Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
He instructs Titus, what he ought to teach by word and example to old men, old women, young women, young men, and servants. Hence secondly, in verse 11, he proposes to all the grace of Christ, who was born for this, that He might instruct us, having renounced worldly desires, to live soberly, justly, and piously, and to await the blessed hope of immortal life and glory.
Vulgate Text: Titus 2:1-15
1. But speak thou the things that become sound doctrine: 2. that the aged men be sober, chaste, prudent, sound in faith, in love, in patience: 3. the aged women, in like manner, in holy attire, not false accusers, not given to much wine, teaching well: 4. that they may teach the young women to be wise, to love their husbands, to love their children, 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. 6. Young men, in like manner, exhort that they be sober. 7. In all things show thyself an example of good works, in doctrine, in integrity, in gravity, 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. 9. Exhort servants to be obedient to their masters, in all things pleasing, not gainsaying, 10. not defrauding, but in all things showing good fidelity: that they may adorn the doctrine of God our Saviour in all things. 11. For the grace of God our Saviour hath appeared to all men, 12. instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, 13. looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ: 14. who gave Himself for us, that He might redeem us from all iniquity, and might cleanse to Himself a people acceptable, a pursuer of good works. 15. These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
Verses 1 and 2: Speak Thou the Things That Become Sound Doctrine; That the Aged Men Be Sober, Chaste, Prudent, Sound in Faith, in Love, in Patience
1. But speak thou the things that become sound doctrine: 2. that the aged men be sober, chaste, prudent, sound in faith, in love, in patience. — As if to say: Do not attend to Jewish fables, as the Judaizers do, but to the sound doctrine of Christ, namely by teaching the aged men first, that "they be sober." The Greek νηφάλιοι signifies both vigilant and sober: for from sobriety vigilance and alacrity follow, just as from drunkenness sleep and torpor; for the aged are wont to be drowsy, slow, and torpid, on account of the defect of heat and the abundance of phlegm. But intemperance, just as it overwhelms heat and increases phlegm, so consequently induces also greater sleep, sloth, and torpor. The Apostle therefore wishes the aged to be sober, that they may be vigilant for diligently carrying out the domestic and public affairs entrusted to them, for which drunkenness renders them unfit. There are examples in old Noah, who being drunk was uncovered and mocked by his son; and in Lot, who when old, having become drunk, committed incest. On the contrary, that saying of Berzellai is praised, who, when invited to the family and table of David: "I am eighty years old," he said, "can food and drink delight me?"
Secondly, he wishes that the aged be "chaste." The Greek σεμνοί properly signifies mature and grave in morals, as Our (translator) renders in verse 7, and consequently honest and chaste. For levity greatly ill-becomes the aged, and much more lust, which is a sign of great incontinence. For, as the Poet sings, A soldier old is shameful, shameful old man's love. "It is indeed to be desired," says Jerome, "that gravity of morals adorn the gravity of age, lest with blood now cold for lust, they be an example to young men to lust." It is well known into how great an infamy those two unchaste old men fell who were lying in wait for Susanna, Daniel 13.
Thirdly, that they be prudent, in Greek σώφρονες, which, as I said on 1 Timothy 3:2, signifies various things. Vatablus and Erasmus translate, that they be moderate, or modest. Chrysostom also understands it of moderation of soul, because old age, on account of the weakness of strength and soul, is wont to flare up more immoderately and impotently. But the Apostle signifies this moderation of soul by other words, when he adds: "That they be sound in patience." Better therefore does Our (translator) render "prudent": for the aged are wont, when they fail, to become children again, to be foolish and to rave; otherwise vigorous old age, on account of experience, coolness, and the temperance of the passions, is most apt for counsel, and is the age of prudence, whence the Poet: ἔργ' ἀνδρῶν, πολεμοί τε νεῶν, βουλαί τε γερόντων, that is, works are of men, wars of the young, counsels are of the old.
