TITUS

STUDENT OF CASSIODORUS

ARGUMENT

He advises Titus and instructs him concerning the ordination of an elder, and spiritual behavior, and heretics to be avoided who put faith in Jewish writings.

CHAPTER 1

1 Paul a servant of God.  He was a servant of God, not of sin.  And an apostle of Jesus Christ.  He distinguishes his apostolate because not everyone who is a servant is automatically also an apostle.  He says “apostle” for this reason, because by Him he had been sent to preach.  According to the faith of the elect and acknowledgment of truth, which is according to godliness, 2 in the hope of eternal life.  According to that faith which He infuses, for He makes into believers those whom He has chosen in His foreknowledge, as He says:  You have not chosen Me, but I have chosen you (John 15:16).[1]  Which He promised.  You have known the truth and the truth will set you free (John 8:32), because the truth is Christ (cf. John 14:6).  God, who does not lie.  If He does not lie, He does not do other than He has promised, that is, with regard to the just or the unjust, although this may seem harsh to men.  Or, [it should be interpreted] in this manner:  What He promised to Abraham and his seed (cf. Gen 2:2-3), He will fulfill in Christ.  Before times.  Before all times [He promised] through His Son to save believers, whom He chose before the foundation of the world (Eph 1:4).  3 But manifested His word in His own time through the preaching which was entrusted to me.  At that time He manifested His plan, when He had foreknown what He would do, namely, that the whole world which was falling away from righteousness would be led into faith, [happened].  According to the commandment of God our Savior. 4 To Titus my beloved son.  The commandment with which He commanded Paul and Barnabas to be set apart so that they might preach to the Gentiles (cf. Acts 15:22-26).  According to the common faith.  Grace and peace from God the Father [and] Jesus Christ our Savior.  [A son] according to the common faith, not nature.

5 For this reason I left you in Crete, that you may correct the things which are lacking and ordain elders throughout the cities.  The things which are lacking, set on the right course, and only then will you be able to ordain elders, when everyone in the Church will have been rectified.  Just as I also commanded you.  In that command which I have commanded in the present [epistle].  6 If anyone is without blame, the husband of one wife.  It should be noted that things that are allowable [to others] are prohibited in the priesthood.  Having faithful children, not accused of dissipation, nor disobedient. Lest he not be able to correct boldly the delinquent, or so that the discipline of his own home may serve as an example of his teaching, and so that he may fear the example of Eli (cf. 1 Sam 2-4). 7 For it is necessary that a bishop be without blame.  He calls him a “bishop” whom earlier he called an “elder” (cf. Tit 1:5).  As a steward of God.  For, if stewards of human laws are required to be tested, how much more ought those who dispense divine laws!  Not arrogant, not inclined to anger, not a drunkard.  Not pleasing himself.  Not abusive or desirous of filthy lucre.  A disciple of Christ ought not to strike [one] for whom Christ was stricken.  Again in another manner [of interpreting the passage]:  So that by his bad behavior he does not strike the conscience of others.  He, who should put his hope in heavenly things, is ordered not to strive for the filth of lucre through flattery.  According to the custom of the Scriptures, first he condemned vices and then he introduced virtues, as it is [written]:  Turn away from evil, and do good (Ps 34:14). 8 But hospitable, kind.  That he should receive guests with kindness.  Sober, chaste.  [Clear] of all blame.  Just, holy.  Just in judgment, holy in deed through self-control.  Self-controlled.  Although he had said [an elder] is to be of one wife (cf. Tit 1:6), he says this so that it would not be thought that he was giving a place for [sexual] intemperance.  Embracing that faithful word which is according to doctrine.  That he should love doctrine and always speak in accordance with it, not following empty and useless fables.  So that he may be able to exhort.  Such a one should be chosen, who is able both to exhort and to refute those opposing.  In sound doctrine, and to refute those who oppose.  Sound doctrine is that which brings health to its hearers, for example, not being ungrateful for what he has by the gift of God by attributing it to himself.[2]

