|
TITUS ii. 2--5.
"That the aged men be sober, grave, temperate, sound in faith, in
charity, in patience. The aged women likewise, that they be in
behavior as becometh holiness, not false accusers, not given to much
wine, teachers of good things; That they may teach the young women to
be sober, to love their husbands, to love their children, To be
discreet, chaste, keepers at home, good, obedient to their own
husbands, that the word of God he not blasphemed."
THERE are some failings which age has, that youth has not. Some
indeed it has in common with youth, but in addition it has a slowness,
a timidity, a forgetfulness, an insensibility, and an irritability.
For this reason he exhorts old men concerning these matters, "to be
vigilant." For there are many things which at this period make men
otherwise than vigilant, especially what I mentioned, their general
insensibility, and the difficulty of stirring or exciting them.
Wherefore he also adds, "grave, temperate.'' Here he means
prudent. For temperance is named froth the well-tempered mind. For
there are, indeed there are, among the old, some who rave and are
beside themselves, some from wine, and some from sorrow. For old age
makes them narrowminded.
"Sound in faith, in charity [love], in patience."
He has well added "in patience," for this quality more especially
befits old men.
Ver. 3. "The aged women likewise, that they be in behavior as
becometh holiness."
That is, that in their very dress and carriage they exhibit modesty.
"Not false accusers, not given to much wine."
For this was particularly the vice of women and of old age. For from
their natural coldness at that period of life arises the desire of
wine, therefore he directs his exhortation to that point, to cut off
all occasion of drunkenness, wishing them to be far removed from that
vice, and to escape the ridicule that attends it. For the fumes mount
more easily from beneath, and the membranes (of the brain) receive
the mischief from their being impaired by age, and this especially
causes intoxication. Yet wine is necessary at this age, because of
its weakness, but much is not required. Nor do young women require
much, though for a different reason, because it kindles the flame of
lust. "Teachers of good things."
And yet thou forbiddest a woman to teach; how dost thou command it
here, when elsewhere thou sayest, "I suffer not a woman to teach"?
(1 Tim. ii. 12.) But mark what he has added, "Nor to usurp
authority over the man." For at the beginning it was permitted to men
to teach both men and women. But to women it is allowed to instruct by
discourse at home But they are nowhere permitted to preside, nor to
extend their speech to great length, wherefore he adds, "Nor to
usurp authority over the man."
Vet. 4. "That they may teach the young women to be sober."
Observe how he binds the people together, how he subjects the younger
women to the elder. For he is not speaking there of daughters, but
merely in respect of age. Let each of the elder women, he means,
teach any one that is younger to be sober.
"To love their husbands."
This is the chief point of all that is good in a household, "A man
and his wife that agree together." (Ecclus. xxv. 1.) For where
this exists, there will be nothing that is unpleasant. For where the
head is in harmony with the body, and there is no disagreement between
them, how shall not all the other members be at peace? For when the
rulers are at peace, who is there to divide and break up concord? as
on the other hand, where these are ill disposed to each other, there
will be no good order in the house. This then is a point of the
highest importance, and of more consequence than wealth, or rank, or
power, or aught else. Nor has he said merely to be at peace, but
"to love their husbands." For where love is, no discord will find
admittance, far from it, other advantages too spring up.
"To love their children." This is well added, since she who loves
the root, will much more love the fruit.
"To be discreet, chaste, keepers at home, good." All these
spring from love. They become "good, and keepers at home," from
affection to their husbands.
"Obedient to their own husbands, that the word of God be not
blasphemed."
She who despises her husband, neglects also her house; but from love
springs great soberness, and all contention is done away. And if he
be a Heathen, he will soon be persuaded; and if he be a Christian,
he will become a better man. Seest thou the condescension of Paul?
He who in everything would withdraw us from worldly concerns, here
bestows his consideration upon domestic affairs. For when these are
well conducted, there will be room for spiritual things, but
otherwise, they too will be marred. For she who keeps at home will be
also sober, she that keeps at home will be also a prudent manager, she
will have no inclination for luxury, unseasonable expenses, and other
such things.
