Chapter 3
Justified by Grace
Lecture 1
Conversion by the Incarnation
3:1 Admonish them to be subject to princes and powers, to obey at a word, to be ready to every good work. [n. 77]
3:2 To speak evil of no man, not to be quarrelsome but gentle: showing all mildness towards all men. [n. 80]
3:3 For we ourselves also were sometimes unwise, incredulous, erring, slaves to diverse desires and pleasures, living in malice and envy, hateful and hating one another. [n. 83]
3:4 But when the benignity and humanity of God our Savior appeared: [n. 87]
3:5 Not by the works of justice which we have done, but according to his mercy, he saved us, by the washing of regeneration and renovation of the Holy Spirit, [n. 89]
3:6 Whom he has poured forth upon us abundantly, through Jesus Christ our Savior: [n. 93]
3:7 That, being justified by his grace, we may be heirs according to hope of life everlasting. [n. 94]
3:8 It is a faithful saying. And these things I will have you affirm constantly, that they who believe in God may be careful to excel in good works. These things are good and profitable unto men. [n. 95]
77 . Above, the Apostle gave specific admonitions suited to particular states; here he gives general admonitions for all:
first, he gives them;
second, he gives the reason for them, at for we ourselves ;
third, he exhorts Titus to insist on these things, at and these things .
In regard to the first he does two things:
first, he teaches how to behave toward superiors;
second, toward equals, at to speak evil of no man .
In regard to the first he does two things:
first, he points out that subjects owe a debt of reverence to superiors;
second, that they should obey their commands, at to obey at a word .
78 . He says, therefore: I have stated how you should admonish them; so admonish them , that is, all, to be subject to princes , i.e., to kings and the like, and powers , i.e., other officials: be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him (1 Pet 2:13); let every person be subject to the governing authorities (Rom 13:1).
This advice was necessary, first of all, to counteract the Jewish error which taught that the commandments of men should not be obeyed; second, that they might cause no unrest among the faithful; third, because they are obliged to obey commands: obey your leaders and submit to them (Heb 13:17).
79 . And he says, obey at a word , i.e., at the mere word of the ruler: to obey is better than sacrifice (1 Sam 15:22); if any one refuses to obey what we say in this letter, note that man, and have nothing to do with him (2 Thess 3:14).
But promptness alone is not sufficient, for one must be discreet; hence he says, be ready to every good work ; otherwise, obedience should be withheld. For in that case God must be obeyed, who is greater: whether it is right in the sight of God to listen to you rather than to God, you must judge (Acts 4:19). Hence soldiers are not obliged to obey in an unjust war.
80 . Then when he says, speak evil of no man , he shows how Titus should act toward his equals:
first, in regard to avoiding evil;
second, in regard to doing good, at but gentle .
81 . He warns them particularly about words, because in the early Church few sinned in deed. By words one might sin by offending the person of another, if he speaks insultingly; hence he says, speak evil of no man .
But blasphemy is charging God with a crime; therefore, there cannot be blasphemy against one’s neighbor.
I answer that inasmuch as love of neighbor is related to love of God, and honor toward one’s neighbor is related to honor toward God, to that extent a reproach directed against our neighbor is also directed against God. Hence blasphemy is used here for any evil word, whether secret or public: they fear not to bring in sects, blaspheming (2 Pet 2:10).
Second, a person sins against his neighbor on account of external goods; hence he says, not to be quarrelsome . Here it should be noted that there are three sorts of men: the first sort are virtuous, and the other two vicious. For some men never become sad, no matter what they hear: and these are sycophants; others are ready to quarrel, no matter what is said: and these are quarrelsome. It is against these that the Apostle is now speaking. Therefore, he said to Timothy: the Lord’s servant must not be quarrelsome but kindly to every one (2 Tim 2:24); it is an honor for a man to keep aloof from strife (Prov 20:3). But the third sort, the virtuous, hold to a middle course, so that sometimes they are pleased and sometimes saddened by others’ words: for even if I made you sorry with my letter, I do not regret it (2 Cor 7:8).
82 . Then when he says, but gentle , he shows how they should perform a good action: first of all, outward actions, when he says, but gentle . Now gentleness is a virtue which enables a person to be moderate in all his external actions, so as not to offend the gaze of anyone: let all men know your gentleness (Phil 4:5); the reward for gentleness is fear of the Lord, riches and honor and life (Prov 22:4).
For the more impetuous a person is in his inner affections, the more difficult it is to bridle him in his outward actions. And this is especially true of impulses to anger: therefore, as a remedy he proposes meekness, which tempers the emotion of anger; hence he says, showing all mildness towards all men : learn from me; for I am meek and lowly in heart (Matt 11:29); receive with meekness the implanted word, which is able to save your souls (Jas 1:21).