Fourthly, "that they be sound in faith, in love, in patience." "Sound," that is whole, firm, and robust. This soundness or firmness is opposed to languor, says Anselm; for old age is wont to bring this both to mind and body, as if to say: Let the aged not be languid, but firm in faith, love, and patience, lest namely on a slight occasion at the whispers of heretics they waver in faith and change it; lest, slightly offended, they conceive hatred; lest, attacked or wounded by a slight word, jest, or other injury, they murmur, are vexed, curse, demand vengeance. For the aged are wont to be morose, harsh, faint-hearted, suspicious, and prone both to black and to yellow bile; and on the other hand old age itself brings great matter of trouble and patience. For truly Aristotle said, book V On the Generation of Animals, chapter IV: "That disease is adventitious old age, but old age is a natural disease." Especially, however, the aged are ill at ease when they see themselves failing in strength, prudence, and spirit, and likewise in authority, and being deprived of their former honor and rank, and being surpassed, neglected, despised by the young. For the aged live and glory in the memory of honors, virtues, and past things; but the young glory in the hope of honors, deeds, and future things.
Whence beautifully S. Jerome teaches that the soundness or integrity of charity is that which the Apostle prescribes in 1 Corinthians 13, saying: "Charity is patient, is kind, envies not," etc. S. Thomas, by "soundness in love," understands kindness and sweetness in conversation: for the aged are wont to be unpleasant, burdensome, and oppressive to the young, on account of the moroseness, sadness, and tenacity or avarice of age. The Apostle therefore commands them to overcome and conquer this by sweet and liberal social intercourse. Again, just as a fruit by sound contact softens and putrefies, so the sound charity even of spiritual men, and of confessors, even of the aged, when they deal too familiarly, blandly, and frequently with women, softens, grows pale, becomes infirm, and putrefies, so that charity degenerates into sensuality, and finally into carnality. The Apostle therefore enjoins that this sound charity be preserved in its integrity and vigor. "Let them beware," says Jerome, "both young and old, both youths and old women, and with all diligence let them guard their heart, lest through the soundness of love the disease of charity enter in, and through holy love unholy love come to be, which drags them to hell."
Verse 3: The Aged Women in Like Manner, in Holy Attire, Not False Accusers, Not Given to Much Wine, Teaching Well
3. The aged women in like manner, — namely that they equally as the aged men be sober, chaste, prudent, as follows a little later. Theophylact interprets the Greek πρεσβύτιδας as presbyteresses, that is wives of presbyters. But others everywhere more commonly take these things in such a way that by πρεσβύτας any aged men whatever, by πρεσβύτιδας any aged women whatever, are understood; he therefore commands them to be
In holy attire. — The Greek κατάστημα signifies not only clothing, but also gait, movement, and every gesture, as if to say: Let the aged women be holy in the state or composition of body.
Secondly, for "holy" the Greek is ἱεροπρεπεῖς, that is what would befit holy matrons and women dedicated to God, as Christians. Whence S. Ambrose translates, in a state worthy of religion; and the Syriac, באטכמא דיאא לדחלת אלהא besechima deiae ledechalat elaha, that is in attire which befits the reverence of God; "that namely their very motion, gait, countenance, speech, silence may bear forth a kind of dignity of sacred decorum," says S. Jerome. Wittily Protagoras, when he had seen an old woman well-dressed, turning to her and laughing said: "If for the living, you are deceived; if indeed for the tomb, you are sufficiently dressed," as Antonius the monk relates, part II of the Melissa, chapter 34, tome I of the Bibliotheca SS. Patrum.
Not false accusers. — In Greek μὴ διαβόλους, which S. Jerome translates, not incitresses, namely of lust, as some expound. For there are most wicked old women, procuresses and wicked match-makers of nefarious union, who, induced by a price by young lovers, solicit chaste maidens with a thousand arts and frauds, that they may sell and prostitute their chastity to them. But this explanation is overturned by the fact that S. Jerome soon expounds these incitresses and calls them accusers; and the Greek διαβόλους properly signifies false accusers and calumniators, who sow disputes, and inflame all to brawls and fights. Whence also a suspicion is cast on me, that this place of Jerome is corrupt, so that for "incitresses" we should read "false accusers."
Not given to much wine. — Note the word "given (or serving)": for the drunken and intoxicated become servants of wine and drunkenness. "What in young men," says Jerome, "is lust, this in the aged is drunkenness, so that they are not their own, but wine's." Secondly, note the word "not much," because, as Chrysostom says, the aged age has need of wine, since it is most infirm, but moderately and tempered. "By wine," says Rhodiginus, "book XXVIII, chapter 29, the cold of the aged is rewarmed, the sadness of the spirits is gladdened, the redundant force of black bile is restrained, the appetite for sleep is procured, the broken-down passages are reopened, dryness is mitigated, and finally the whole weariness of old age shines forth."
