How he is to instruct both old and young. The duty of servants. The Christian’s rule of life.
Vvhat to preach both to old and yong (not onely vvith vvord but vvith example also) and to seruants. 11 For there are of al sortes in the Church, and they must be instructed accordingly.
1But speak thou the things that become sound doctrine:Ma tu insegna conformemente alla sana dottrina:BVT doe thou speake the things that become sound doctrine.Tu autem loquere quæ decent sanam doctrinam: 2That the aged men be sober, chaste, prudent, sound in faith, in love, in patience.Che i vecchi siano sobrj, pudichi, prudenti, sani nella fede, nella carità, nella pazienza:Old men that they be sober, chast, vvise, soūd in the faith, in loue, in patience.senes ut sobrii sint, pudici, prudentes, sani in fide, in dilectione, in patientia: 3The aged women, in like manner, in holy attire, not false accusers, not given to much wine, teaching well:Similmente le donne di età in un contegno santo, non portate a dir male, non dedite al molto vino, maestre del ben fare:Old women in like maner, in holy attire, not il speakers, not giuen to much wine: teaching vvel,anus similiter in habitu sancto, non criminatrices, non multo vino servientes, bene docentes: 4That they may teach the young women to be wise, to love their husbands, to love their children.Affinchè alle più giovani insegnino ad esser morigerate, ad amare i loro mariti, a tener conto de' lor figliuoli,that they may teach the yong women vvisedom, to loue their husbands, to loue their children,ut prudentiam doceant adolescentulas, ut viros suos ament, filios suos diligant, 5To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands: that the word of God be not blasphemed.Ad esser prudenti, caste, sobrie, attente alla cura della casa, buone, soggette a' loro mariti, affinchè non si dica male della parola di Dio:vvise, chast, sober, hauing a care of the house, gētle, subiect to their husbandes, that the vvord of God be not blasphemed.prudentes, castas, sobrias, domus curam habentes, benignas, subditas viris suis, ut non blasphemetur verbum Dei. 6Young men, in like manner, exhort that they be sober.I giovani parimente esortali alla temperanza.Yong men in like maner exhort that they be sober.Juvenes similiter hortare ut sobrii sint. 7In all things shew thyself an example of good works, in doctrine, in integrity, in gravity,In tutte le cose fa' vedere te stesso modello del ben fare, nella dottrina, nella purità de' costumi, nella gravità,In al things shevv thy self an example of good vvorkes, in doctrine, in integritie, in grauitie,In omnibus teipsum præbe exemplum bonorum operum, in doctrina, in integritate, in gravitate, 8The sound word that can not be blamed: that he who is on the contrary part may be afraid, having no evil to say of us.Il discorrere sano, irreprensibile talmente che chi ci sta di contro, abbia rossore, non avendo nulla, onde dir male di noi:the vvord sound, irreprehensible: that he vvhich is on the cōtrarie part, may be afraid, hauing no euil to say of vs.verbum sanum, irreprehensibile: ut is qui ex adverso est, vereatur, nihil habens malum dicere de nobis.
