared to all men,
Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις,
[Заⷱ҇ 302] Ꙗ҆ви́сѧ бо блгⷣть бж҃їѧ сп҃си́тельнаѧ всѣ̑мъ человѣ́кѡмъ,
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.
Catechetical Lecture 15:2-3
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.
Address on Religious Instruction 18
11–12Having 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.
Homily on Titus 5
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.”
Discourses Against Judaizing Christians 5.12.9
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).
Commentary on Titus
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.
On the Unity of Christ
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.
Sermons 23.5
11–12For 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.
Commentary on Titus
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.
Commentary on Titus
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).
Commentary on Titus
Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι,
наказꙋ́ющи на́съ, да ѿве́ргшесѧ нече́стїѧ и҆ мїрски́хъ по́хотей, цѣломⷣреннѡ и҆ првⷣнѡ и҆ бл҃гочⷭ҇тнѡ поживе́мъ въ нн҃ѣшнемъ вѣ́цѣ,
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.
The Divine Institutes Book 5, Chapter XXIV
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.
Commentary on Titus
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.
Tractates on John 17.4
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.
Sermons 223.2
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.
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.
Commentary on Titus
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).
Commentary on Titus
Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ,
ждꙋ́ще бл҃же́ннагѡ ᲂу҆пова́нїѧ и҆ ꙗ҆вле́нїѧ сла́вы вели́кагѡ бг҃а и҆ сп҃са на́шегѡ і҆и҃са хрⷭ҇та̀,
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.
Dogmatical and Historical Fragments
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.
Homilies on the Psalms 10.3
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.
On Virginity 13
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.”
On the Incomprehensible Nature of God 5.2
"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.
Homily on Titus 5
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,
Commentary on Titus
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.
Letters 146
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.
Commentary on Titus
If a believing woman living with an unbeliever is not actually virtuous, the sacrilege ordinarily becomes an offense against God.
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?
Commentary on Titus
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).
Commentary on Titus
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων.
и҆́же да́лъ є҆́сть себѐ за ны̀, да и҆зба́витъ ны̀ ѿ всѧ́кагѡ беззако́нїѧ и҆ ѡ҆чⷭ҇титъ себѣ̀ лю́ди и҆збра̑нны, ревни́тєли дѡ́брымъ дѣлѡ́мъ.
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.
Letter to the Corinthians (Clement)
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.
Epistle of Ignatius to the Philadelphians
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.
The Stromata Book 6
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.
Letter to Adelphus 60.6
“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.
Commentary on Galatians, Galatians 2:20
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.
Homily on Titus 5
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.
Commentary on Titus
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.
Letters 93.9.30
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.
Commentary on Titus
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.
Commentary on Titus
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).
Commentary on Titus
These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω.
Сїѧ̑ глаго́ли, и҆ молѝ, и҆ ѡ҆блича́й со всѧ́кимъ повелѣ́нїемъ, да никто́же тѧ̀ преѡби́дитъ {презира́етъ}.
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."
Homily on Titus 5
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.
Commentary on Titus
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?
Commentary on Titus
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.
Commentary on Titus
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).
Commentary on Titus
BUT speak thou the things which become sound doctrine:
Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ.
Ты́ же глаго́ли, ꙗ҆̀же подоба́етъ здра́вомꙋ ᲂу҆че́нїю: