Chapter 1
Ministers Against the Reprobate
Lecture 1
Greeting
1:1 Paul, a servant of God and an apostle of Jesus Christ, according to the faith of the elect of God and the acknowledging of the truth, which is according to godliness: [n. 3]
1:2 Unto the hope of life everlasting, which God, who does not lie, has promised before the times of the world: [n. 6]
1:3 But has in due times manifested his word in preaching, which is committed to me according to the commandment of God our Savior: [n. 8]
1:4 To Titus, my beloved son according to the common faith, grace and peace, from God the Father and from Christ Jesus our Savior. [n. 9]
3 . This letter is divided into a greeting and a message, at for this cause I left you in Crete (Titus 1:5).
4 . In the greeting, first, the person who sends the greeting is mentioned, and he is identified by certain marks: first, by his name; hence he says, Paul , which signifies humility: I am the least of the apostles (1 Cor 15:9);
second, by his state when he says, a servant of God : O Lord, I am your servant (Ps 116:16).
But this seems contrary to John: no longer do I call you servants (John 15:15). I answer that the saints are sometimes servants and sometimes not, but friends. For there are two kinds of servitude: one is from fear, which is not suitable to a son of God, but is contradistinguished against sonship: for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship (Rom 8:15); the other is from love, which follows upon sonship. The reason behind this distinction is that a free man is one who exists for his own sake, for he does what he wills; but a servant exists for someone else’s sake.
But there are three causes which serve as the beginning of a work, namely, the final cause, the formal cause and the efficient cause. If we consider the final cause of one’s actions, then all the saints are servants of God, because they do all things for God’s sake: so, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor 10:31). And this springs from love, by which we do all for God. If we consider the efficient cause, which is extrinsic and compels one to act, one is a servant under fear, and such servitude belongs to wicked men. But if we consider the formal cause of actions, it is a habit causing an inclination: then some are servants of sin and others servants of justice, because a habit inclines a person either to good or to evil.
5 . Third, he is identified by his authority when he says, and an apostle : he chose from them twelve, whom he named apostles (Luke 6:13); and his gifts were that some should be apostles (Eph 4:11).
His apostleship is described in terms of its author, when he says, of Jesus Christ , because he was chosen by him: not from men nor through man, but through Jesus Christ (Gal 1:1). Or, of Jesus Christ , because he preaches only Christ: for what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’s sake (2 Cor 4:5); or because he is Christ’s representative whose authority he enjoys: so we are ambassadors for Christ (2 Cor 5:20); for which I am an ambassador in chains (Eph 6:20); what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Cor 2:10).
He is also identified by the specialty, for an apostle is one who preaches: make disciples of all nations (Matt 28:19).
But a teacher should have a firm foundation in knowledge and be perfect: the first can belong to anyone, but the second is expected of preachers and teachers. And just as in the other sciences there are principles, so in the preacher’s knowledge there are principles, namely, the articles of faith which are known to every believer in virtue of an infused light. These articles are the foundation of faith, which is the substance of things to be hoped for; the conviction of things not seen (Heb 11:1). Therefore he says, according to the faith of the elect of God .
Furthermore, the preacher should be perfect in doctrine; hence he says, and the acknowledging of the truth . For knowledge of the truth can be possessed in two ways: perfectly in heaven, when we shall see face to face; and imperfectly by faith, which the saints have: you will know the truth, and the truth will make you free (John 8:32).
But what sort of truth? In the acknowledging of the truth, which is according to godliness . Now religion and godliness, according to Cicero, are parts of justice, but they differ: because religion is the worship of God. But since God is not only the Creator, but also a Father, we owe him worship not only as Creator, but also love and worship as to a Father; accordingly, godliness is sometimes taken for the worship of God: behold godliness itself is wisdom (Job 28:28); according to another text: lo, the fear of the Lord is wisdom .
6 . He then describes apostleship from its objective:
first, the objective is mentioned;
second, its dignity, at which God, who does not lie .
But the objective is hope of life everlasting , because even though Moses can be called an apostle, inasmuch as he was sent by the Lord, yet not in the hope of life everlasting , but of the land of the Hevite and Amorrhite. Paul, however, is an apostle in the hope of life everlasting : for this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day (John 6:40); by his great mercy we have been born anew to a living hope (1 Pet 1:3); we rejoice in our hope of sharing the glory of God (Rom 5:2).
7 . This promise is firm for two reasons: first, by reason of the one who promises; hence he says, God, who does not lie . For God is truth, the opposite of which is a lie: God is not a man, that he should lie (Num 23:19).
Second, by reason of God’s intention to give; hence he says, has promised before the times of the world . For an age, according to the Philosopher, is the measure of a thing’s duration. The ages of the world, therefore, are times which are distinguished according to the successions of things. As if to say: before time began its march. And because this time began when the world began, God’s intention existed before the beginning of the world.
Another version has times eternal , i.e., olden times, for that is the meaning of the word ‘eternal,’ namely, old. Or eternal , not really, but in the imagination. And so, even prior to that, he promised this. But to promise is to declare one’s intention to give: and from all eternity God uttered his Word, in which was contained the promise that the saints would possess eternal life: he chose us in him before the foundation of the world (Eph 1:4).
8 . This hope is confirmed by the manifestation of the promise; hence he says, but has in due times manifested his word . And he describes this manifestation in three ways.
First, from the time; hence he manifested when his Word became incarnate. Therefore, he says, in due times , i.e., when man became convinced of his pride, through which he sinned. Hence a physician, first of all, convinces his patient in order to heal him more easily. For man took pride in his knowledge; but he became convinced of his ignorance before the time of the law, when he fell into idolatry and vices against nature. He also took pride in his strength, but became convinced of his weakness during the time of the law: but when the time had fully come, God sent his Son, born of woman, born under the law, to redeem those who were under the law (Gal 4:4).
Second, this manifestation is described from its manner, because it occurred through public preaching: go into all the world and preach the Gospel to the whole creation (Mark 16:15). Hence he says, in preaching : a dispensation is committed to me (1 Cor 9:17).
Third, from its author; hence he says, according to the commandment of God our Savior : he will save his people from their sins (Matt 1:21); he is a chosen instrument of mine to carry my name before the gentiles and kings and the sons of Israel (Acts 9:15).
9 . The person greeted is mentioned when he says, to Titus , whom he describes from three marks: first, from his name; second, from his love; third, from his sonship.
He is a son or child through love and the faith, which should be common, so that all say the same thing. Hence he says, according to the common faith , which is also called Catholic, i.e., universal. Hence, it is said: one Lord, one faith, one baptism (Eph 4:5).
The good he wishes him is grace and peace . These usually go together, because grace is the beginning of all spiritual gifts, and peace is the end: he makes peace in your borders (Ps 147:14). From God the Father and from Christ Jesus our Savior .
Lecture 2
Ordination of priests
1:5 For this cause I left you in Crete: that you should set in order the things that are wanting and should ordain elders in every city, as I also appointed you: [n. 10]
1:6 If anyone is without crime, the husband of one wife, having faithful children, not open to the charge of being profligate or insubordinate. [n. 13]
1:7 For a bishop must be without crime, as the steward of God: not proud, not subject to anger, nor given to wine, not violent, not greedy of filthy gain: [n. 16]
1:8 But given to hospitality, gentle, sober, just, holy, continent: [n. 20]
10 . He comes now to the message and, as has been said, he aims at defending the Church against heretics:
first, he admonishes Titus to instruct others to resist heretics;
second, he teaches how they are to be resisted, at but speak the things (Titus 2:1).
In regard to the first, he does two things: first, he advises Titus to ordain bishops to resist the heretics;
second, why this is necessary, at for there are also many (Titus 1:10).
In regard to the first he does three things: first, he entrusts Titus with the task of appointing bishops;
second, he describes the marks bishops ought to have, at if anyone is without crime ;
third, he applies what he said, at for a bishop must be .
11 . Because the Apostle had been commissioned to the Church of the gentiles and was unable to do everything by himself, he says, for this cause I left you in Crete , i.e., the island of Crete, to take my place as bishop of the church in Crete: a brother helped is like a strong city (Prov 18:19).
But instead of saying, that you should set in order the things that are wanting , he should have said, you should supply it.
I answer that a Gloss amplifies this statement: that you should correct everything that is evil and supply whatever is lacking in good: that we may supply what is lacking in your faith (1 Thess 3:10). Or, one might answer that there are sins of omission and sins of transgression, and both need correction. But among the saints and the perfect, as Titus was, transgressions did not abound; hence he does not say, you should correct transgressions , but the things that are wanting , i.e., omissions.
12 . And should ordain elders , i.e., bishops; hence further on he says, a bishop must be without crime . And he uses the names, ‘elder’ and ‘bishop’ indiscriminately. A certain heretic took advantage of this and campaigned for the bishopric; but when he failed, he separated from the Church and taught many false doctrines, among which was the teaching that there is no difference between bishops and priests. This is contrary to Dionysius. Therefore, the Apostle uses the same name in both cases to identify the two, although the name ‘elder’ suggests a senior. Also, because it is the duty of superiors to appoint bishops, even though the canons elect him.
And he says, ordain , not in the villages, but in every city ; for just as in a republic kings live only in the cities, so in the spiritual kingdom bishops live in the cities: a royal priesthood (1 Pet 2:9). Furthermore, they should be elders: woe to you, O land, when your king is a child (Eccl 10:16). By elders we should understand those who are so not only in years, but also in morals: gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them (Num 11:16). Second, they should be ordained according to the form of the Church; hence he says, as I also appointed you : my son, keep sound wisdom and discretion; let them not escape from your sight (Prov 3:21).
13 . Then, when he says, if anyone is without crime , he describes them in three ways: first, in regard to themselves; second, in regard to their wives; third, in regard to their children.
In regard to themselves he says, without crime . But is there such a person? For it is said: if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). I answer that a crime is one thing and a sin another. A sin is an evil which might be great or small, open or secret; but a crime is great and public: O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill? (Ps 15:1) And the answer is given: he who walks blamelessly, and does what is right . This does not mean that a person who has sinned after baptism cannot be chosen, but that the chosen must not be disreputable.
14 . In regard to the second he says, the husband of one wife . The Orientals explain this by saying that he may not have two wives simultaneously, as was the custom some followed. But if this were so, the Apostle would have had no reason for writing this; whereas, according to the laws of the Romans to whom the Apostle was writing, it was not lawful to have more than one wife. Furthermore, in 1 Timothy he says, let a widow be enrolled, having been the wife of one husband (1 Tim 5:9), and yet it was never lawful for a woman to have more than one husband at once. And thus, he desired the same of widows, namely, that they have never had more than one husband.
Jerome says that the requirement was that he have had only one wife after baptism; and it does not apply if he had others before baptism. Nevertheless, Augustine and Ambrose say that through baptism all crimes are washed away, but it does not wash away matrimony. Therefore, according to them it is more correct to say that he may not have had more than one wife either before or after baptism.
According to others the reason behind this law was that it had been a sign of incontinence to have more than one. But this is not true, because it would not be held against him if he had concubines, who are more incontinent. But there is a deeper reason, namely, because he dispenses the sacraments, and no sacramental defect should be present in him; but the sacrament of matrimony signifies Christ’s union with the Church. Therefore, if the sign is to correspond to the things signified, then as Christ is one and the Church is one, so also a bishop. But this signification would be lacking if the bishop had more than one wife. However, in the old law the Patriarchs signified this union, not as joined to Christ but because they would be joined in the future; and because the Church of the future was to be composed of Jews and gentiles, the Patriarchs took not one but several wives. Consequently, that multitude of wives signified this.
