Tito 3
Jerome · Comentário Patrístico (catena)
Tito 3:1-2
Remind them to be subject to the rulers and authorities, to obey; to be prepared for every good work; not to blaspheme anyone, not to be quarrelsome; to be modest, showing all meekness to all people. Such a thing is also written to the Romans: Let every soul be subject to the higher powers. For there is no power but from God (Romans 13:1). And I think this precept was given here and there for this reason, because the doctrine of the Galilean Jews still prevailed at that time and had many followers, and it is mentioned in the Acts of the Apostles in reference to it: for before these days rose up Theodas, saying that he was somebody; to whom a number of men, about four hundred, joined themselves (Acts 5:36); and after him rose up Judas of Galilee in the days of the census, and drew away many people after him: he also perished; and all, even as many as obeyed him, were dispersed (Acts 5:37). The heresy had grown so much that it troubled even the Pharisees and a large part of the people: so that this question was referred also to our Lord: Is it lawful to give tribute to Caesar, or not (Mat. 22:17)? To which the Lord answered wisely and cautiously, saying: Render therefore to Caesar the things that are Caesar's; and to God, the things that are God's (Ibid., 21). To which response the Apostle Paul rightly teaches that believers should be subject to principalities and powers. For the beginnings which are read in Greek sound more like principalities than princes: and they indicate power itself, not the men who are in power. But since he had said, Admonish them to be subject to principalities and powers: the opportunity could be given to those who fear torment to deny it: according to the Apostle's saying, they would assert that they were subject to principalities and powers, and do what they commanded; therefore he added: To be obedient to every good work. If it is good, obey the will of the emperor and governor who orders. But if it is evil, and against God: answer him with that from the Acts of the Apostles: We ought to obey God rather than men. (Acts 5:29). Let us understand this also about servants with their masters, and wives with their husbands, and children with their parents, that they should only be subject to masters, husbands, and parents for those things which do not go against God's commands. But what follows, "to be ready", is to be read in two ways, either as if it were implied, to be ready for every good work; or certainly, with the previous statement, obeying for every good work, and with that finished, as though another proper and specific commandment were given, "to be ready," according to what is written in Leviticus: "And the goat that beareth the curse of the people shall be brought before the Lord, ready to be offered." (Lev. 16:21) Therefore, if someone is prepared to take up an escort of dismissal and lead him ((Al.lead him away)) into the desert and scatter him there, and to the extent that he can, eliminate him by the act of a curse, on obeying he will also be ready for every good work. It can also be accepted in another way to be prepared: they should envision everything that could happen to them in their minds, and when they do happen, they should not endure them as if they are new, but instead everything must be prepared for them. Moreover, to blaspheme no one is not simply taken. For he does not say to blaspheme no man: but absolutely no one: not an angel, nor any creature of God. Because everything that was made by God is very good. For when Michael the Archangel disputed with the devil over the body of Moses, he did not dare to bring a judgment of blasphemy, but said, "May God rebuke you" (Jud. 9). If Michael therefore did not have the audacity to bring judgement upon the devil, certainly deserving of a curse, for blasphemy: how much more should we be pure from every curse? The devil deserved a curse: but it should not have come out through the mouth of an archangel. Read the old books, and see what was in the minds of the three appointed on Mount Gerizim to bless the people, and what was in the minds of those on the other mountain to curse them. Reuben, who had defiled his parent's bed, and Zebulun, Leah's youngest son, and the children of the handmaidens, are placed on Mount Ebal ((alias Eliel)), to curse those who are worthy of a curse (Deut. 27). It would take too long to enumerate now how Jacob, who had called his sons for a blessing (Gen. 49:1), saying: "I will bless you," afterwards associates them in a curse, "Their fury is cursed, because it is fierce". And even the Lord speaks in Genesis: "Cursed be the earth in thy work" (Gen. 3:17). It is enough to have said this now, that it is not necessary to blaspheme the disciples of Christ, nor is it necessary to be contentious. For if we are the children of peace, and we wish to rest in peace, and we have approached the heavenly Jerusalem, which has received its name from peace, with those who hate peace, let us have peace: and as much as is within us, let us be at peace with all men: not only with the humble, but also with the quarrelsome; because there is no power in bearing the meek: and we permit the place of anger, displaying all meekness towards all men: not because we ought to show ourselves to be meek towards all men, by the desire of vainglory: but while we bear with all things, and do not repay injuries, these very works may become better known to all. For someone can simulate meekness and feign kindness for the sake of boasting, and for the sake of public favor before certain people. But where there is not true and genuine and solid meekness, I do not know whether he can persuade everyone that he is meek. — Commentary on Titus