Teaching well. — In Greek καλοδιδασκάλους, that is teaching honorable things, as if to say: Let the aged women teach the young women not trivial, old-womanish, or base things, but good and honorable things, namely prudence, charity, chastity, etc., as follows.
Thus Socrates (according to Maximus, sermon 41) taught his disciples to acquire these three things for themselves: first, prudence in mind; secondly, silence on the tongue; thirdly, modesty on the countenance. And Demetrius Phalereus (according to Laertius) admonished young men to revere their parents at home, those they meet on the road, and themselves in solitude: for shame best and most efficaciously deters tender age from sin.
Beautifully S. Jerome, in his epistle to Laeta, a most noble widow, teaches her what she ought to teach her little daughter. The same thing S. Augustine teaches by the example of a certain holy Christian woman, book IX of the Confessions, chapter 8.
Verses 4 and 5: That They May Teach the Young Women to Love Their Husbands and Children, to Be Discreet, Chaste, Having a Care of the House, Subject to Their Husbands
Let the aged women therefore teach not in church, or in the assembly of men: for this the Apostle forbade in 1 Timothy chapter 2, verse 12. But let them teach the young women privately at home, namely their daughters, granddaughters, maidservants, prudence, and that, if they are married, they may equally love their husbands and their children, not with carnal but with Christian love: as S. Monica loved Augustine, when by her care, prayers, and tears she converted him from heresy to the Christian faith and life, as Augustine himself testifies, book III of the Confessions, chapter 11, and book IX, chapter 5.
Having care of the house. — This is more significantly said in Greek, namely οἰκουροί, that is, as Vatablus translates, keepers of the house. He wishes therefore that married young women not wander through houses: for this he reprehends in 1 Timothy 5:13; but assiduously remain at home, keep the house, and bear care of it: for it is the husband's part to go forth, to seek sustenance for himself and his own, to handle business both private and public; but the wife's part is to care for the house, the children, and the rest of what pertains to it. That noble matron understood this, who when Theano asked her by what reason she would become famous, answered: "By weaving the cloth, and caring for the lawful wedlock." The illustrious woman perceived that she would then become illustrious if she loved her husband, brought up offspring, and cared for the domestic affairs. And that captive Spartan woman, who when asked what she knew, answered: To manage the house well, as Plutarch relates in the Laconian Apophthegms. Hence the ancients said that the image and symbol of an excellent matron of the family was the tortoise, as Plutarch teaches: for the tortoise is house-bearing, and the perpetual and silent guardian of its own house and shell. Thus Phidias sculpted Venus for the Eleans, treading a tortoise with her feet, the hieroglyph namely of housekeeping and of silence. Beautifully too Plutarch in the Conjugal Precepts teaches that women ought not to imitate the moon, which the further it is from the sun, the brighter it is; the nearer, the darker and smaller: for the wise woman ought to do the contrary, namely to allow herself to be seen only when her husband is present; but when he is absent, to contain and hide herself at home.
Finally the Apostle commands married women to be "subject to their husbands, that the word of God be not blasphemed;" because, as S. Jerome says, "since the head of the woman is the man, but the head of the man is Christ, whatever wife is not subject to her husband, that is to her head, is guilty of the same crime as the man, if he is not subject to Christ his head. But the word of the Lord is blasphemed, when God's first sentence is despised and held for nothing; or the Gospel of Christ is defamed, when against the law and faith of nature, she who is Christian, and by the law of God subject to her husband, desires to command; whereas even Gentile women serve their husbands by the common law of nature." This second sense is more genuine. For thus the word of God is properly blasphemed.
Verse 6: Exhort Young Men in Like Manner, That They Be Sober
6. Exhort young men in like manner, that they be sober. — "For sobriety," says Theodoret, "is the highest ornament of adolescence, because the vice of lust wages a sharper war with it." For then most of all the heat of the body grows fervent from the boiling of the blood, and therefore young men are prone to pleasure. Hence Plato, book II On the Laws, forbade wine to young men until the eighteenth year of age. For, as Jerome says to Eustochium: "Wine and adolescence are a double burning of pleasure. Why do we add oil to the flame? Why do we minister fuel of fires to the burning little body?" Indeed Plutarch also exhorted youths to these three things, namely temperance in mind, silence on the tongue, modesty in face.