15 . In regard to the third, i.e., on the part of the children, he says, having faithful children, not open to the charge of being profligate or insubordinate . For a bishop is ordained to oversee; and one appointed to such a task ought to be skilled in it; otherwise, he will be unable to rule prudently. But it is presumed that he is well skilled, if he has ruled others well.
Yet a bishop is expected to do three things besides rule: first, to teach the faith; make disciples of all nations (Matt 28:19); therefore he says, faithful . Second, to instruct the people in virtue: do you have children? Discipline them, and make them obedient from their youth (Sir 7:23). But sins of lust destroy virtue: a braggart and fool goes beyond the right moment (Sir 20:7); therefore he says, not open to the charge of being profligate . In 1 Samuel, Eli is punished for failing to correct his sons on this point (1 Sam 3:13). Third, it is required that he correct the unruly; hence he says, or insubordinate , i.e., not obedient: a horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be willful (Sir 30:8).
16 . Then when he says, a bishop must be without crime , he amplifies what he has said:
first, the fact that he said, without crime ;
second, the marks he must be without, at not proud .
17 . The reason for the first requirement is that he must dispense divine things: like the magistrate of the people, so are his officials (Sir 10:2); he who walks in the way that is blameless shall minister to me (Ps 101:6).
18 . Then when he says, not proud , he shows the vices from which he should be immune:
first, the crimes from which he should be immune;
second, the virtues he should have, at but given to hospitality .
19 . Now some sins are carnal and some spiritual. He makes no mention of the first, because it is taken for granted that he is free of those: but immorality and all impurity or covetousness must not even be named among you, as is fitting among saints (Eph 5:3). But he does mention spiritual sins, which are five in number. Two of them have no place among prelates, namely, envy, which is a childish sin: envy slays the little one (Job 5:2), for a prelate should be above envy; and spiritual sloth, because all things succeed for him according to his wishes. But pride is mentioned because it tempts those in authority, and anger and covetousness, which bear on the temporal things which he dispenses.
In regard to the first of these three he says, not proud : the man of haughty looks and arrogant heart I will not endure (Ps 101:5); if they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1).
In regard to the second, he removes anger when he says, not subject to anger ; then its incentive, which is wine, when he says, nor given to wine : who has redness of eyes? Those who tarry long over wine (Prov 23:29). Then, the result of anger, which is to strike; hence he says not violent , i.e., not cruel: I gave my back to the smiter and my cheeks to those who pulled out the beard (Isa 50:6). Or, not violent , i.e., not offending the consciences of others with their depraved character, wounding their conscience (1 Cor 8:12).
In regard to the third he says, not greedy of filthy gain : but they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).
20 . Then he mentions the good they should have:
first, that which pertains to right living;
second, to true doctrine, at embracing that faithful word (Titus 1:9).
All of these are obvious and need no comment.
Lecture 3
Reprobation of heretics
1:9 Embracing that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince those who contradict it. [n. 21]
1:10 For there are also many disobedient, vain talkers and seducers: especially they who are of the circumcision: [n. 25]
1:11 Who must be reproved, who subvert whole houses, teaching things which they ought not, for the sake of filthy gain. [n. 28]
1:12 One of them, a prophet of their own, said: the Cretans are always liars, evil beasts, slothful bellies. [n. 29]
1:13 This testimony is true. [n. 32] Wherefore, rebuke them sharply, that they may be sound in the faith: [n. 33]
21 . Above, he described what a bishop should be in his conduct; here he shows how he should be equipped in doctrine:
first, he shows that he should apply himself diligently to study;
second, he describes what he should study;
third, its profit.
22 . In regard to the first he says, embracing that faithful word . For when one embraces something he holds it firmly, embraces, as it were, with love. So a bishop must hold knowledge in his embrace, clinging to it firmly with his mind and heart: she hastens to make herself known to those who desire her (Wis 6:13); prize her highly, and she will exalt you; she will honor you if you embrace her (Prov 4:8).