Tito 3:3-7
For we also were once foolish, disobedient, deceived, serving various desires and pleasures, living in malice and envy, hateful, hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Titus 3:3-7) Someone might ask how Paul was foolish, unbelieving, wandering, and serving various desires and pleasures in wickedness and envy, hateful and hating, before the goodness and mercy of our Savior made him safe through the washing of regeneration: not by works of righteousness which he had done, but by his mercy, poured out abundantly and richly upon the apostles and believers through Jesus Christ the Holy Spirit: that, having obtained the inheritance of grace, they might possess the hope of eternal life. And indeed, we read that he was circumcised on the eighth day without objection according to the righteousness under the Law (Philippians 3:5): he was a Hebrew of the Hebrews, according to the Pharisaic Law, of the tribe of Benjamin, educated at the feet of Gamaliel, and instructed from childhood in the sacred writings (Acts 22). To which it is replied that the Jews who were versed in the Law before the coming, passion, and resurrection of the Savior, although not full, nevertheless had some righteousness: just as Simeon and the prophetess Anna were also found serving in the temple of God. But once the people cried out, "Crucify him, crucify him; we have no king but Caesar!" (John 19:15) and "His blood be on us and on our children!" (Matthew 27:25), the kingdom of God was taken away from them and given to a nation producing its fruit. From that time on, anyone who did not believe in Christ was foolish, wandering, unbelieving, and serving various desires. Does it not seem to us [you] that Paul was foolish when he had zeal for God, but not according to knowledge; and was persecuting the Church: and was keeping the clothes of those stoning Stephen? When he had been so inflamed with hatred against the Savior that he received a letter from the priests, he went to Damascus to have those who believed in Christ bound? He could not have any virtues apart from the virtue of God, Christ Jesus, or put out the burning flame of desire, since he was not a temple of God? But what could be a greater evil and envy, than to take letters against those who are absent, and to destroy Christ's disciples everywhere; not wanting Him to be saved and envying those who were able to be saved; hating Christians and consequently earning hatred from everyone? What greater error both in obedience and in folly than to want to keep the Law that was abolished, and to say: Do not touch, do not taste, do not handle, and to desire to be given milk like an infant when solid food is appearing and manly? Let us pay closer attention, and we will find in this present chapter the most obvious Trinity. For the kindness and mercy of our God and Savior, not of anyone else but of God the Father himself, justified us to eternal life through the regeneration of baptism and the renewal of the Holy Spirit, which he poured out richly upon us through Jesus Christ our Savior. The salvation of believers is the mystery of the Trinity. Some understand this passage in such a way that they think it is not about Paul and the apostles, but rather, spoken by another under the apostles' authority, about others; this is so that just as under his own name, Apollo, and Cephas spoke about the dissension and schism he was pointing out in the Corinthians, so also in the present passage, he who names himself and the apostles shows what kind of people who had believed in Christ, no matter what they were like before the regeneration of spiritual baptism. At the same time, his humility is admirable, that he, who disregarded all humility and righteousness of the Law as if it were mere refuse and garbage, rightly remembered how he served without Christ and all his flaws. — Commentary on Titus
Tito 3:8
Faithful is the saying, and I wish to confirm (or affirm) you about these things, that those who believe in the Lord should have care to preside over good works. These things are good and useful for men. This saying, faithful is, must be joined to the preceding part, in which he said that, having been justified by his grace, we may become heirs in the hope of eternal life. For the saying about the inheritance of God is worthy of faith, and about the hope of eternal life. Therefore, it is necessary concerning these matters, not only to believe and to confirm others who believe, without any doubt or fear, but also to confirm him who wants to believe in these things along with others. Therefore, it is said: "And I want to confirm you concerning these things." But those who truly believe in these things must take care of good works, through which the inheritance of God and the hope of eternal life are prepared. And to more firmly establish their faith, he did not say "those who believe in men," but "those who believe in God." For it is necessary that they take care of good works which, when fulfilled and carried out with every effort, are good and useful to believers. — Commentary on Titus
Tito 3:9