                10 For there are many disobedient, empty talkers, and deceivers.  Disobedient to apostolic doctrine they speak to no profit [for the hearers].  Especially those who are of the circumcision, 11 whom it is necessary to rebuke, who subvert entire households.  Who speak about human traditions not the commandments of God.  Teaching things which are not fitting for the sake of filthy lucre.  Things which are now superfluous in the times of Christ, namely, the ceremonies of the Jews.  12 A certain one of them said.  They are of this sort that even from their own people they have such testimony.  A prophet of their own.  Epimenides or Callimachus.[3]  Cretans.  The verse of Epimenides is in hexameter, which in Greek is to say its [number of metric] feet.  Always liars, evil beasts.  Loving falsehood, and not only [lying] as is accustomed to be committed,[4] but always lying.  Also [they are] voracious and lazy.  Lazy gluttons. On this point they freely admit their feasting and laziness.  13 This testimony is true.  If this alone is true, the other things he [i.e. Epimenides] says are false.  For this reason rebuke them sharply so that they may be sound in the faith.  Severely.  14 Not heeding to Jewish fables and human commandments.  To human traditions, about which they are refuted by the Savior, according to Isaiah, Honoring God not with [their] heart, but [merely] with [their] lips (Matt 15:8-9; Isaiah 29:13).  Turning themselves away from the truth. 15 All things are clean to the clean.  Because they were still, according to the law, calling certain things unclean.  But to the defiled and unbelieving nothing is clean, but both their mind and conscience are defiled.  They are defiled and unbelieving who do not believe that Christ, by granting faith, removed from the neck of believers the yoke of the law, that is, all the things which had been given temporarily as an example (cf. 1 Cor 10:11). 16 They confess that they know God, but in deeds deny [Him].  Indeed they say that they know Christ, who was promised by the law, but in deeds they deny His coming, turning themselves away, he says, from His truth (Tit 1:14) when they think that no one is able to be justified without the help of the law.  Since they are abominable, and unbelieving, and reprobate with respect to every good work.  They say that they are more religious in this,[5] although they do not do the things which are commanded.

CHAPTER 2

1 But you, speak things which befit sound doctrine.  That is, things which pertain to the life of Christ.  2 Old men.  Here he calls the elders of the church “old men.”  It is necessary for them to put forth an example for everyone.  That they be sober, modest, prudent, sound in faith, in love, and in patience.  That they be vigilant, so that they do not put forth for the younger people an example of insobriety. 3 Similarly elderly women.  They were selected as an example to the others.  In holy behavior, not malicious gossips.  The fact [that it says “holy behavior” indicates that] there is another [behavior which is] not holy.  Not slaves to much wine.  But drinking a little. 4 Teaching the younger women well, that they may teach prudence.  He permitted them to teach, but to teach women.  Younger women.  Either because they were practicing continence, or so that the word of God would not be blasphemed as if preaching separation.  That they should love their husbands.  Not other men.  They should love [their] children, 5 as prudent, chaste, taking care of the home, kind, subject to their husbands.  That they do not in some way make their husbands sad through negligence.  So that the word of God be not blasphemed.  So that either they [i.e. their husbands], if they are unbelievers, do not blaspheme, or others [do not blaspheme] when seeing these negative effects.[6]  6 Similarly exhort younger men to be sober.  Take away from youth the cause of wantonness by removing drunkenness.  7 In all things show yourself.  “In all things,” [meaning] either the things which are becoming, or not only in body but also in mind.  An example of good works.  So that you do not destroy the word by example, or so that you may boldly correct others.  With integrity in doctrine, gravity, 8 sound words, blameless.  So that they may know how they should teach.  So that one who is adverse may be turned back, having nothing bad to say about us.  Who is able to contradict [us] if what he noticed is such?