23 . The matters he studies must not be fables, nor temporal subjects, but that faithful word , i.e., true: the Lord is faithful in all his words and gracious in all his deeds (Ps 145:13). Or, that faithful word , i.e., of the faith, in which a bishop should be well instructed.
For some study merely to learn things and adapt them to their own lives. But this is not enough for a bishop, for he must instruct others. And therefore he says, which is according to doctrine . Let no one despise your youth, but set the believers an example in speech and conduct (1 Tim 4:12).
24 . Its usefulness lies in making his office easy to fulfill. But a bishop’s duties are akin to those of a shepherd: feed my sheep (John 21:17). But a shepherd has two things to do, namely, feed the flock: feed the flock of God that is your charge (1 Pet 5:2), and hold off the wolf. So also a bishop: he should feed his flock with true doctrine: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jer 3:15).
Hence he says, that he may be able to exhort in sound doctrine . He does not say, that he may exhort , but that he may be able to exhort , which means that he must have exhortations ready to hand, when it is necessary to give them. This is prefigured in Exodus by the handle on the ark, enabling it to be carried: mighty in deed and word (Luke 24:19). And he says, sound , i.e., without admixture of falsity: but speak the things that become sound doctrine (Titus 2:1); for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thess 2:3).
Second, he must guard the flock against heretics; hence he says, and to convince those who contradict it ; and this is by the study of Sacred Scripture: all Scripture is inspired by God and profitable for teaching, for reproof, for correction (2 Tim 3:16); I have not denied the words of the Holy One (Job 6:10).
And these two things, according to the Philosopher, pertain to the work of a wise man, namely, not to lie about things he knows, as to the first, and to be able to unmask liars, as to the second.
25 . So then when he says, for there are also many , he posits the necessity of teaching. In regard to the first he does two things:
first, he describes the false teachers;
second, the perverse things they study, at one of them .
In regard to the first he does two things:
first, he describes the condition of false teachers;
second, the perversity of their learning at who subvert whole houses .
Then first he shows their condition;
second he prescribes a remedy, at who must be reproved .
26 . He describes their condition on four points: first, from the number, when he says, many : the number of fools is infinite (Eccl 1:15); second, from the vice of disobedience, when he says, disobedient , both to God and to superiors: disobedient to parents (Rom 1:30); stubbornness is as iniquity and idolatry (1 Sam 15:23); third, from their speech, when he says, vain talkers , namely, in relation to themselves: the Lord knows the thoughts of men, that they are in vain (Ps 94:11): for all men who were ignorant of God were foolish by nature (Wis 13:1); and false teachers especially are foolish. Then he continues, seducers , namely, in relation to inferiors: evil men and deceivers will go on from bad to worse (2 Tim 3:13). Fourth, from their place when he says, especially they who are of the circumcision , who compelled men to observe Jewish practices: look out for the dogs, look out for the evil-workers, look out for those who mutilate the flesh (Phil 3:2).
27 . Against these he proposes a remedy; for they are not to be tolerated, because the people would become corrupt, and the shepherd would be blamed: you have not gone up into the breaches, or built up a wall for the house of Israel, that it might stand in battle in the day of the Lord (Ezek 13:5); convince, rebuke, and exhort, be unfailing in patience and in teaching (2 Tim 4:2); therefore, he says, who must be reproved .
28 . Then when he says, who subvert whole houses , he shows their zeal: first, from the harm they inflict; second, from the false doctrine they teach; third, from the gain they desire.
The harm they cause is that they subvert whole houses . For Catholic doctrine is preached openly in the Church, but heretics teach in secret. That is why they seek hidden places: stolen water is sweet, and bread eaten in secret is pleasant (Prov 9:17). Therefore, they go from house to house to seduce women particularly: for among them are those who make their way into households and capture weak women, burdened with sins (2 Tim 3:5). Teaching things which they ought not , i.e., vain and useless things, not seeking spiritual gain but temporal. Hence he adds, for the sake of filthy gain , or their own temporal glory: they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means (Wis 15:12).