But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. For there are many questions and divers contentions, wherefore Solomon said: "Those who seek God in the right way, find peace" (Proverbs 8:35). Therefore, those who do not seek God in the right way cannot find peace. There are many examples of those who seek God in the wrong way. The Jews seek God wrongly, hoping to find Him without Christ. Heretics, making a noise with vain words, seek that which they cannot find. Philosophers and barbarians, having different opinions about God, seek God. But because they do not seek in the right way, their questions are foolish, thinking that God may be comprehended by human senses. Therefore, Paul calls us away from these questions. Moreover, to the wise, and those things which are supported by the authority of the Scriptures, it is urged and provoked more, being knowledgeable of the precepts of the Savior, in which he says: Seek and you shall find, knock and it shall be opened to you, ask and it shall be given to you. For everyone who seeks finds, and who asks receives, and who knocks, it shall be opened to him (Luke 11); provided our body is not subject to sins, and wisdom will enter us. Let our understanding be exercised, let our mind be nourished daily by divine reading: and our foolish questions will not be questions. But he who said: Avoid genealogies and contentions and quarrels, which come from the Law, properly rebukes the Jews, who boast in it and think they have knowledge of the Law, if they hold the names of each one: which because they are barbaric, and we do not know their etymology, they are often uttered incorrectly by us. And if by chance we err in accentuation, in the length or brevity of a syllable, whether lengthening the short or shortening the long, our ignorance is wont to be ridiculed, especially in the case of aspirations and certain letters pronounced with throaty constriction. Now this happens because the Seventy Interpreters by whom the Divine Utterance was translated into the Greek language, have rendered the Heth and Ain and other similar letters, because they could not transfer them into the Greek language with the double aspiration, by adding other letters. For example they said 'Rahel' for Rachel, and 'Jeriho' for Jericho, and 'Hebron' for Chebron, and 'Seor' for Segor; but in other instances this method failed them. For we and the Greeks have only one letter s, but they three, Samech, Sade, and Sin, which have different sounds. Isaac and Sion are spelled with Sade, Israel with Sin, and do not sound as they are written. Seon, king of the Amorites, is spelled and pronounced with the letter Samech. Therefore, if we have not expressed these names and idioms of language, namely barbarian, in the way Hebrews express them, they are accustomed to laugh and swear that they completely do not understand what we are saying. Hence, it was our concern to correct all the books of the Old Law, arranged in six columns by the learned man Adamantius, written in the Caesarean library, from the authentic ones, in which the Hebrew itself is written in its own characters, and are expressed in the Greek letters on the margin. Aquila and Symmachus, as well as the Septuagint and Theodotion, follow their order. But some books and especially those written in verses among the Hebrews have three other variations added, which they call the fifth, the sixth, and the seventh translations, having gained authority without the names of interpreters. This immortal talent has given us, through his own efforts, the ability not to greatly fear the arrogance of the Jews; those who are happy with loose lips, a twisted tongue, a hissing spittle, and a hoarse throat. And there is another source of their pride, because just as we who are Latins, having Latin names and origins from our language, [that we learn] with greater ease from memory; so they, from a young age, have deeply absorbed the words of their own language [with] the most exact senses [possible]. From the beginning with Adam to the end with Zerubbabel, they run through all the generations from memory so quickly that you might think it is their own name that they are relating. We who have either learned other languages or have only later believed in Christ or even if we are infants made over to the Church, rely more on the sense of the Scriptures than their wording. If perhaps we do not know [the Latin] text so well, they believe themselves better [than us] in reciting names, in computing years, in [knowledge of] their children's children to the third and fourth generation, of their ancestors, grandfathers, and great-grandfathers. I heard from certain Hebrews in Rome who pretended to have believed in Christ, on the genealogies of our Lord Jesus Christ, which are written in Matthew and Luke; specifically that they do not agree with each other in number or in the equality of words, from Solomon to Joseph. This person disturbed the hearts of simple people as if he was bringing forth responses from some sacred inner-sanctums and oracles, despite the fact that he should have been seeking justice, mercy, and love of God instead, and after this, if it happened to arise, disputing names and numbers. We have perhaps said enough about the haughtiness of the Hebrews, more than was necessary, but we were given an opportunity to speak of the genealogies and the contentions and disputes that arise from the Law. The dialecticians, of whom Aristotle is the foremost, are accustomed to weaving nets of argumentation, and to attaching the loose freedom of rhetoric to the threads of syllogisms. Those who spend all their days and nights in questioning, answering, giving and accepting propositions and confirming and concluding them are thus called contentious, who argue not based on reason, but through their gut. If they do this, whose proper art is contention, then what should a Christian do other than completely shun contention? Even legal disputes should be completely discarded and