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TITUS i. 1-4.
"Paul, a servant of God, and an Apostle of Jesus Christ,
according to the faith of God's elect, and the acknowledging of the
truth which is after godliness; In hope of eternal life, which God,
that cannot lie, promised before the world began; But hath in due
times manifested His word through preaching, which is committed unto
me according to the commandment of God our Saviour; To Titus, mine
own son after the common faith; Grace, mercy, and peace, from God
the Father, and the Lord Jesus Christ our Saviour."
TITUS was an approved one of the companions of Paul; otherwise,
he would not have committed to him the charge of that whole island, nor
would he have commanded him to supply what was deficient, as he says,
"That thou shouldest set in order the things that are wanting."
(Ver. 5.) He would not have given him jurisdiction over so many
Bishops, if he had not placed great confidence in him. They say that
he also was a young man, because he calls him his son, though this
does not prove it. I think that there is mention made of him in the
Acts. Perhaps he was a Corinthian, unless there was some other of
the same name. And he summons Zenas, and orders Apollos to be sent
to him, never Titus. (Tit. iii. 13.) For he also attests
their superior virtue and courage in the presence of the Emperor.
Some time seems to have since elapsed, and Paul, when he wrote this
Epistle, appears to have been at liberty. For he says nothing about
his trials, but dwells continually upon the grace of God, as being a
sufficient encouragement to believers to persevere in virtue. For to
learn what they had deserved, and to what state they had been
transferred, and that by grace, and what had been vouchsafed them,
was no little encouragement. He takes aim also against the Jews, and
if he censures the whole nation, we need not wonder, for he does the
same in the case of the Galatians, saying, "O foolish
Galatians." (Gal. iii. 1.) And this does not proceed from a
censorious temper, but from affection. For if it were done for his
own sake, one might fairly blame him; but if from the fervor of his
zeal for the Gospel, it was not done reproachfully. Christ too, on
many occasions, reproached the Scribes and Pharisees, not on his own
account, but because they were the ruin of all the rest.
And he writes a short Epistle, with good reason, and this is a proof
of the virtue of Titus, that he did not require many words, but a
short remembrance. But this Epistle seems to have been written before
that to Timothy, for that he wrote as near his end and in prison, but
here, as free and at liberty. For his saying, "I have determined
to winter at Nicopolis" (Tit. iii. 12), is a proof that he was
not yet in bonds, as when he wrote to Timothy.
Ver. 1. "Paul, a servant of God, and an Apostle of Jesus
Christ, according to the faith of God's elect."
You observe how he uses these expressions indifferently, sometimes
calling himself the "servant of God," and sometimes the "servant of
Christ," thus making no difference between the Father and the Son.
"According to the faith of God's elect, and the acknowledging of
the truth which is after godliness. In hope of eternal life."
"According to the faith of God's elect." It is because thou hast
believed, or rather because thou wast intrusted? I think he meant,
that he was intrusted with God's elect, that is, not for any
achievements of mine, nor from my toils and labors, did I receive
this dignity. It was wholly the effect of His goodness who intrusted
me. Yet that the grace may not seem without reason, (for still the
whole was not of Him, for why did He not intrust it to others?) he
therefore adds, "And the acknowledging of the truth that is after
godliness." For it was for this acknowledgment that I was
intrusted, or rather it was of His grace that this too was intrusted
to me, for He was the author of this also. Whence Christ Himself
said, "Ye have not chosen Me, but I have chosen you." (John
xv. 16.) And elsewhere this same blessed one writes, "I shall
know, even as also I am known." (1 Cor. xiii. 12.) And
again, "If I may apprehend that, for which also I am apprehended
of Christ Jesus." (Phil. iii.
12.) First we are apprehended, and afterwards we know: first we
are known, and then we apprehend: first we were called, and then we
obeyed. But in saying, "according to the faith of the elect," all
is reckoned to them, because on their account I am an Apostle, not
for my worthiness, but "for the elect's sake." As he elsewhere
says, "All things are yours, whether Paul, or Apollos." (1
Cor. iii. 21.)
"And the acknowledging the truth that is after godliness." For
there is a truth in other things, that is not according to godliness;
for knowledge in matters of agriculture, knowledge of the arts, is
true knowledge; but this truth is after godliness. Or this,
"according to faith," means that they believed, as the other elect
believed, and acknowledged the truth. This acknowledging then is from
faith, and not from reasonings.
"In hope of eternal life." He spoke of the present life, which is
in the grace of God, and he also speaks of the future, and sets
before us the rewards that follow the mercies which God has bestowed
upon us. For He is willing to crown us because we have believed, and
have been delivered from error. Observe how the introduction is full
of the mercies of God, and this whole Epistle is especially of the
same character, thus exciting the holy man himself, and his disciples
also, to greater exertions. For nothing profits us so much as
constantly to remember the mercies of God, whether public or private.