29 . Then, he describes their hearers, for they were Cretans, and to them he refers this work:
first, he describes their condition;
second, he prescribes a remedy, at wherefore, rebuke them .
In regard to the first he does two things: first, he describes their condition from witnesses;
second, he confirms it.
30 . He says, therefore: such are their teachers; but their hearers are just as easy to seduce according to the testimony of one of their poets, namely, Epimenis, whom Paul calls one of their prophets.
Here it should be noted that a prophet is one whose intellect is enlightened by God to know things that transcend common knowledge: if there is a prophet among you, I the Lord make myself known to him in a vision, I speak with him in a dream (Num 12:6); or one who explains prophecies in the same spirit and method as they were delivered; or one who utters prophetic words. Hence something prophetic might be uttered from an inner instinct without understanding it: Caiaphas being high priest that year prophesied (John 11:51). For he had no intention of prophesying when he said that it is expedient for him to die lest he seduce the people. Nevertheless, he was moved to say this by the Spirit. This manner of prophesying also belongs to those who accept someone’s words as an omen that might actually be from demons.
And he says, a prophet of their own , because such a person is familiar with their condition.
31 . Then when he says, Cretans , he gives the testimony. And he describes them with three marks: first, the corruption of reason, when he says, are always liars : you destroy those who speak lies (Ps 5:6).
Second, the corruption of their irascibility when he says, evil beasts , i.e., cruel. They are called beasts, as it were, laying waste, because they are cruel: like a roaring lion or a charging bear is a wicked ruler over a poor people (Prov 28:15). He says, evil , because according to the Philosopher in the Politics , when a man acts according to reason, he is the best of animals; but when he stoops to wickedness, he is the worst: for if he falls away because of cruelty, no beast is as cruel. Hence he says that an evil man is ten thousand times worse than an evil beast.
Third, from the corruption of their desire when he says, slothful bellies , having sloth present in their bellies; for they were gluttons and such men seek rest: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19).
32 . Then he confirms this testimony when he says, this testimony is true . A Gloss says: this gives us to understand that a teacher of Sacred Scripture takes the testimony of truth wherever he finds it. Hence the Apostle frequently cites the sayings of gentiles, as in 1 Corinthians: bad company ruins good morals (1 Cor 15:33); and in Acts: we are indeed his offspring (Acts 17:28). This does not mean that their entire doctrine has been approved, but only what is good is chosen, because all truth, no matter by whom it is spoken, comes from the Holy Spirit; and what is evil is rejected. Hence it is said: when you see among the captives a beautiful woman, and you have desire for her and would take her for yourself as wife, then you shall bring her home to your house, and she shall shave her head and pare her nails (Deut 21:11), i.e., remove all superfluities.
Lecture 4
Lying men
1:13 This testimony is true. [n. 32] Wherefore, rebuke them sharply, that they may be sound in the faith: [n. 33]
1:14 Not giving heed to Jewish fables and commandments of men who turn themselves away from the truth. [n. 36]
1:15 All things are clean to the clean: but to them that are defiled and to unbelievers, nothing is clean: but both their mind and their conscience are defiled. [n. 38]
1:16 They profess that they know God: but in their works they deny him: being abominable and incredulous and reprobate to every good work. [n. 45]
33 . Having described the character of the Cretan people, he now prescribes the remedy:
first, the remedy of rebuke;
second, the reason for this, all things are clean to the clean .
In regard to the first he does three things:
first, he advises Titus to rebuke them;
second, he tells him the purpose of the rebuke, at that they may be sound ;
third, he shows the correct method for reaching the end, at not giving heed .
34 . He says, therefore: the Cretans are evil beasts who should be whipped and flogged. And therefore, rebuke them sharply : the reproofs of discipline are the way of life (Prov 6:23); rebuke the beasts that dwell among the marshes (Ps 68:30).
But this seems contrary to the advice given in Timothy: rebuke, unfailing in patience (2 Tim 4:2).