9Exhort servants to be obedient to their masters: in all things pleasing, not gainsaying:Che i servi siano soggetti ai loro padroni, in lutto facciano a modo (di essi) non istiano a tu per tu,Seruants to be subiect to their maisters, in al things pleasing, not gainsaying:Servos dominis suis subditos esse, in omnibus placentes, non contradicentes, 10Not defrauding, but in all things shewing good fidelity, that they may adorn the doctrine of God our Saviour in all things.Non rubino, ma in ogni cosa dimostrino perfetta fedeltà: talmente che in tutto facciano onore alla dottrina del salvatore nostro Dio.not defrauding, but in al things shevving good faith, that they may adorne the doctrine of our Sauiour God in al things.non fraudantes, sed in omnibus fidem bonam ostendentes: ut doctrinam Salvatoris nostri Dei ornent in omnibus. 11For the grace of God our Saviour hath appeared to all men:Imperocché apparve la grazia di Dio salvatore nostro a tatti gli uomini,For the grace of God our Sauiour hath appeared to al men:Apparuit enim gratia Dei Salvatoris nostri omnibus hominibus, 12Instructing us, that, denying ungodliness and worldly desires, we should live soberly and justly and godly in this world,Insegnando a noi, che rinnegata l'empietà, e i desideri del secolo, con temperanza, con giustizia, e con pietà viviamo in questo secolo,instructing vs that denying impietie & worldly desires, vve liue soberly, and iustly, and godly in this vvorld,erudiens nos, ut abnegantes impietatem, et sæcularia desideria, sobrie, et juste, et pie vivamus in hoc sæculo, 13Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.In espettazione di quella beata speranza, e di quella apparizione della gloria del grande Dio, e salvatore nostro Gesù Cristo:expecting the blessed hope and aduent of the glorie of the great God and our Sauiour IESVS Christ,exspectantes beatam spem, et adventum gloriæ magni Dei, et Salvatoris nostri Jesu Christi: 14Who 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.Il quale diede se stesso per noi, affine di riscattarci da ogni iniquità, e per purificarsi un popolo accettevole, zelatore delle buone opere.vvho gaue him self for vs, that he might redeeme vs from al iniquitie, and might cleanse to him self a people acceptable, a pursuer of good vvorkes.qui dedit semetipsum pro nobis, ut nos redimeret ab omni iniquitate, et mundaret sibi populum acceptabilem, sectatorem bonorum operum. 15These things speak and exhort and rebuke with all authority. Let no man despise thee.Così ragiona, ed esorta, e riprendi con ogni autorità. Nissuno faccia poco conto di te.These things speake, and exhort and rebuke vvith al authoritie. Let no man contemne thee.Hæc loquere, et exhortare, et argue cum omni imperio. Nemo te contemnat.
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St. Jerome
Sound doctrine. It is not sufficient to teach sound doctrine, says St. Jerome, if it be not at the same time taught in a manner worthy of itself; that is, if he who teaches it by his words belies it in his actions. (St. Jerome)
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Calmet
Be sober. The Greek Fathers, Theodoret, and Theophylactus, translate the word, sober, attentive, or vigilant. But Latin interpreters understand it of sobriety, in the literal meaning of the word. Old men oftentimes under pretense of weakness, drink wine to excess. The ancients called wine the milk of old men; hence aquiloe senectus has passed into a proverb, to designate an old man who drinks much and eats little. (Calmet)
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Witham
In holy attire.[Ver. 3. In habitu sancto, in katastemati ieroprepeis. Scapula, out of Dioscorus, says katastema is constitutio naturalis corporis. See St. Jerome p. 426.] See 1 Timothy 2:9. The Greek word is sometimes used to signify the whole constitution, or state of a man's health in all the parts of his body: here it is taken for a woman's whole exterior carriage, her gait, gesture, looks, discourse, dress, that nothing appear but what is edifying. (Witham)
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St. Jerome
Love their husbands. This is the first lesson he wishes to be given to young women; that they should always manifest a love, an attachment, respect and obedience to their husbands. But it must be a chaste love. Vult eas amare viros suos castè; vult inter virum et mulierem esse pudicam dilectionem. (St. Jerome)
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Witham
Discreet, chaste, sober. In the Greek is nothing for sober. The Latin interpreter seems to have added it, as another signification of one of the Greek words. See 1 Timothy 3:2. (Witham)
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Witham
In gravity: to which is added in the Protestant translation sincerity,[Ver. 7. In some Greek copies is added aphtharsian, sincerity] from some Greek copies; but it is left out by Dr. Wells, as being not in the best Greek manuscripts nor is it in the Amsterdam edition, (1711.) (Witham)
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St. Jerome
Servants to be obedient. Servants owe respect and submission to their masters in every thing not contrary to the law, or the will of God. Hence they are strictly forbidden to murmur at their commands, to show any repugnance to obey them, or to censure their conduct. To avoid these evils, they ought to consider their masters as Jesus Christ himself, and their commands as those of God himself: which St. Paul often inculcates in other places in his epistles. (Ephesians 6:5, 6.; Colossians 3:23.) (St. Jerome)
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Not defrauding.[Ver. 10. Non fraudantes, me nosphizomenous, non suffurantes.] St. Jerome puts, not stealing. The Greek signifies private thefts. Dr. Wells, not by filching.