And if our hearts are warmed when we receive the favors of our
friends, or hear some kind word or deed of theirs, much more shall we
be zealous in His service when we see into what dangers we had fallen,
and that God has delivered us from them all.
"And the acknowledging of the truth." This he says with reference
to the type. For that was an "acknowledging" and a "godliness,"
yet not of the Truth, yet neither was it falsehood, it was
godliness, but it was in type and figure. And he has well said,
"In hope of eternal life." For the former was in hope of the
present life. For it is said, "he that doeth these things shall live
in them." (Rom. x. 5.) You see how at the beginning he sets
forth the difference of grace. They are not the elect, but we. For
if they were once called the elect, yet are they no longer called so.
Ver. 2. "Which God, that cannot lie, promised before the world
began."
That is, not now upon a change of mind, but from the beginning it was
so foreordained. This he often asserts, as when he says,
"Separated unto the Gospel of God." (Rom. i. 1.) And
again, "Whom He did foreknow, He also did predestinate."
(Rom. viii. 29.) Thus showing our high origin, in that He did
not love us now first, but from the beginning: and it is no little
matter to be loved of old, and from the beginning.
"Which God, that cannot lie, promised." If He "cannot lie,"
what He has promised will assuredly be fulfilled. If He "cannot
lie," we ought not to doubt it, though it be after death. "Which
God, that cannot lie," he says, "promised before the world
began"; by this also, "before the world began," he shows that it
is worthy of our belief. It is not because the Jews have not come
in, that these things are promised. It had been so planned from the
first. Hear therefore what he says, "But hath in His own times
manifested." Wherefore then was the delay? From His concern for
men, and that it might be done at a seasonable time. "It is time for
Thee, Lord, to work" (Ps. cxix. 125), says the Prophet.
For by "His own times" is meant the suitable times, the due, the
fitting.
Ver. 3. "But hath in due times manifested His word through
preaching, which is committed unto me."
That is, the preaching is committed unto me. For this included
everything, the Gospel, and things present, and things future,
life, and godliness, and faith, and all things at once. "Through
preaching," that is, Openly and with all boldness, for this is the
meaning of "preaching." For as a herald proclaims in the theater in
the presence of all, so also we preach, adding nothing, but declaring
the things which we have heard. For the excellence of a herald
consists in proclaiming to all what has really happened, not in adding
or taking away anything. If therefore it is necessary to preach, it
is necessary to do it with boldness of speech. Otherwise, it is not
preaching. On this account Christ did not say, Tell it "upon the
housetops," but "preach upon the housetops" (Matt. x. 27);
showing both by the place and by the manner what was to be done.
"Which is committed unto me according to the commandment of God our
Saviour."
The expressions, "committed unto me," and "according to the
commandment," show the matter to be worthy of credit, so that no one
should think it discreditable, nor be hesitating about it, or
discontented. If then it is, a commandment, it is not at my
disposal. I fulfill what is commanded. For of things to be done,
some are in our power, others are not. For what He commands, that
is not in our power, what He permits, is left to our choice. For
instance, "Whosoever shall say to his brother, Thou fool, shall be
in danger of hell fire." (Matt. v. 22.) This is a
commandment. And again, "If thou bring thy gift to the altar, and
there rememberest that thy brother hath aught against thee, leave there
thy gift before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift." (Matt. v. 23,
24.) This also is a command. But when He says, "If thou wilt
be perfect, go and sell all that thou hast" (Matt. xix. 21):
and, "He that is able to receive it, let him receive it" (Matt.
xix. 12): this is not a command, for He makes His hearer the
disposer of the matter, and leaves him the choice, whether he will do
it or not. For these things we may either do or not do. But
commandments are not left to our choice, we must either perform them,
or be punished for not doing so. This is implied when he says,
"Necessity is laid upon me; yea woe is unto me, if I preach not the
Gospel." (1 Cor. ix. 16.) This I will state more plainly,
that it may be manifest to all. For instance, He that is intrusted
with the government of the Church, and honored with the office of a
Bishop, if he does not declare to the people what they ought to do,
will have to answer for it. But the layman is under no such
obligation. On this account Paul also says, "According to the
commandment of God our Saviour," I do this. And see how the
epithets fit in to what I have said. For having said above, "God
who cannot lie," here he says, "According to the commandment of
God our Saviour." If then He is our Saviour, and He commanded
these things with a view that we should be saved, it is not from a love
of command. It is a matter of faith, and the commandment of God our
Saviour.
"To Titus mine own son," that is, my true son. For it is
possible for men not to be true sons, as he of whom he says, "If any
man that is called a brother be a fornicator, or covetous, or an
idolater, or a railer, or a drunkard, with such an one no not to
eat." (1 Cor. v. 11.) Here is a son, but not a true son.