I answer that there are two reasons for this advice: one on the part of those who are rebuked. For the Cretans are difficult and obstinate; consequently, they deserve to be rebuked sharply. Not so the Ephesians, whose archbishop was Timothy. The other is on the part of those who rebuke, because Titus was meek and mild; consequently, he is urged to act opposite to this. But Timothy was strict; therefore, he was urged to be patient.
35 . Then when he says, that they may be sound in the faith , he touches on the purpose of the rebuke. For a man is sound when there is no decay in him: and he is sound in faith when no article of faith is incorrectly understood. But the Cretans’ faith was vitiated by heresy: but I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ (2 Cor 11:3); if any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit (1 Tim 6:3).
36 . The road to this soundness is to avoid the errors of the Jews; hence he says, not giving heed to Jewish fables . For in the law there are two types of articles: those dealing with beliefs, and those dealing with precepts of religion, which were to be observed in divine worship. The first he calls fables , and the second commandments of men and not of God.
In this he seems to be condemning the old law as the Manicheans do. But the word fables could refer to their legends (matters above and beyond the doctrines of the law), which are myths, as in the Talmud: not to occupy themselves with fables and endless genealogies (1 Tim 1:4). Or, it might refer to the doctrine which formerly was true, but is now a fable as they understand it. Thus, behold, a virgin shall conceive and bear a son (Isa 7:14) was true, but now, because they say that it still remains to be fulfilled, it is a fable. Likewise, commandments of men can mean those not found in the law of Moses, but in the tradition of their fathers: for the sake of your tradition, you have made void the word of God (Matt 15:6).
37 . But does that mean that commandments of men are to be ignored?
I answer that they are not, so long as they do not turn one from God’s truth; that is why he continues, who turn themselves away from the truth : for the time is coming when people will not endure sound teaching but will turn away from listening to the truth and wander into myths (2 Tim 4:4); the same thing is found in Matthew: in vain do they worship me, teaching doctrines and precepts of men (Matt 15:9). Or, it might be said that the commandments in God’s law have been changed into commands of men. For when they are interpreted as signs of truth to come, they are commandments of God, but when they wish us to observe them after our body is dead to the law, they are commands of men.
38 . Then when he says, all things are clean to the clean , he specifies the reason behind his statements, namely, how they turn one from the truth and how they repeat fables and commands of men, which are chiefly concerned with distinguishing between foods according to the law, which some false prophets said must be observed. Consequently,
first, he shows how these foods are related to those who are good;
second, to those who are wicked, at but to them that are defiled .
39 . He says, therefore: not giving heed to Jewish fables about food, because all things are clean to the clean .
Does this mean that adultery is clean to the clean?
I answer: no, because by the very fact that it is adultery it is unclean. But those things that are clean to the clean which of themselves do not defile one. In this matter Matthew says: whatever enters into the mouth does not defile a man (Matt 15:11); therefore, whatever enters the mouth is clean.
40 . Against this there are two objections: one is found in Leviticus: and the rock badger, because it chews the cud but does not part the hoof is unclean to you (Lev 11:7).
I answer according to Augustine in Against Faustus : a thing is unclean either according to its nature or according to what it signifies; for example, if this word ‘fool’ is taken merely as a sound, it is not unclean but good; but if it is taken according to its signification, it implies uncleanness, because it signifies lack of wisdom. But the acts of that people were prophetic acts. Hence a pig as such is not unclean, but only inasmuch as it signifies a man given to pleasure. But now that the reality has come, these significations cease, and men use foods according to their nature.
41 . Another objection is that in Acts the apostles commanded to abstain from blood and from things strangled (Acts 15:29). Consequently, it does not seem lawful to partake of such things. And so, all things are not clean to the clean.