Verses 7 and 8: In All Things Show Thyself an Example of Good Works, in Doctrine, in Integrity, in Gravity
7. In all things show thyself an example of good works, in doctrine, in integrity, in gravity, the sound word, irreprehensible: 8. that he, who is on the contrary part, may be afraid, having no evil to say of us. — Note first: For "example" the Greek is τύπον, that is type, or pattern, as if to say: You, O Titus the Archbishop, be the pattern of virtues and good works, which all yours may imitate. "Let," says Chrysostom, "the doctrine and pattern of your virtue be the mirror of life, which is set before all for imitation, as it were an archetype and a kind of primitive image, having in itself all things that are good and honorable." For, as Seneca says: "The road through precepts is long, the efficacious and short one is through examples." The teacher therefore ought to be the form and mirror of life for his disciples after the manner of Christ, who says, John 13:15: "I have given you an example;" and of Paul, who in 1 Corinthians 11:1: "Be ye imitators of me," he says, "as I also am of Christ." The same thing S. Gregory gravely and piously teaches and admonishes Agnellus, Bishop of Fundi, in his letter written to him: "In your acts," he says, "let examples of good living arise for the people. Exercise in works what you teach and preach to your subjects; let your acts profit in the correction of others, let them assume the imitation of your life as a help to themselves. And so hasten to show yourself in all works in such a way that whoever either neglects, or cannot be formed by reading, may have the writing and instruction in you."
Hence beautifully S. Bernard, sermon 18 on the Canticle, teaches that the doctor ought to be after the manner of a shell, which is first itself filled before it overflows onto others: "If you are wise," he says, "you will show yourself a shell, and not a channel: the latter indeed almost simultaneously receives and pours out; but the former waits until it is filled, and thus communicates without its own loss what is superabundant. But we have many channels today in the Church, but very few shells. David says in Psalm 62: As with marrow and fatness let my soul be filled, and with lips of exultation my mouth shall praise; namely wishing to be filled first, and so to pour out: not only to be filled first, but also to be filled to the brim; so that he might pour forth from fullness, not yawn from emptiness, chastely imitating Him from whose fullness we have all received. Learn you also to pour forth only from what is full, nor wish to be more lavish than God: let the shell imitate the fountain. It does not flow into a stream, nor extend into a lake, until it is satiated with its own waters. Finally the very fountain of life, full in Himself, first bubbling up and leaping in the neighborhood, filled all the secrets of the heavens with goodness, and then at last burst forth onto the lands, and from the superfluity saved men and beasts, visited the earth, and inebriated it. Therefore you too do likewise: be filled first, and so with care pour forth."
Secondly, these good works are "doctrine," by which he teaches and instructs others to faith and piety, integrity of life, and gravity of morals. For in a very similar way Paul writes to Timothy, epistle I, chapter 4, verse 12: "Be thou," he says, "an example of the faithful in word, in conversation, in charity, in faith, in chastity." But the Greek more clearly and aptly puts forth and connects these things in another case, παρεχόμενος ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, λόγον ὑγιῆ ἀκατάγνωστον, that is, exhibit in doctrine incorruption, or integrity, gravity, sound word, irreprehensible. For all these things depend on and are governed by the word "exhibit." Hence all these things are more aptly referred to doctrine and the office of teaching, which is primary and proper to a Bishop, as if to say: Those things which you teach, O Titus, let them be incorrupt and whole, not corrupted, vitiated, and false. Let them again be grave, not light and futile; thus they will be sound and irreprehensible, that they may be carped at or reprehended by no one. Let teachers and preachers note and observe this. So Theophylact and the Greeks. S. Chrysostom for ἀδιαφθορίαν reads ἀφθονίαν, that is abundance.
Thirdly, for "integrity" the Greek is σεμνότητα, which S. Jerome translates, chastity, which especially befits a Bishop: and thus Our (translator) renders σεμνούς as "chaste," verse 2. S. Hilary, book IX On the Trinity, translates, veneration, as if the Apostle here commands Titus to teach the sound word with veneration. Our (translator) best translates, gravity, by which namely the auditors may be aroused, both to the veneration and reverence of himself, and of the Gospel which he teaches.
Fourthly, "that he, who is on the contrary part," that is, that the adversary, namely the Gentile, Jew, or heretic, may be afraid, in Greek ἐντραπῇ, that is be put to shame, be confounded, and, as Jerome, may revere; "having no evil to say of us," in Greek μηδὲν ἔχων κακὸν λέγειν, that is, being able to say nothing, or having nothing of evil which he might say of us; for ἔχειν with the infinitive means "to be able," as Erasmus here translates.