"That the word of God," he says, "be not blasphemed."
See how his first concern is for the preaching of the word, not for
worldly things; for when he writes to Timothy, he says, "that we
may lead a quiet and peaceable life in all godliness and honesty" (1
Tim. ii. 2); and here, "that the word of God," and the
doctrine, "be not blasphemed." For if it should happen that a
believing woman, married to an unbeliever, should not be virtuous,
the blasphemy is usually carried on to God; but if she be of good
character, the Gospel obtains glory from her, and from her virtuous
actions. Let those women hearken who are united to wicked men or
unbelievers; let them hear, and learn to lead them to godliness by
their own example. For if thou gain nothing else, and do not attract
thy husband to embrace right doctrines, yet thou hast stopped his
mouth, and dost not allow him to blaspheme Christianity; and this is
no mean thing, but great indeed, that the doctrine should be admired
through our conversation.
Ver. 6. "Young men likewise exhort to be soberminded."
See how he everywhere recommends the observance of decorum. For he
has committed to women the greater part in the instruction of women,
having appointed the eider to teach the younger. But the whole
instruction of men he assigns to Titus himself. For nothing is so
difficult for that age as to overcome unlawful pleasures. For neither
the love of wealth, nor the desire of glory, or any other thing so
much solicits the young, as fleshly lust. Therefore passing over
other things, he directs his admonition to that vital point. Not
however that he would have other things neglected; for what says he?
Ver. 7. "In all things showing thyself a pattern of good works."
Let the elder women, he says, teach the younger, but do thou thyself
exhort young men to be soberminded. And let the luster of thy life be
a common school of instruction, a pattern of virtue to all, publicly
exhibited, like some original model, containing in itself all
beauties, affording examples whence those who are willing may easily
imprint upon themselves any of its excellences.
Ver. 7, 8. "In [thy] doctrine showing uncorruptness,
gravity, sincerity, Sound speech that cannot be condemned; that he
that is of the contrary part may be ashamed, having no evil thing to
say of you."
By "him that is of the contrary part," he means the devil, and
every one who ministers to him. For when the life is illustrious, and
the discourse corresponds to it, being meek and gentle, and affording
no handle to the adversaries, it is of unspeakable advantage. Of
great use then is the ministry of the word, not any common word, but
that which is approved, and cannot be condemned, affording no pretext
to those who are willing to censure it.
Ver. 9. "Exhort servants to be obedient to their own masters, and
to please them well in all things."
Dost thou see what he has previously said, "that he that is of the
contrary part may be ashamed, having no evil thing to say of you."
He therefore is deserving of condemnation, who under pretense of
continence separates wives from their husbands, and he who under any
other pretext takes away servants from their masters. This is not
"speech that cannot be condemned," but it gives great handle to the
unbelieving, and opens the mouths of all against us.
"Not answering again."
Ver. 10. "Not purloining, but showing all good fidelity, that
they may adorn the doctrine of God our Saviour in all things."
Thus he has well said in another place, "Doing service as to the
Lord, and not to men." For if thou servest thy master with good
will, yet the occasion of this service proceeds from thy fear, and he
who with so great fear renders Him service, shall receive the greater
reward. For if he restrain not his hand, or his unruly tongue, how
shall the Gentile admire the doctrine that is among us? But if they
see their slave, who has been taught the philosophy of Christ,
displaying more self-command than their own philosophers, and serving
with all meekness and good will, he will in every way admire the power
of the Gospel. For the Greeks judge not of doctrines by the doctrine
itself, but they make the life and conduct the test of the doctrines.