83 . Then when he says, for we ourselves also were sometimes unwise , he gives the reason behind this advice, and especially the last, namely, that he be meek. For someone could say: how are we to be meek to unbelievers and to the wicked? For we cannot do this . He answers: consider what you once were. Consequently, the best remedy against anger is to consider one’s own weakness:
first, therefore, he reminds them of their former state;
second, he shows how they are able to arrive at the state of perfection, at but when the benignity .
In regard to the first he does two things: first, he reminds them of their former intellectual weakness;
second, their affective weaknesses, at slaves to diverse desires .
84 . The intellect can be weak for two reasons: first, because it lacks true knowledge, as when a person has no knowledge, or because he has embraced false opinions. For there are two ways a person can possess the truth of divine matters: one way is by faith alone; another is by experiencing a foretaste of it through the light of wisdom, which reveals the truth clearly.
Hence in regard to the second he says, for we ourselves also were sometimes unwise , i.e., deprived of that wisdom: I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict (Luke 21:15). In regard to the first he says, incredulous , i.e., unbelievers: you are among unbelievers and destroyers (Ezek 2:6).
But we err by accepting the contrary opinion; hence he says, erring , i.e., taking the false for the true: they have caused Egypt to err in all its works (Isa 19:14).
85 . Then he lists the things which corrupt the affections: first, in relation to the affections themselves; second, in relation to others, at living in malice and envy .
Now a man’s affections are right when they obey reason and when they make use of pleasures according to reason. Therefore, when they do not follow reason but their own impulse, they are corrupt; hence he says, slaves to diverse desires and pleasures . For pleasures are involved in sins of carnal delight, such as gluttony and lust; but desires are the objects of other vices such as ambition and avarice and the like: do not follow your base desires, but restrain your appetites (Sir 18:30); do not let sin therefore reign in your mortal bodies, to make you obey their passions (Rom 6:12); lovers of pleasure rather than lovers of God (2 Tim 3:4).
86 . Then when he says, living in malice and envy , he lists the sins which affect others: first of all, malice , which is the will to harm others; for an effect derives its name from the end. Therefore one who intends to inflict evil is said to be malicious: therefore put away all filthiness and rank growth of wickedness and receive with meekness the implanted word, which is able to save your souls (Jas 1:21). Second, envy , which grieves at the good our neighbor possesses, as malice inflicts evil: envy is a rotter of the bones (Prov 14:30). Third, hatred; hence he says, hateful , namely to God because they commit sin: for equally hateful to God are the ungodly man and his ungodliness (Wis 14:9); detractors, hateful to God (Rom 1:30); or hateful to one’s neighbor, when they do something which their neighbor hates.
And he continues, and hating one another . As if to say: and we even hate others: any one who hates his brother is a murderer (1 John 3:15).
87 . Then, he describes the present state of our salvation, when he says, but when the benignity .
First, he describes its order and process;
second, he confirms what he has said, at it is a faithful saying .
In regard to the first he does four things:
first, he shows the cause of our salvation;
second, the reason he saves, at not by the works of justice ;
third, the way he saves us, at by the washing ;
fourth, the end, at that, being justified .
88 . The cause of our salvation is God’s love: but God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ (Eph 2:4). This charity is described, first, in its intensity; second, in its effect.
The inward intensity of charity is designated by benignity , which is from bonus , which means ‘good,’ and ignis , which means ‘fire.’ Now fire signifies love: love is strong as death, its flashes are flashes of fire (Song 8:6). Therefore, benignity is an internal love, which expresses itself outwardly in good works. Now this love was present in God from all eternity, because his love is the cause of all things: he is gracious and merciful, slow to anger, and abounding in steadfast love (Joel 2:13).
But this love is not always visible: where are your zeal and your might? The yearning of your heart and your compassion are withheld from me (Isa 63:15). But its effect appears; and this is designated when he says, humanity , which can be understood in two ways: in one way, as signifying the human nature. As if to say: the benignity and humanity of God our Savior appeared when God was made man out of benignity: being born in the likeness of men (Phil 2:7); you crown the year with your bounty (Ps 65:11). Or, as signifying the strength which consists in publicly coming to the aid of others in their weakness. Hence it is a human thing to condescend: the natives showed us unusual kindness (Acts 28:2). But God condescended to our weakness: he knows our frame (Ps 103:14). And this of God our Savior , because the salvation of the righteous is from the Lord (Ps 37:39).