Verses 9 and 10: Servants to Be Subject to Their Masters, in All Things Pleasing, Not Gainsaying, Not Defrauding
9 and 10. Servants (supply, exhort: for this is to be repeated from verse 6) to be subject to their masters, in all things pleasing, not gainsaying, not defrauding. — S. Jerome notes that the "in all things" can first be referred to "be subject;" secondly and better, to "pleasing."
Note secondly: For "pleasing" the Greek is εὐαρέστους, which S. Jerome interprets as those who please not their masters, but themselves, namely who are content with their lot and servitude, and please themselves in it: for on the contrary those are called δυσάρεστοι, who displease themselves, to whom nothing pleases, nothing satisfies. But the Greeks better refer this to "masters;" for to the masters all the rest here are referred: for the Apostle wishes that servants in all things strive to obey, please, and be faithful to their masters. S. Ambrose for εὐαρέστους, reads ἀρίστους, that is best, but uselessly and corruptly.
Thirdly, for "not gainsaying," Ambrose reads, not back-talkers, those namely who being admonished, reprehended, or commanded to do something, do not contradict, do not answer back, do not mutter, do not wish to yield and be silent, but wish to occupy the last word: for this is the vice of menservants and maidservants. Just as on the contrary their virtue and praise is, if reprehended even undeservedly, they are silent and yield, or by a humble and gentle response, especially by acknowledging their own fault and begging pardon, they mitigate the spirits and angers of their masters and mistresses.
Fourthly, for "not defrauding" the Greek is μὴ νοσφιζομένους, which Vatablus and Erasmus translate, not pilfering; others, not intercepting. For νοσφίζομαι is to take something secretly, when one does not dare to take the whole, as boys and servants do. Furthermore, this pertains not only to the things and goods of the master, but also to the ministry and labors, as if to say: Let the servant pilfer to himself nothing of the master's things, nothing even of the time and labor and ministry which he ought to render to the master; but in all things let him show good faith, that is, fidelity, that is, let him exhibit and render it, that thus by his obedience and innocence of life he may adorn the Christian faith and religion. S. Jerome in his commentary translates, not stealing, and explaining adds: "If however this is forbidden in a servant, how much more in a freeman, lest either a judge rob, or a soldier not content with his stipends devastate the goods of others! Beautifully a certain man, exceedingly grave, when the integrity of a certain judge was being praised to him, and that one who was praising said of him: He is not a thief; replied: He would make an excellent servant, if he were not also a fugitive: to such a degree must the suspicion of theft be alien from every freeman." By these last words the Apostle hints at the reason why he wishes the Bishop to watch so diligently over slaves. For slaves are usually of an ungenerous, harsh, and difficult disposition, which Christian grace and faith correct, making slaves frank, tractable, and obedient. Therefore Christian slaves, if they show themselves to differ from the Gentiles by honorable and becoming morals, will greatly commend and adorn the law of Christ among the Ethnics: and this is what the Apostle here intends. So Chrysostom.
Secondly, by this means slaves will repel from Christianity the slander then widely spread, namely that Christians boast that through Christ they have been made free, and so that slaves, if they become Christians, are exempted from the servitude and dominion of their masters; slaves will refute this if they acknowledge themselves more subject to their masters now than before baptism, and show themselves obedient.
Thirdly, Chrysostom morally admonishes that the Bishop ought also to take care of poor and lowly persons, such as slaves and bondservants, whose morals, education and instruction are mostly neglected by their masters, since indeed they are not rarely treated by them just like brute beasts.
Verses 11, 12, and 13: For the Grace of God Our Saviour Hath Appeared to All Men, Instructing Us That, Denying Ungodliness and Worldly Desires, We Should Live Soberly, Justly, and Godly
11. For the grace of God our Saviour hath appeared to all men, 12. instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, 13. awaiting the blessed hope, and the coming of the glory of the great God, and of our Saviour Jesus Christ. — For the word "For" gives the reason for what precedes, namely why he prescribed for Titus what he ought to teach the old men, the old women, the young women, the young men, and the servants. The reason is this, that Christ was born for them all, and so even for the most lowly slaves, that He might instruct each one to live piously and holily according to his own state. So St. Jerome, Chrysostom and others.