A son indeed he is, because he has once received the grace, and has
been regenerated: but he is not a true son, because he is unworthy of
his Father, and a deserter to the usurped sovereignty of another.
For in children by nature, the true and the spurious are determined by
the father that begot, and the mother who bore them. But it is not so
in this case, but it depends on the disposition. For one who was a
true son may become spurious, and a spurious son may become a true
one. For it is not the force of nature, but the power of choice, on
which it depends, whence it is subject to frequent changes. Onesimus
was a true son, but he Was again not true, for he became
"unprofitable"; then he again became a true son, so as to be called
by the Apostle his "own bowels." (Philem. 12.)
Ver. 4. "To Titus, mine own son after the common faith."
What is "after the common faith"? After he had called him his own
son, and assumed the dignity of a father, hear how it is that he
lessens and lowers that honor. He adds, "After the common faith";
that is, with respect to the faith I have no advantage over thee; for
it is common, and both thou and I were born by it. Whence then does
he call him his son? Either only wishing to express his affection for
him, or his priority in the Gospel, or to show that Titus had been
enlightened by him. On this account he calls the faithful both
children and brethren; brethren, because they were born by the same
faith; children, because it was by his hands. By mentioning the
common faith, therefore, he intimates their brotherhood.
Ver. 4. "Grace and peace from God the Father, and the Lord
Jesus Christ our Saviour."
Because he had called him his son, he adds, "from God the
Father," to elevate his mind by showing whose son he was, and by not
only naming the common faith, but by adding "our Father," he
implies that he has this honor equally with himself. MORAL.
Observe also how he offers the same prayers for the Teacher, as for
the disciples and the multitude. For indeed he needs such prayers as
much, or rather more than they, by how much he has greater enmities to
encounter, and is more exposed to the necessity of offending God.
For the higher is the dignity, the greater are the dangers of the
priestly office. For one good act in his episcopal office is
sufficient to raise him to heaven and one error to sink him to hell
itself. For to pass over all other cases of daily occurrence, if he
happens, either from friendship or any other cause, to have advanced
an unworthy person to a Bishopric, and have committed to him the rule
of a great city, see to how great a flame he renders himself
obnoxious. For not only will he have to account for the souls that are
lost, for they are lost through the man's irreligion, but for all
that is done amiss by the other. For he that is irreligious in a
private station will be much more so when he is raised to power. It is
much indeed, if a pious man continue such after his elevation to rule.
For he is then more strongly assailed by vainglory, and the love of
wealth, and self-will, when office gives him the power; and by
offenses, insults, and reproaches, and numberless other evils. If
therefore any one be irreligious, he will become more so when raised to
office; and he who appoints such a ruler will be answerable for all the
offenses committed by him, and for the whole people. But if it is
said of him who gives offense to one soul, "It were better for him
that a millstone were hanged about his neck, and that he were drowned
in the depth of the sea"
(Matt. xviii. 6); what will he have to suffer who offends so many
souls, whole cities and populations, and multitudes of families,
men, women, children, citizens, and husbandmen, the inhabitants of
the city itself, and of all places subject to it? To say thrice as
much more is to say nothing, so severe is the vengeance and the
punishment to which he will be obnoxious. So that a Bishop especially
needs the grace and peace of God. For if without these he governs the
people, all is ruined and lost, for want of those helms. And though
he be skilled in the art of steering, he will sink the vessel and those
that sail in it, if he has not these helms, "the grace and peace of
God."
Hence I am struck with astonishment at those who desire so great a
burden. Wretched and unhappy man, seest thou what it is thou
desirest? If thou art by thyself, unknown and undistinguished,
though thou committest ten thousand faults, thou hast only one soul for
which to give an account, and for it alone wilt thou be answerable.
But when thou art raised to this office, consider for how many persons
thou art obnoxious to punishment. Hear what Paul says, "Obey them
that have the rule over you, and submit yourselves: for they watch for
your souls as they that must give account." (Heb. xiii. 17.)
But dost thou desire honor and power? But what pleasure is there in
this honor? I confess, I see not. For to be a ruler indeed is not
possible, since it depends upon those under thy rule to obey or not.
And to any one who considers the matter closely; it will appear that a
Bishop does not so much come to rule, as to serve a multitude of
masters, who are of opposite desires and sentiments. For what one
commends, another blames; what this man censures, that admires. To
whom therefore shall he listen, with whom shall he comply? It is
impossible! And the slave that is bought with money complains if his
master's commands are contrary to each other. But shouldest thou
grieve, when so many masters give the contrary orders, thou art
condemned even for this, and all mouths are opened against thee. Tell
me then, is this honor, is this rule, is this power?