Let women therefore and servants be their instructors by their
conversation. For both among themselves, and everywhere, it is
admitted that the race of servants is passionate, not open to
impression, intractable, and not very apt to receive instruction in
virtue, not from their nature, God forbid, but from their ill
breeding, and the neglect of their masters. For those who rule them
care about nothing but their own service; or if they do sometimes
attend to their morals, they do it only to spare themselves the trouble
that would be caused them by their fornication, their thefts, or their
drunkenness, and being thus neglected and having no one to concern
himself about them, they naturally sink into the very depths of
wickedness. For if under the direction of a father and mother, a
guardian, a master, and teacher, with suitable companions, with the
honor of a free condition, and many other advantages, it is difficult
to escape intimacies with the wicked, what can we expect from those who
are destitute of all these, and are mixed up with the wicked, and
associate fearlessly with whomsoever they will, no one troubling
herself about their friendships? What sort of persons do we suppose
they will be? On this account it is difficult for any servant to be,
good, especially when they have not the benefit of instruction either
from those without or from ourselves.
They do not converse with free men of orderly conduct, who have a
great regard for their reputation. For all these reasons it is a
difficult and surprising thing that there should ever be a good
servant.
When therefore it is seen that the power of religion, imposing a
restraint upon a class naturally so self-willed, has rendered them
singularly well behaved and gentle, their masters, however
unreasonable they may be, will form a high opinion of our doctrines.
For it is manifest, that having previously infixed in their souls a
fear of the Resurrection, of the Judgment, and of all those things
which we are taught by our philosophy to expect after death, they have
been able to resist wickedness, having in their souls a settled
principle to counterbalance the pleasures of sin. So that it is not by
chance or without reason, that Paul shows so much consideration for
this class of men: since the more wicked they are, the more admirable
is the power of that preaching which reforms them. For we then most
admire a physician, when he restores to a healthy and sane state one
who was despaired of, whom nothing benefited, who was unable to
command his unreasonable desires, and wallowed in them. And observe
what he most requires of them; the qualities which contribute most to
their masters' ease.
"Not answering again, not purloining"; that is, to show all good
will in matters intrusted to them, to be particularly faithful in their
masters' concerns, and obedient to their commands.
MORAL. Do not therefore think that I enlarge upon this subject
without a purpose. For the rest of my discourse will be addressed to
servants. Look not to this, my good friend, that thou servest a
man, but that thy service is to God, that thou adornest the Gospel.
Then thou wilt undertake everything in obedience to thy master,
bearing with him, though impatient, and angry without a cause.
Consider that thou art not gratifying him, but fulfilling the
commandment of God; then thou wilt easily submit to anything. And
what I have said before, I repeat here, that when our spiritual
state is right, the things of this life will follow. For a servant,
so tractable and so well disposed, will not only be accepted by God,
and made partaker of those glorious crowns, but his master himself,
whom he serves so well, even though he be brutish and stone-hearted,
inhuman and ferocious, will commend and admire him, and will honor him
above all the rest, and will set him over their heads though he be a
Gentile.
And that servants are required to be thus disposed towards a Gentile
master, I will show you by an example. Joseph, who was of a
different religion from the Egyptian, was sold to the chief cook.
What then did he? When he saw the young man was virtuous, he did not
consider the difference of their religion, but loved and favored and
admired him, and committed the others to his superintendence, and knew
nothing of the affairs of his own house because of him. Thus he was a
second master, and even more of a master than his lord, for he knew
more of his master's affairs than his master himself. And even
afterwards, as it seems to me, when he believed the unjust accusation
framed against him by his wife, yet from his former regard for him,
retaining a respect for that just man, he satisfied his resentment with
imprisonment. For if he had not greatly reverenced and esteemed him
from his former conduct, he would have thrust his sword through his
body, and dispatched him at once. "For jealousy is the rage of a
man; therefore he will not regard any ransom, neither will he rest
content, though thou givest many gifts." (Prov. vi. 34,
35.) And if such is the jealousy of men in general, much more
violent must it have been with him, an Egyptian and barbarian, and
injured as he thought by one whom he had honored. For you all know
that injuries do not affect us in the same way from all persons, but
that those grieve us most bitterly and deeply which proceed from those
who were well-affected toward us, who had trusted us and whom we had
trusted, and who had received many kindnesses from us. He did not
consider with himself, nor say, What! have I taken a servant into
my house, shared with him my substance, made him free, and even
greater than myself, and is this the return that he makes me? He did
not say this, so much was his mind prepossessed by his previous respect
for him. And what wonder if he enjoyed so much honor in the house,
when we see what great regard he obtained even in a prison. You know
how practiced in cruelty are the dispositions of those who have the
custody of prisons. They profit by the misfortune of others, and
harass those whom others support in their afflictions, making a gain of
them that is truly deplorable, with a more than brutal cruelty. For
they take advantage of those wretched circumstances which ought to
excite their pity. And we may further observe, that they do not treat
in the same manner all their prisoners; for those who are confined upon
accusation only, and who are injuriously treated, they perhaps pity,
but they punish with numberless inflictions those who are imprisoned for
shameful and atrocious crimes. So that the keeper of the prison not
only from the manner of such men might have been expected to be
inhuman, but from the cause for which he was imprisoned. For who
would not have been incensed against a young man, who having been
raised to so great honor, was charged with requiting such favors by a
base attempt upon the master's wife. Would not the keeper,
considering these things, the honor to which he had been raised, and
the crime for which he was imprisoned, would he not have treated him
with more than brutal cruelty? But he was raised above all these
things by his hope in God.