the foolishness of the Jews abandoned. For they are useless and vain, which have only the appearance of knowledge: besides, they are not of advantage either to those who speak them, or to those who hear them. For what is it to me to know how many years Methuselah lived, or in what year of his age Solomon obtained a wife, lest perhaps it should be believed that Rehoboam was born in his eleventh year? and many things of this kind, which either are difficult to find on account of the variety of books, and (while they are gradually written faultily) unwonted errors: or even if we find them with great study and labour, we have known that they are of no value. It frequently happens that we have disputes about the Law, not for the sake of the desire of truth; but for the sake of the love of glory, while we wish to be respected as learned among those who hear us: or certainly we pursue base profits from this little rumour: For what profit is it to babble with foaming lips, and to bark like dogs: since a simple and moderate answer either can appease you, if it is true, or if it is false, can be corrected gently and quietly? — Commentary on Titus
Tito 3:10-11
Avoid a heretical man after one and a second admonition, knowing that such a one is subverted, and sins, being condemned by himself. The name of heresy is stated in the Epistle to the Corinthians: For there must be also heresies: that they also, which are approved, may be made manifest among you (1 Cor. 11:19). And among the works of the flesh, it is listed in the Epistle to the Galatians: Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (Gal. 5:19-21). It should be carefully observed in these things, that just as the other vices, which are counted among the works of the flesh, exclude us ((Al. are excluded)) from the kingdom of God: so too heresies take away the kingdom of God from us; and it does not matter how someone is excluded from the kingdom. But what is even more remarkable seems to be that thing in the Acts of the Apostles, our faith in Christ, and Ecclesiastical discipline, already being labeled as heresy by perverse men at that time. For the Jews say to the Apostle Paul, "Neither have we received letters from you from Judea ((Al. from you... from Judea)), nor has anyone coming from the brethren reported or spoken any evil of you. But we ask to hear from you what your views are; for it is well known to us about this heresy, because everywhere it is contradicted (Acts 28:21,22)." And though the name of the heresy of Miletus is not mentioned, yet they are designated by the labours of Paul, in his address to the presbyters of the Church, 'I know that after my departure grievous wolves shall enter in among you, not sparing the flock; and of your own selves shall men arise speaking perverse things, to draw away disciples after them' (Acts 20:29-30). These remarks are made in passing, as it were, where elsewhere also heresy is spoken of. The name itself must now be fully examined. In Greek, heresy means an election, that is, everyone chooses for himself that which he thinks best. The philosophers, too, Stoics, Peripatetics, Academics, Epicureans, are called followers of this or that sect. It is needless to go through each one separately, and to enumerate the various dogmas of Marcion, Valentinus, Apelles, Ebion, Montanus, and Manichæus, seeing it is very easy for everyone to know what are the particular errors advocated by each individual. Arius and Eunomius, and the author of the new heresy, would that they were not so well known, perhaps they would have deceived fewer! Therefore, avoid a heretic after the first admonition, or as is better expressed in Greek, νουθεσία, which signifies warning or teaching rather than reproach; which is approved in Latin copies sometimes cited with approval by Pope Athanasius, to the effect that people who are wronged are not sufficient to be informed or warned once or twice, but that the second time they should be given instruction, and that every word should stay in the mouth of two or three witnesses. But why he should be avoided after the first and second admonitions, he gives the reasons, namely, that he is perverted and sins, being condemned by himself. For he who, having been corrected once or twice, does not wish to be corrected after hearing his mistake, is considered to be in error by the corrector: and on the contrary, when preparing for arguments and disputes with words, he wishes to make profit from the one from whom he learnt. Therefore, it is said to be condemned by oneself: because fornication, adultery, murder, and other vices are repelled by priests of the Church. But heretics bring judgment upon themselves, departing from the Church by their own choice: which departure seems to be a condemnation of their own conscience. They think that heresy differs from schism in that heresy has perverse doctrine, while schism separates from the Church due to episcopal dissension, which can be understood to some extent at the beginning. However, no schism does not invent some heresy for itself, so that it may appear to have departed from the Church correctly. — Commentary on Titus
Tito 3:12