89 . Then, when he says, not by the works , he states the reason why he saves: first, he rejects the supposed reason; second, he mentions the true reason.
The supposed reason is that we are saved because of our own merits. But he rejects this when he says, not by the works of justice which we have done : there is a remnant chosen by grace (Rom 11:5); not because of your righteousness or the uprightness of your heart are you going to possess their land (Deut 9:5).
But the true reason is God’s mercy alone; hence he says, but according to his mercy : the steadfast love of the Lord never ceases (Lam 3:22); his mercy in on those who fear him from generation to generation (Luke 1:50).
90 . The method by which he saves us is through baptism: first, he describes it; second, he mentions its effect; third, its cause.
91 . He says, therefore: by the washing , i.e., we are saved by a spiritual washing: having cleansed her by the washing of water with the word of life (Eph 5:26); there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse them from sin and uncleanness (Zech 13:1).
92 . As to its effect he adds, of regeneration and renovation . To understand this it should be noted that man lacked two things in the state of perdition, and both were restored by Christ, namely, participation in the divine nature, and the laying aside of his oldness. For he had been separated from God: your iniquities made a separation between you and your God, and your sins have hid his face from you so that he does not hear (Isa 59:2). And he had grown old: you are growing old in a foreign country (Bar 3:11). But the first, namely, participation in the divine nature, we attain through Christ: that through these you may become partakers of the divine nature (2 Pet 1:4). This new nature, however, is acquired only by a rebirth, regeneration . Yet this nature is given in such a way as to become ours, and thus it is superadded; for we participate in the divine nature without ceasing to be men: you must be born anew (John 3:7); of his own will he brought us forth by the word of truth (Jas 1:18). Through Christ he has also put off the oldness of sin and received in return an integral nature; and this is called a renovation : be renewed in the spirit of your minds (Eph 4:23).
93 . But what power can cause the heart to be cleansed? The power that comes from the holy and undivided Trinity: in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19). Hence at Christ’s baptism were present the Father in the voice, the Son in the flesh, and the Holy Spirit in the form of a dove. Hence he says, of the Holy Spirit , i.e., which the Holy Spirit accomplishes: you shall send forth your Spirit, and they shall be created: and you shall renew the face of the earth (Ps 104:30). Again, there is the regeneration through the Spirit. And because you are sons, God has sent the Spirit of his Son into your hearts, crying: Abba, Father (Gal 4:6); for you have not received the spirit of slavery again in fear: but you have received the Spirit of adoption of sons, in whom we cry: Abba, Father (Rom 8:15).
But God the Father gives this Spirit, whom he has poured forth upon us abundantly , that he may describe an abundance of grace in baptism; hence there comes about the full remission of sins. I will pour out my Spirit upon all flesh (Joel 3:1); I will pour out my Spirit upon your seed (Isa 44:3). And on account of different gifts of grace. Who gives to all men abundantly and does not upbraid (Jas 1:5).
This, too, is given through Jesus Christ . The Paraclete . . . I will send him to you (John 16:7). For in Christ we find two natures, and it pertains to both that Christ give the Holy Spirit. It pertains to the divine nature, which is the Word, from which, as also from the Father, the Spirit proceeds as love. Now love in us proceeds from a conception of the heart, whose conception is the word. It pertains to the human nature, because Christ receives the Spirit’s highest fullness, in such a way that from him it streams forth unto others: full of grace and truth (John 1:14). And a little after: and of his fullness we have all received, grace unto grace (John 1:16); for it is not by measure that God gives the Spirit; the Father loves the Son, and has given all things into his hand (John 3:34). And therefore baptism and the other sacraments have no efficacy except by virtue of the humanity and passion of Christ.
94 . Then when he says, that, being justified by his grace , he puts down the goal of our salvation, which is the participation of eternal life. Hence he says, heirs .
Now, justified is the same as that which he previously called regeneration . In the justification of the unbelieving there are two endpoints, namely, that from which, which is the remission of guilt, and this is renewal; and that toward which, which is the infusion of grace, and this pertains to regeneration. Therefore he says, thus the Word was made flesh, that, being justified , i.e., renewed by grace , because justification does not come about without grace.
95 . But could God remit sin without infusing grace? It seems he could, because from the beginning he had the power to create man without grace and without guilt.
But I answer that the case of man guilty of no offense is one thing, because he can exist without grace and without sin; but the case of man after sin is different, for it is such that he cannot live without being hated or loved. If he is loved by God, he should love in return; and if he loves, it is because he has received grace, because he cannot love without grace. And this makes him an heir: to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you (1 Pet 1:4).