I answer that some believe that this commandment should be interpreted literally, but in a mystical sense, so that by blood is understood homicide, and by strangling, the oppression of the poor. And this is good, but it is not the whole truth. Therefore, I say that literally it is a commandment, but we are not obliged to it. For some things are forbidden because they are evil; and these must simply be avoided. But other things are not evil absolutely, but for a time, and these must be observed so long as a reason exists. But the apostles forbade these things, not because they were evil in themselves, because in Matthew the Lord says the opposite (Matt 15:17). The reason behind them was that some had been converted from Judaism and some from paganism; consequently, it was necessary, if one people was to be formed, that one should condescend to another. In this matter the Jews were to be condescended to, because it was abominable to them to eat blood and anything suffocated. Therefore, to maintain peace, the apostles declared that this law was to be observed for that time.
42 . Then when he says, but to them that are defiled , he shows how these foods are regarded by wicked men:
concerning this he does three things,
first, he shows this;
second, he assigns the reason, at but both their mind ;
third, he manifests this with a sign, at they profess that they know .
43 . He says, therefore: those foods are clean to the clean, but unclean to the defiled , i.e., to those whose consciences are defiled: whoever touches pitch will be defiled (Sir 13:1), and to unbelievers , i.e., whose faith is corrupt: he who is an unbeliever, acts unfaithfully (Isa 21:2).
Does the unbelieving sinner make an alms unclean?
The answer is that the Apostle does not employ an affirmative, but a negative word. Hence he does not say, all ; he says that nothing is clean to them, which is true, because nothing is perfectly clean to them, because no act is clean unless it is directed to its proper end; whereas these acts are outside the end.
But is anything clean to them?
It seems so, although it is also true that whatever does not proceed from faith is sin (Rom 14:23).
I answer that evil never corrupts the good altogether. For it is impossible that there not be some good in every sinner, even in devils. Therefore, when a sinner does something precisely as sinner and unbeliever, the entire act is a sin in its root; but if he does something which springs from some good in him, such as from unformed faith or from his nature, it is not unclean. So it is signified that he says, but to them that are defiled and to unbelievers , i.e., in so far as they are such. For they ate contrary to conscience and erred in faith; consequently, what was clean in its very nature they made unclean, as far as they were concerned.
44 . The reason for this is that the cause of their acts is unclean, namely, their depraved intellect and will; hence he says, but both their mind and their conscience are defiled , namely, their mind by unbelief, and their conscience by sin: why is it, O Israel, why is it that you are in the land of your enemies, that you are growing old in a foreign country? (Bar 3:10)
45 . Then when he says, they profess that they know God , he explains their faith with a sign. For if a person claims that their words are true and that they believe in one God and confess him, this must be rejected as impossible.
First, he shows the good that was in them, namely, they profess outwardly with their lips that they know God : this people draw near with their mouth and honor me with their lips, while their hearts are far from me (Isa 29:13); you are near in their mouth and far from their heart (Jer 12:2).
Second, he shows their inward failing: first, in regard to things present; second, in regard to things yet to come, at incredulous .
In regard to the present, in their works they deny him . For one who sins actually denies him by his actions, because a person cannot confess God without admitting his power, namely, that he should be obeyed. Hence, if they sin, they disobey and deny by their works the very things they profess by their lips.
But you say: whoever denies God is an unbeliever; but sinners deny God in their works. Therefore, sinners are unbelievers.
I answer that just as a person with general knowledge can err in particular cases, so a person with a general knowledge of the faith fails in a particular action, because his love is corrupted: he has disowned the faith and is worse than an unbeliever (1 Tim 5:8).
46 . But can they fail as far as the future is concerned? They can, because they not only deny God but are not inclined to return to him.
For there are three things which incline a person to return to God, namely, God’s grace: justified by his grace as a gift (Rom 3:24); the second is faith: he cleansed their hearts by faith (Acts 15:9); the third is the performance of a good work: the doers of the law will be justified (Rom 2:13).
But these three ways are not open to unbelievers: not the way of grace because they are abominable , i.e., not disposed to grace; not the faith, because they are incredulous , i.e., not suited for believing; you are among believers and destroyers (Ezek 2:6); third, not the performance of good works, because they are reprobate to every good work : refuse silver they are called (Jer 6:30).