When you come, please hurry to me in Nicopolis, Artemas or Tychicus. I have decided to spend the winter there. In the beginning of this letter we read, "The reason I left you in Crete was to straighten out what was left unfinished and to appoint elders in every town, as I directed you." So that after Paul's departure, the Cretans, who had recently believed and were not left as orphans, but had an apostolic man who would correct what appeared to be lacking. Therefore, because after the foundation of other churches it was necessary for Titus, who would build up the building, he writes to him, that he would send Arteman or Tychicus to Crete, one of the two who were with him, to fulfill his position: he himself would come to Nicopolis, testifying that he would winter there. We approve Paul's paternal affections towards the Cretans from this. Titus has a necessary ministry in the Gospel: however, he does not want him to come to him before Artemas or Tychicus, his successor, arrives in his place. Nicopolis itself is so named because of Augustus' victory, which he won there against Antony and Cleopatra. — Commentary on Titus
Tito 3:13
Send Zenam, the learned in the law, and hasten to send Apollo, so that nothing may be lacking to them. This is the Apollo of whom mention is made in the epistle to the Corinthians: Every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas (1 Cor. I, 12). He was an Alexandrian man, a Jew, very eloquent, and skilful in the scriptures; he was the bishop of the Corinthians; and he is supposed to have gone to the island of Crete with Zenas, the doctor of the law, and to have returned thence to Corinth, after having there regulated the Christian church by his preaching; as Paul too had done by his epistle. But we cannot say who the old testament lawyer was from another passage of scripture, except only this, that he himself, as an apostolic man, had the same work which Apollo exercised: to establish the churches of Christ. Therefore, Titus commands that since they were about to sail from Crete to Greece, he should not allow them to be in need of the bare necessities, but should have what is necessary for a journey. — Commentary on Titus
Tito 3:14
But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He had said above: Send Zenas, the teacher of the law, and Apollo and care for them that nothing be wanting to them. Since therefore a hidden answer might arise, so that anyone who reads this Epistle, not Titus only, might ask whence he should supply those who had no provision for their journey, he solved this difficulty and removed every obstacle by saying: But also let our people learn to lead in good works for necessary uses, that they may not be unfruitful. He calls our own those who had believed in Christ, who, because they were Christ's, deserved rightly to be called both Paul's and Titus's. You have, he says, the power over the disciples; teach them not to be unfruitful, but to serve as evangelists and apostolic men, who serve with good works, and to serve not in any causes, but in necessary uses, for having food and clothing ((or clothing)), let us be content with these (1 Timothy 6:8); and those who serve the altar should live by the altar; and those who have become participants in our spiritual things should share their carnal goods with us. And lest they easily despise either the letter of Paul or the instruction of Titus, he calls those who do not minister to the evangelists unfruitful. And Solomon himself says in Proverbs: But the fruit of charity (Prov. 3:12). And Paul himself first calls charity the fruit of the spirit (Gal. 5). But charity is especially proven in communication and in ministry. That they may not be unfruitful. For every tree that does not produce good fruit will be cut down and thrown into the fire (Mat. 5:10). But I say this: he who sows sparingly will also reap sparingly. To not give necessary support to apostolic men and evangelizers of Christ is to condemn oneself to sterility. — Commentary on Titus
Tito 3:15
Those who are with me greet you. And he had accustomed himself to say hello to Titus from everyone who was with him or at least properly to Titus, because he was such that he deserved the love of all who were with Paul. Truly great praise was attributed to Titus by everyone through Paul. Salute those who love us in faith. If everyone who loves, loved in faith, and there were no others who loved without faith, Paul would never have added love to faith, saying, "Salute those who love us in faith." For truly mothers love their children, so prepared as they are to die for them; but they do not love in faith, and wives, their husbands, with whom they very frequently die; but that love is not of faith. The love of only the saints loves with faith to such an extent that even if the one who is loved is unbelieving, yet the saint loves him in faith according to this: "Let all your things be done in faith" (1 Cor. 16:14). And elsewhere: "Love your enemies" (Luke 6:35). The saint loves his enemies and therefore loves them in faith because he believes in him who promised to reward him for the fulfillment of his commandment. The grace of our Lord be with all of you. It should be known that in the Greek codices it is written thus: "Grace be with all of you," so that neither "our Lord" nor "ourselves" is carried in the authentic books. Therefore, he (Paul) invokes grace upon the saints and believers in general, upon Titus and the others who were with him. And just as Isaac the Patriarch blessed his son Jacob (Gen. 27) and the twelve Patriarchs themselves (ibid., 29), so the Apostles, entering a house, would say: "Peace to this house" (Mat. 10:12). And if the house was worthy, their peace rested upon it; but if it showed itself unworthy, their peace returned to those who had invoked it. So even now, at the end of his Epistle, the Apostle invokes grace upon the believers, which, when it had taken effect according to his wish, was in the power of the believers to present as blessed to himself, just as he wished to give it. — Commentary on Titus