Chapter 2
Christian Life
Lecture 1
Conduct of Christians
2:1 But speak the things that become sound doctrine: [n. 47]
2:2 That the aged men may be sober, chaste, prudent, sound in faith, in love, in patience. [n. 49]
2:3 The aged women, in like manner, in holy attire, not false accusers, not slaves to much wine, teaching well: [n. 53]
2:4 That they may teach the young women to be wise, to love their husbands, to love their children. [n. 54]
2:5 To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands: that the word of God be not blasphemed. [n. 56]
2:6 Exhort young men, in like manner, that they be sober. [n. 58]
47 . Above, the Apostle instructed Titus what sort of ministers to appoint to hinder heretics; here he teaches him what to do:
first, he proposes a general plan;
second, he breaks it down to its details, at that the aged men .
48 . He says, therefore: so far I have said that bishops must be appointed; but lest you suppose that this would free you from the care of souls, be assured that you should be all the more careful to instruct your flock. Consequently, speak the things that become sound doctrine , i.e., the things upon which a sound faith can be erected: so that he may be able to exhort in sound doctrine and to convince those who contradict it (Titus 1:9).
49 . 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 .
50 . 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.
51 . 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).
52 . 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.
53 . 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.
54 . 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.
55 . 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.
56 . 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).
57 . 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 .
58 . 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).
Lecture 2
Example of good works
2:7 In all things show yourself an example of good works, in doctrine, in integrity, in gravity, [n. 59]
2:8 The sound word that cannot be blamed: that he who is on the contrary part may be afraid, having no evil to say of us. [n. 62]
2:9 Exhort servants to be obedient to their masters: in all things pleasing, not gainsaying: [n. 63]
2:10 Not defrauding, but in all things showing good fidelity, that they may adorn the doctrine of God our Savior in all things. [n. 65]
59 . 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 .
60 . 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).
61 . 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).
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).
62 . 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).
63 . 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 .
64 . 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).
65 . 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 .
66 . 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).
Lecture 3
Grace of God
2:11 For the grace of God our Savior has appeared to all men: [n. 67]
2:12 Instructing us, that, denying ungodliness and worldly desires, we should live soberly and justly and godly in this world, [n. 69]
2:13 Looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ: [n. 72]
2:14 Who gave himself for us, that he might redeem us from all iniquity and might cleanse for himself a people acceptable, in pursuit of good works. [n. 73]
2:15 These things speak and exhort and rebuke with all authority. Let no man despise you. [n. 76]
67 . Above, the Apostle instructed Titus how to teach slaves and free men (C. 2, L. 1–2), 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 .
68 . 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).
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.
69 . 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 .
70 . 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.
71 . 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).
72 . 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).
73 . 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 .
74 . 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).
75 . 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).
76 . 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).