One who holds the Episcopal office has required a contribution of
money. He who is unwilling to contribute not only withholds it, but
that he may not seem to withhold it from indifference, he accuses his
Bishop. He is a thief, he says, a robber, he engulfs the goods of
the poor, he devours the rights of the needy. Cease thy calumnies!
How long wilt thou say these things? Wilt thou not contribute? No
one compels thee, there is no constraint. Why dost thou revile him
who counsels and advises thee? Is any one reduced to need, and he
from inability, or some other hindrance, has not lent a hand? No
allowance is made for him, the reproaches in this case are worse than
in the other. This then is government! And he cannot avenge
himself. For they are his own bowels, and as though the bowels be
swollen, and though they give pain to the head and the rest of the
body, we venture not on revenge, we cannot take a sword and pierce
them; so if one of those under our rule be of such sort, and create
trouble and disorder by these accusations, we dare not avenge
ourselves, for this would be far from the disposition of a father, but
we must endure the grief till he becomes sound and well.
The slave bought with money has an appointed work, which when he has
performed, he is afterwards his own master. But the Bishop is
distracted on every side and is expected to do many things that are
beyond his power. If he knows not how to speak, there is great
murmuring; and if he can speak, then he is accused of bring
vainglorious. If he cannot raise the dead, he is of no worth, they
say: such an one is pious, but this man is not. If he eats a
moderate meal, for this he is accused, he ought to be strangled, they
say. If he is seen at the bath, he is much censured. In short, he
ought not to look upon the sun! If he does the same of a house and
servants, on what account is he set over me? But he has domestics to
minister to him, and an ass to ride upon, why then is he set over me?
But say, ought he then to have no one to wait upon him? Ought he
himself to light his own fire, to draw water, to cleave wood, to go
to market? How great a degradation would this be! Even the holy
Apostles would not that any ministers of the word should attend upon
the tables of the widows, but they considered it a business unworthy of
them: and would you degrade them to the offices of your own domestics?
Why dost not thou, who commandest these things, come and perform
these services? Tell me, does not he minister to thee a better
service than thine, which is bodily? Why dost thou not send thy
domestic to wait upon him? Christ washed the feet of His disciples;
is it a great thing for thee to give this service to thy Teacher? But
thou an not willing to render it thyself, and thou grudgest it to him.
Ought he then to draw his livelihood from heaven? But God wills not
so.
But you say, "Had the Apostles free men to serve them?" Would
you then hear how the Apostles lived? They made long journeys, and
free men and honorable women laid down their lives and souls for their
relief. But hear this blessed Apostle thus exhorting; "Hold such
in reputation" (Phil. ii. 29, 30): and again, "Because
for the work of Christ he was nigh unto death, not regarding his
life, to supply your lack of service toward me." See What he says!
but thou hast not a word to throw away upon thy spiritual father, much
less wilt thou submit to any danger in his behalf. But thou sayest,
"He ought not to frequent the bath." And where is this forbidden?
there is nothing honorable in being unclean.
These axe not the things we find blamed or applauded at all. For the
qualities which a Bishop is required to possess are different, as to
be blameless, sober, orderly, hospitable, apt to teach. These the
Apostle requires, and these we ought to look for in a ruler of the
Church, but nothing further. Thou art not more strict than Paul,
or rather more strict than the Spirit. If he be a striker, or
violent, or cruel, and unmerciful, accuse him.
These things are unworthy of a Bishop. If he be luxurious, this
also is censurable. But if he takes care of his body that he may
minister to thee, if he attends to his health that he may be useful,
ought he for this to be accused? Knowest thou not that bodily
infirmity no less than infirmity of soul injures both us and the
Church? Why otherwise, does Paul attend to this matter, in writing
to Timothy, "Use a little wine for thy stomach's sake, and thy
often infirmities"? (1 Tim. v. 23.) For if we could practice
virtue with the soul alone, we need not take care of the body. And
why then were we born at all? But if this has contributed a great
share, is it not the extreme of folly to neglect it?
For suppose a man honored with the Bishopric, and intrusted with a
public charge of the Church, and let him in other respects be
virtuous, and have every quality, which a priest ought to possess,
yet let him be always confined to his bed by reason of great infirmity,
what service will he be able to render? Upon what mission can he go?
what visitation can he undertake? whom can he rebuke or admonish?
These things I say, that you may learn not causelessly to accuse
him, but rather may receive him favorably; as also that if any one
desire rule in the Church, seeing the shower of abuse that attends
it, he may quench that desire. Great indeed is the danger of such a
station, and it requires "the grace and peace of God." Which that
we may have abundantly, do you pray for us, and we for you, that
practicing virtue aright we may so obtain the blessings promised,
through Jesus Christ, with whom,
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