For the virtue of the soul can mollify even wild beasts. And by the
same meekness which had gained his master, he captivated also the
keeper of the prison. Thus Joseph was again a ruler, he ruled in the
prison as he had ruled in the house. For since he was destined to
reign, it was fit that he should learn to be governed, and while he
was governed he became a governor, and presided in the house.
For if Paul requires this of one who is promoted to a Church,
saying, "If a man know not how to rule his own house, how shall he
take care of the Church of God?" (1 Tim. iii. 5), it was fit
that he who was to be a governor, should first be an excellent ruler of
the house. He presided over the prison, not as over a prison, but as
if it had been a house. For he alleviated the calamities of all, and
took charge of those who were imprisoned as if they had been his own
members, not only taking an interest in their misfortunes and consoling
them, but if he saw any one absorbed in thought, he went to him and
enquired the cause, and could not bear even to see any one dejected,
or be easy till he had relieved his dejection. Such love as this,
many a one has not shown even to his own children. And to these things
may be traced the beginning of his good fortune. For our part must go
before, and then the blessing of God will follow.
For that he did show this care and concern we learn from the story.
He saw, it is said, two eunuchs who had been cast into prison by
Pharaoh, his chief butler and chief baker, and he said, "Wherefore
look ye so sadly today?" (Gen. xl. 7.) And not from this
question only, but from the conduct of these men, we may discern his
merit. For, though they were the officers of the king, they did not
despise him, nor in their despair did they reject his services, but
they laid open to him all their secret, as to a brother who could
sympathize with them.
And all this has been said by me to prove, that though the virtuous
man be in slavery, in captivity, in prison; though he be in the depth
of the earth, nothing will be able to overcome him. This I have said
to servants, that they may learn that though they have masters that are
very brutes, as this Egyptian, or ferocious as the keeper of the
prison, they may gain their regard, and though they be heathen as they
were, or whatever they be, they may soon win them to gentleness. For
nothing is more engaging than good manners, nothing more agreeable and
delightful than meekness, gentleness, and obedience. A person of
this character is suitable to all. Such an one is not ashamed of
slavery, he does not avoid the poor, the sick, and the infirm. For
virtue is superior, and prevails over everything. And if it has such
power in slaves, how much more in those who are free? This then let
us practice, whether bond or free, men or women. Thus we shall be
loved both by God and men; and not only by virtuous men, but by the
wicked; nay by them more especially, for they more especially honor
and respect virtue. For as those who are under rule stand most in awe
of the meek, so do the vicious most revere the virtuous, knowing from
what they themselves have fallen. Since such then is the fruit of
virtue, this let us pursue, and attain. If we adhere to this,
nothing will be formidable, but all things easy and manageable. And
though we pass through the fire and through the water, all things yield
to virtue, even death itself. Let us then be zealous in the pursuit
of it, that we may attain the good things to come, in Jesus Christ
our Lord, with whom,
|
|