Note first: For "appeared" the Greek is ἐπεφάνη, that is, as Jerome translates, "it shone forth," namely suddenly, unexpectedly and unhoped-for, like a radiant and saving sun; for when men sitting in darkness and the shadow of death were hoping for no such grace and salvation, indeed were despairing of it, suddenly it shone forth, not for the Jews alone, but "for all men," both men and women, both young and old, both Greeks and Indians and Barbarians, both masters and slaves, that all without exception might know that they are called to the grace and kingdom of Christ, and consequently must adorn the law of Christ by their holy and Christian life, as has been said before. So Theophylact. How God is light and sun, so far as in Him lies, illuminating all, unless one closes the door and windows of his heart, St. Dionysius teaches in De Divinis Nominibus, part IV, chapter IV, and Hilary on Psalm 118, letter Caph.
Secondly, for "of our Saviour" our Translator seems in the Greek to have read σωτῆρος, but now they read σωτηρίος, that is, that saving grace which brings salvation to all has appeared. This grace is the remission of sins, says Theophylact. Secondly, it is the grace of baptism, says Anselm. But these interpretations are too narrow. Therefore this grace is the mercy and benevolence of God shown to all men in the incarnation of Christ; or this grace is the gratuitous incarnation of the Word itself, or God the Saviour Himself gratuitously incarnate, bringing us reconciliation, remission of sins, and every grace, wisdom, doctrine and salvation. So Jerome.
Thirdly, for "instructing" the Greek is παιδεύουσα, that is, instructing, correcting, and forming as untrained boys, and training and imbuing with every discipline, just as a pedagogue forms and trains a boy entrusted to him both in letters and in morals: for this is what παιδεύειν means, says Gellius, book XIII, chapter XIII.
Fourthly, this grace of Christ, that is Christ Himself, instructs us to deny, first, "ungodliness," that is, the unbelief by which we neither believed in God nor worshipped Him, says St. Bernard, sermon 11 among the Little Ones. Secondly, He teaches us to deny "worldly desires," in Greek κοσμικὰς ἐπιθυμίας, that is, worldly concupiscences, that is, all the desires of the flesh, of wealth, honor and glory; or, as Bernard says in the cited place, the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life, which draw and incline to the love of the world, which this world offers, and which worldly men desire and most greedily pursue. We deny these when we deny them our consent, when we refuse the delight they suggest and the act to which they prompt us; indeed we tear them up and uproot them from mind and soul.
"As often," says Jerome, "do we deny ourselves as we, trampling upon our former vices, cease to be what we were, and begin to be what before we were not;" so that one who was previously proud, drunken, obscene, wrathful, or thievish denies himself if he begins to be humble, sober, chaste, gentle, and content with his lot. "We must live so," says Ambrose, book II On Penitence, chapter XIX, "that we die to this mortal use, that a man deny himself and be wholly changed: as the fables tell of a certain young man who, after meretricious loves, having gone abroad and his love being abolished, returned and met his former mistress; she, wondering that she was not addressed and thinking herself not recognized, met him again and said: I am she; he replied: But I am not I;" signifying that he was no longer the same man he had been, but had been changed into another.
Wherefore St. Laurence Justinian, first Patriarch of Venice, in the book On the Interior Conflict, chapter VIII: "All the discipline," he says, "of Christian profession is recommended not in working miracles, not in foretelling the future, not in polished speech or in the explanation of the Scriptures; but in cutting off concupiscences," so that we may deny worldly desires.
But the use and fruit of this self-denial Blessed Giles excellently taught in these paradoxes of his: "If you wish," he says, "to see well, pluck out your eyes, and be blind; if you wish to hear well, be deaf; if to speak well, be mute; if to walk well, cut off your feet; if to work well, mutilate your hands; if to love well, hold yourself in hatred; if you wish to live well, mortify yourself; if to gain well, learn to lose; if you wish to be rich, be poor; if you wish to be in delights, afflict yourself; if you wish to be secure, be always in fear; if you wish to be exalted, humble yourself; if you wish to be honored, despise yourself, and honor those who despise you; if you wish to have good, endure evil; if you wish to be at rest, labor; if you wish to be blessed, desire to be cursed. O how great a wisdom is it, to know how to do these things! And because they are great, they are not given to all."
Chrysostom remarks that there are many who begin to deny themselves and their vices; but few who deny outright, that is, persist in denying and by denying root them out. Seneca, epistle 72, said wishing: "When shall it happen to anyone, with all his affections oppressed and brought under his judgment, to utter this word: I have conquered?" O blessed is he who, having brought his desires under the yoke, can say triumphantly: "I have conquered!"