He is an heir of life everlasting : the lines have fallen for me in pleasant places; yea, I have a goodly heritage (Ps 16:6). But how heirs? According to hope , because the hope for this life is already in us: let us rejoice in our hope of sharing the glory of God (Rom 5:2).
96 . Then when he says, it is a faithful saying , he corroborates what he said about our salvation and hope. As if to say: this saying is trustworthy: these words are trustworthy and true (Rev 22:6).
97 . Then when he says, and these things I will , he commands that this be preached: first, he gives the command; second, he assigns the reason, at these things are good .
He says, therefore, and these things , namely, which pertain to God’s blessings, to forgiveness of sins, and to matters of faith and morals, I will have you affirm constantly : your words have upheld him who was stumbling (Job 4:4); and Judas and Silas, who were themselves prophets, exhorted the brethren with many words and strengthened them (Acts 15:32).
And the reason for this is that they who believe in God may be careful to excel in good works . This can be understood to refer to prelates. As if to say: I desire that you strengthen the travelers, i.e., prelates, so that they will be careful to excel these, i.e., the faithful, in good works : that they may see your good deeds and glorify God (1 Pet 2:12); let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).
These words are good because they speak of God’s goodness: the good man out of his good treasure brings forth good (Matt 12:35); and profitable unto men : I am the Lord your God, who teaches you profitable things (Isa 48:17).
Lecture 2
Avoid heretics
3:9 But avoid foolish questions and genealogies and contentions and strivings about the law. For they are unprofitable and vain. [n. 98]
3:10 A man that is a heretic, after the first and second admonition, avoid: [n. 101]
3:11 Knowing that such a one is subverted and sins, being condemned by his own judgment. [n. 103]
3:12 When I shall send to you Artemas or Tychicus, make haste to come unto me to Nicopolis. For there I have determined to winter. [n. 104]
3:13 Send forward Zenas the lawyer and Apollo, with care that nothing be wanting to them.
3:14 And let our men also learn to excel in good works for necessary uses: that they be not unfruitful.
3:15 All that are with me greet you. Greet them that love us in the faith. The grace of God be with you all. Amen. [n. 106]
98 . Above, the Apostle taught Titus what to propose when instructing his people. Now he shows what to avoid in his teaching:
first, he shows this;
second, he writes of familiar matters, at when I shall send .
In regard to the first he does two things:
first, he shows how to avoid useless and aimless questions;
second, how to avoid heretics, at a man that is a heretic .
In regard to the first he does two things:
first, he shows what to avoid in his doctrine;
second, he assigns the reason, at for they are unprofitable .
99 . In regard to the first point it should be noted that the burden of satisfying those who raise questions of doctrine falls on the teacher, who should answer some of these questions himself. Furthermore, the teacher should argue with those who resist, and indicate the questions to be avoided.
In the other sciences no wise man is expected to answer every question, but only those which pertain to his science. Consequently, the teacher of truth ought not to answer every question. For foolishness is contrary to wisdom. But this doctrine is wisdom: that will be your wisdom and your understanding in the sight of the peoples (Deut 4:6). Hence he says, but avoid foolish questions . For questions contrary to the aims of that doctrine are foolish; and questions that are undisciplined are contrary to the aims of a doctrine. But Job has spoken foolishly, and his words do not bespeak discipline (Job 34:35). Likewise, it is foolish to propose as doubtful something that is evident, such as the proper principles of a doctrine.
For these are at the root of all instruction in the faith and training in morals. And there are some which ought to be avoided.
Whence he says, genealogies , because they are proposed in the Scriptures as mysteries or as containing some historical value.
In resisting gainsayers, he ought to avoid contentions and strivings . For when one debates to discover the truth, it is praiseworthy; but when there is contention over what is to be held and what avoided, it is blameworthy: it is an honor for a man to keep aloof from strife (Prov 20:3); avoid disputing about words (2 Tim 2:14). Strivings about the law , which arise from conflicting statements in Scripture.
Are such quarrels to be avoided at all costs? I answer that in Sacred Scripture no statements are really contrary; if they appear to be, it is because they are incorrectly understood or because a copyist has transcribed them incorrectly. And this is especially true in regard to numbers and genealogies. Consequently, since these matters cannot be settled, they should be avoided.
100 . And this is because they are unprofitable . Whereas a teacher should aim at utility and truth: my mouth will utter truth (Prov 8:7); I am the Lord, your God, teaching you profitable things (Isa 48:17). Therefore, Titus should avoid getting involved in things that are per se useless and do not contribute to solid doctrine. For the knowledge of singulars, such as genealogies, does not improve the intellect or strengthen the morals or faith. And they are vain , because they have no solid truth.