                9 For servants to be subject to their masters, pleasing [them] in all things.  In all things that they command justly.  Not contradicting, 10 not stealing.  Lest by complaining and being ungrateful to the person, you do not have reward with God.  But showing good faith in all things.  Either [showing good faith] in those things which are entrusted to them, or that they should show through their work that what they believe is good.  That they may adorn the doctrine of God our Savior in all things.  That it [i.e. the doctrine of God] may be praised by their works, that they may see your good works and glorify your Father (Matt 5:16). 11 Moreover, the grace of God our Savior appeared to all people, 12 teaching us.  [“All,” that is,] excepting no condition or gender.  [“Teaching,” that is,] both by commandments and by example.  To deny ungodliness and worldly desires.  Every desire is worldly and every ambition is temporal.  Soberly and justly. On account of what the Savior also said:  Be vigilant, lest your hearts be weighed down with dissipation and drunkenness and care of this life (Luke 21:34).  And that we live godly in this world.  We must join godliness with justice, lest [our justice] be intemperate. 13 Awaiting the blessed hope.  He who lives in the manner which he [i.e. Paul] spoke, faithfully awaits these things.  And coming of the glory of our great God and Savior Jesus Christ.  He called Christ the great God, about whom the angel said to blessed Mary, He will be great, etc. (Luke 1:32).  Also “He will come again with glory to judge the living and the dead.”[7]  14 Who gave Himself for us, that He might redeem us from all iniquity.  Just as Isaiah says:  He gave His soul unto death, and was numbered with the transgressors, and He Himself bore the sins of many (Isa 53:12).  And might cleanse for Himself an acceptable people, set apart for good works.  For this reason He gave Himself, that He might cleanse us from all iniquity.  Therefore, let us be aware not to render His kindness empty and void (cf. 1 Cor 15:10).  15 Speak these things and exhort.  Let your every discussion on this be an exhortation.  And rebuke with all authority.  The one who does not live in the manner that he teaches, rebukes harshly.  Let no one despise you.  Show yourself to be the kind of person that is not able be despised, for one’s life gives authority to one’s teaching.

CHAPTER 3

1 Admonish them to be subject to rulers and authorities, to obey their word, to be prepared for every good work.  Not [prepared] for something evil. 2 Speak evil of no one.  No even those who deserve to be spoken evil of.  Not argumentative, but modest, showing all meekness.  Indeed, one is argumentative who provokes contention by returning evil [for evil]. Toward all persons.  Not only to good people.  3 For we also were.  He puts forth his own example so that they would not despair of correction.  Or, because we also were such, he says, we ought to bear their foolishness patiently.  Formerly foolish and unbelieving.  It should be noted how Christ found us; and “we should not presume upon our own merits,”[8] nor should we boast about the good of nature.  Erring, serving various desires and lusts, acting in malice and envy, hateful, hating one another.  Look how we were through free will before grace. 4 But when the goodness and humanitas of God our Savior appeared.  “Humanitas” [refers to] either Christ according to His humanity or to the kindness of God.  5 Not by works of righteousness.  It should be noted that we have been saved by none of our merits, but by the mercy of the Redeemer alone.  Let those who hurl down the freedom of the will more than defend it keep silent![9]  Which we have done.  Which we Jews have done.  How much more Gentiles![10]  But according to His mercy He has saved us.  Not according to our industry or our labor, but according to His mercy, which in every good work comes before us and brings it to completion.[11]  Through the washing of regeneration and renewal of the Holy Spirit, 6 which He poured out abundantly on us through Jesus Christ our Savior. More than on earlier righteous people.[12] 7 So that having been justified by grace, we may be His heirs.  It should be remarked that we are justified by His grace, not by our merits.  According to the hope of eternal life.  Not according to carnal heredity.

                8 This is a faithful saying, and I want to insist on these things, that those who believe in God should take care to engage in good works.  To engage for the purpose of teaching good works.  These things are good and useful to people.  These things, not those which follow. 9 But avoid foolish questions and genealogies.  He does not want us to be occupied in superfluous questions and contentions which arise from the genealogies in the law, but always to speak things about which those hearing may profit.  And avoid contentions and disputes about the law.  For, they are useless and vain.  Such as the arguments in which heretics desire [to engage]. 10 Avoid a heretical person after a first and second correction, 11 knowing that such a one is subverted.  He does not want us to spend time around those, who once corrected a second time are not corrected, so that we do not waste time with useless contempt.  And goes astray , since he is condemned by his own judgment.  Since after the truth was heard and understood, he perseveres in his pertinacity.  For each one is entangled in the cords of his own sins (Prov 5:22).

                12 When I shall have sent to you Artemas or Tychicus, hasten to come to me at Neopolis; for I have decided to spend the winter there.  13 Dispatch diligently Zeno, an expert in the law, and Apollo, in a way that nothing is lacking for them.  In a way that they lose nothing of the fruit of their teaching [which would happen if] they delay.  14 But that they also may learn to abound in good works for necessary uses so that they are not unfruitful.  Here he repeats what he had said above (cf. Tit 3:8).  Those who believe in God should take care to abound in good works. 15 All who are with me greet you.  Greet those who love us in the faith.  The grace of God be with you all. Amen. [“Amen” means] “truly or faithfully.”[13]  Written from Nicopolis.