Whence follows fifthly: "That we may live soberly, and justly, and piously." Soberly, namely, toward ourselves, justly toward our neighbor, piously toward God, says St. Bernard in the cited place. Hence the Syriac translates, that we may live with chastity, justice, and reverence of God. For the Greek σωφρόνως can be translated both "chastely and modestly" with St. Jerome and the Syriac, and "soberly."
Sixth, the Apostle adds the end, aim and reward of this self-denial and of a sober, peaceful and just life, saying: "Awaiting the blessed (Syriac bericha, that is, blessed) hope, and the coming (ἐπιφάνειαν, that is, the illustration, or the illustrious coming and appearing) of the glory (that is, glorious, splendid, august) of the great God and our Saviour Jesus Christ." Where note that "blessed hope" by hypallage signifies the hoped-for blessedness: for hope is put for the thing hoped for. And it is called "blessed" not passively but actively, that is, which makes us blessed and renders us blessed, which is our beatitude itself. St. Jerome beautifully: "As ungodliness," he says, "dreads the coming of the great God, so piety, secure in its own work, awaits Him."
Seventhly, Erasmus, fighting in his usual way on behalf of the Arians, by "the great God" understands the Father; but by "Saviour" the Son. But that not the Father, but the Son is to be understood here in both places is clear from this, that not the Father, but the Son will come with great light and majesty to judgment, to reward and recompense His faithful. So St. Jerome, Theodoret, Chrysostom, Theophylact and others. Secondly, the same is clear from this, that one and the same Greek article looks to both names, namely both "of the great God" and "of the Saviour," and joins them by the conjunction "and": for the Apostle says thus, τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος. But if he had understood the Saviour to be other than the great God, he would surely have added another article, saying καὶ τοῦ Σωτῆρος. Hence therefore it is clear against the Arians, both old and new — namely the Transylvanians — that the Son of God Jesus Christ is true and great God.
Verse 14: Who Gave Himself for Us, That He Might Redeem Us From All Iniquity, and Cleanse for Himself an Acceptable People, a Pursuer of Good Works
14. Who gave Himself for us, that He might redeem us from all iniquity, and cleanse for Himself an acceptable people, a follower of good works. — By these words the Apostle explains how and why Christ is our Saviour, namely because, although He was the great God, He deigned to be made small in humanity, and in it to give Himself for us.
Note: Christ is said to have been delivered up by the Father, because the Father gave Christ over to the Jews; He is also said to have been delivered up by Judas, that is, betrayed to the Jews, who in turn delivered Him to Pilate to be condemned, and Pilate in turn delivered Him to the soldiers and torturers to be killed and crucified. But here Christ is said to have delivered up Himself, or given Himself for us, because He of His own will offered Himself to the Jews and to death, and because He offered Himself and His life, cross and death to the Father as the price of our redemption, namely that He might rescue us from the captivity of the devil, death, and hell, the ransom having been paid for us, namely by giving His blood and life for our blood and life. For this is what the Greek λυτρώσηται means.
Note secondly: He calls "an acceptable people" one peculiarly elected and beloved by God: for Paul alludes to Exodus XIX, 5, where the Lord, entering into a covenant with the Jews and adopting them to Himself as a people, as a Church, indeed as sons, says: "You shall be to me a peculiar treasure above all peoples." Where for "peculiar" the Hebrew is סגלה segulla, which signifies a select treasure, and more precious treasures, more dear and beloved, says Jerome, such as torques, jewels, and bullae hanging from the neck. Hence the Chaldee translates חביבין chabibin, that is, most dear; and Symmachus translates ἐξαίρετον, that is, select, distinguished, choice; the Syriac translates חדתא chadta, that is, a new people; others translate, a people of possession, that is, proper and peculiar; Aquila, the Fifth edition, and the Septuagint whom Paul here follows, translate περιούσιον, as if to say, that which stands out from wealth and substance and is set apart like a rare, singular and precious treasure: for περί sometimes signifies eminence and excellence, while οὐσία signifies essence and substance, as if to say: Christ has redeemed us, cleansed us and chosen us to Himself as a select, choice, precious, proper, rare and dear people, namely that we may be His inheritance and peculiar possession, indeed His most precious and beloved jewels and treasure. See how much the Church and all Christians are valued by Christ, and how much in turn we must love and worship Christ.