101 . Then, when he says, a man that is a heretic , he shows which men are to be avoided:
first, he shows that heretics are to be avoided;
second, he gives the reason, at knowing that .
102 . He says, therefore, a man that is a heretic . Here it should be noted that a heretic is so called for good reasons: the first of these is taken from the very word, ‘heretic’, which does not come from ‘division,’ but from ‘choice,’ as Jerome says. For in Greek the word ‘heresy’ means selection. Hence a heretic is a selector, who obstinately clings to some sect which he has chosen.
Hence it should be noted that every heretic is in error; but not the converse, for two reasons. First, by reason of the matter in which he errs; for example, if the error is not about the end of human life or not about faith and morals, the one who errs is not a heretic. But if he is in error about matter pertaining to the end of human life, then he is a heretic. And I say the end of human life, because in ancient times there were sects, each positing its own end, as is clear from the Stoics and Epicureans. Or about matters pertaining to the faith: for example, if a person were to maintain that God is not triune and one, or that fornication is not a sin, he would be a heretic.
On the part of selection, one is a heretic, because he selects; but if he is not obstinate and is ready to be corrected by the Church, then his selection arose not from malice but from ignorance. In that case he is not a heretic.
One should avoid this man on account of the danger: their talk will eat its way like gangrene (2 Tim 2:17). Furthermore, let no one take part in the sins, lest he appear to consent to them: if any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting (2 John 1:10). And also because of the punishment: depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins (Num 16:26).
Such a person should be warned, and if he does not desist, he should be avoided. And he says, after the first and second admonition , for that is the way the Church proceeds in excommunicating. The reason for this is that the number three suggests that everything has a beginning, a middle, and an end. Consequently, it is taken as expressing all things: this is the third time I am coming to you (2 Cor 13:1), and also because of the perfection of the number three.
103 . But the reason for avoiding a heretic is that one must start from the beginning, if a heretic is to be corrected: those who are well have no need of a physician, but those who are sick (Matt 9:12). Therefore, he should not be dismissed, until it is obvious that he cannot be cured; but if he cannot be cured, then he should be dismissed: I will condemn you out of your own mouth (Luke 19:22).
104 . Then, he writes of personal matters, at when I shall send to you :
first, about taking care of certain matters affecting him;
second, he closes with a greeting.
105 . He says, therefore, when I shall send to you Artemas or Tychicus . These were two of the Apostle’s disciples. He sent the others because he wanted Titus to come to him. Yet he did not specify the time, but only the place; for he needed him to help with the preaching. Nevertheless, he wanted Artemas to go ahead. First, he shows what is to be done with them; second, he answers an objection.
Apollos, who is mentioned here and in Acts (Acts 19:1) was a bishop of the Corinthians, but on account of their waywardness he left them and went to Crete to Titus. Since the Corinthians repented, the Apostle is sending him back.
He calls Zenas the lawyer , although Apollo , too, was very learned; for he was a teacher among the Jews.
But the reason why he wants them sent ahead and not Titus is that Titus was needed at Crete on account of his episcopal duties, but the others had no obligations. And he says, with care that nothing be wanting to them . As if to say: if you cannot provide for them let your subjects do so.
Hence he continues, let our men also learn , namely, that the faithful provide for their prelates as the Jews do. And he says, our , namely, subjects, should learn to excel the Jews and others from Asia who provide for their preachers and the needy. And he says, for necessary uses , i.e., in cases of necessity: but if we have food and clothing, with these we shall be content (1 Tim 6:8).
The reason why they should excel the others is that they be not unfruitful : who plants a vineyard without eating any of its fruit? (1 Cor 9:7). Therefore, the people, if they are the Lord’s vineyard, ought to bear fruit, both spiritual and temporal, enough to sustain the cultivators; otherwise, they would be unfruitful. Every tree that does not bear good fruit is cut down and thrown into the fire (Matt 7:19).
106 . Then he greets them: first, on the part of the others; second, he asks them to greet the others; third, he sends his own greeting.
In regard to the first, he says, all that are with me greet you , i.e., wish you health.
Second, he says, greet them that love us in the faith , i.e., who live in the faith of Christ, because there is no friendship between believers and unbelievers: should you help the wicked and love those who hate the Lord? (2 Chr 19:2): or, that love us in the faith , i.e., with true affection: a faithful friend is a sturdy shelter (Sir 6:14).
The Grace of God , which is the source of all good things: justified by his grace as a gift (Rom 3:24); be with you all . He says, be with you all , because he did not write to Titus just for Titus’s benefit, but for the entire church.
Thanks be to God.