Note thirdly: For "follower" the Greek is ζηλωτήν, that is, a zealot, and, as Jerome translates, an emulator, "of good works," so that, as Chrysostom says, we may not only do good works, but be zealous for them, and run to them fervently and eagerly, just as rivals who court a single bride, are constantly borne and rush toward her with great love and zeal.
Verse 15: Speak These Things, and Exhort, and Rebuke With All Authority. Let No Man Despise Thee
15. Speak these things, and exhort, and rebuke with all authority. Let no one despise you. — "These things," namely, which I said about the coming and redemption of Christ, speak. Again, "these things," which I said about the end and aim of Christ's redemption, namely that we should follow good works by living soberly, justly and piously — these things, I say, exhort: and if any do not yield to gentle exhortation, as are your hard Cretans, "rebuke" them "with all authority," with full power and authority, as Archbishop, to whom is committed the authority, right and office of ruling and teaching the people subject to you. Thus Christ is said in Matthew VII, 29 to have taught as having power, that is, authority. Therefore he does not wish Titus to act imperiously, but to use his command and power in rebuking and restraining those who are rebellious or stiff-necked: for such must be reproved not idly, remissly and timidly, but with freedom, gravity and sharpness; and, as Melania said in Palladius's Lausiaca, chapter CXVII: "We must use loftiness of spirit against fools as we use a dog and a hawk, and send it forth against them at the time of their pride."
St. Thomas here and Gregory, homily 11 on Ezekiel, note that Paul admonishes Titus to rebuke with authority, because Titus was by nature gentler; but he did not admonish Timothy on this matter, because he had enough sharpness and bile from nature. But better, and perhaps more truly, we shall transfer the cause of this thing to the hearers and subjects themselves, who were of a different disposition. For the Cretans were naturally hard, obstinate and perverse; whence the Apostle says of them, chapter I, verse 12: "The Cretans are always liars, evil beasts, lazy gluttons." Titus presided over these, whence the Apostle commands him to rebuke them with authority. But Timothy presided over the Ephesians, who were of a docile and easy disposition, as is gathered from Acts XX, 37, and from Ignatius, epistle to the Ephesians, in which he calls the Church of the Ephesians most chaste, famous, praiseworthy, and says that he greatly desires to be found in the lot of the Ephesian Christians, who associated with the apostles Paul, John and the most faithful Timothy: with these, therefore, there was no need of authority.
Let no one despise you. — In Greek μηδείς σου περιφρονείτω, which Chrysostom with his followers expounds thus: Bear yourself so, live so holily, O Titus, that no one may dare despise you. "For the life makes the authority of doctrine," says Primasius. But more aptly and connectedly S. Jerome translates, let no one look down on you, as though placed beneath himself, as if to say: Maintain your authority, rebuke with all command, show your power, lest anyone dare to belittle you and despise you as though inferior to himself. Spartianus narrates that when the soldiers had hailed Bassianus, son of the Emperor Severus, as Augustus, Severus ordered punishment to be inflicted on all the leading authors of the deed; and when they prostrated themselves and begged pardon, Severus, touching his head with his hand, said: "At last, you perceive that the head commands, not the feet." In like manner let the Prelate not allow himself to be despised; for this is what περί in περιφρονείτω means. For thus sometimes the nobles, especially if they hold sway and rule, despise Bishops in comparison with themselves, and prefer their own laws to the Bishops' laws. For when writing to Timothy, epistle I, chapter IV, verse 12, when he says: "Let no one despise your youth," the Greek is not περιφρονείτω but καταφρονείτω, which generally means to despise. For he wishes Timothy, lest he lose authority among his people because of his youth, to win it for himself by gravity and holiness of morals, so that no one may dare despise him though young, teaching and admonishing; but here he admonishes Titus, who was advanced in years, sufficiently grave and mature, not to allow himself to be looked down upon by braggarts and to allow them to exalt themselves over him: for this is what περιφρονείτω means. Beautifully and wisely S. Bernard admonishes Pope Eugenius, at the end of book IV On Consideration, saying: "Where malice is joined to power, something more than human must be assumed by you, your countenance against those who do evil. Let him fear the spirit of your wrath, who does not respect a man and does not fear the sword; let him fear prayer, who has despised admonition. Let him whom you are angry with think God angry with him, not a man; let him who does not hear you, fear that God will hear against him."