Witham
That they may adorn (or give honour to) the doctrine of God, our Saviour, in all things; by whom we may understand God, that is Christ, God and Man, or God as common to the three divine persons. (Witham)
Thus ought they to shew forth in their whole conduct that strict love of justice and sanctity which the Catholic faith inspires into those who profess it, and live up to the admirable rules it prescribes; thus alone can they be said to do honour to their religion, when they practically perform what they speculatively believe.
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Witham
For the grace of God, our Saviour, hath appeared to all men. In the Greek: For the saving grace of God, etc. (Witham)
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Witham
We should live soberly,[Ver. 12. Sobriè, justè, et piè. St. Jerome in his commentary, castè justè, et piè. So he generally translates sophron, sophronos, etc.] and justly, and piously. St. Jerome puts (as in other places for the same Greek word) chastely, justly, and piously. The words comprehend man's duty to himself, to his neighbour, and towards God. (Witham)
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Waiting for the blessed hope; for the happiness of the blessed in heaven, promised and hoped for.
Witham
And coming of the glory of the great God,[Ver. 13. Adventum gloriae magni Dei, et Salvatoris nostri Jesu Christi; epiphaneian tes doxes tou megalou Theou kai Soteros emon Iesou Christou. St. Chrysostom, (p. 401. lin. 43.) pou eisin oi tou Patros, elattona ton uion legontes. St. Jerome, "Ubi est serpens Arius? ubi est Eunomius coluber?" St. Paul uses epiphaneian for the coming of Christ to judgment. The same Greek article is put thus, tou megalou Theou, kai Soteros, and not kai tou Soteros.] and our Saviour Jesus Christ. The title of great God, says Dr. Wells, is here referred to our Saviour Jesus Christ, by Clement of Alexandria in protreptico, ch. VI. He might have added, and by the general consent of the Greek and Latin Fathers. St. Chrysostom cries out: "where are now they who say that the Son is less than the Father?" St. Jerome in like manner: "where is the serpent Arius? where is the snake Eunomius?" And that this title of great God is here given to Jesus Christ, may be shewn from the text itself, especially in the Greek; for the glorious coming, and appearance, in other places of St. Paul, is always used to signify Christ's coming to judge the world. Secondly, inasmuch as one and the same Greek article falls upon the great God, and our Saviour Christ; so that even M. Simon, in a note on these words, says the construction is, and the coming of Jesus Christ, the great God, our Saviour, and blames Erasmus and Grotius for pretending that this place is not a confutation of the Arians. (Witham)
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Witham
A people, particularly acceptable.[Ver. 14. Acceptabilem, periousion a perieimi. St. Jerome says, Egregium, praecipuum. See Deuteronomy 7:6.; Exodus 19:5.; Psalm 134:4., Israel in possessionem sibi. See also St. Chrysostom, log. i. p. 402. linea 4ta.] St. Jerome translates an egregious or eminent people. He says in the Septuagint it corresponds to segula, which signifies a man's proper possessions, which he has purchased or chosen for himself. Budeus says it signifies what is rare and uncommon; and it is well translated by the Protestants, a particular people. (Witham)
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〈Greek〉 pudicos.
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Concordance Eph. 6, 5.
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Concordance Col. 3, 22.
Concordance 1. Pet. 2, 18.
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In the liturgy The Epistle at the first Masse on Christmas day, and vpon the Circumcision of our Lord.
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〈Greek〉.
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;Bishops must be stout and cōmaund in Gods cause, and the people must in no vvise disobey or contemne them.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.10
30. We are instructed and taught that “what is seemly” is put in our Scriptures in the first place. (In Greek it is called πρέπον .) For we read: “A Hymn beseems Thee, O God, in Sion.” In Greek this is: Σοί πρέπει ὕμνος ὁ θεὸς ἐν Σιών . And the Apostle says: “Speak the things which become sound doctrine.”
St John Chrysostom † AD 407 Homilies on Titus 3
Chap. ii. ver. 1 . “But speak thou the things that become sound doctrine.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… “But speak thou the things which become sound doctrine: that the aged men be sober,” and so on.
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St John Chrysostom † AD 407 Homilies on Titus 4
Ver. 3 . “The aged women likewise, that they be in behavior as becometh holiness.”
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St John Chrysostom † AD 407 Homilies on Titus 4
Ver. 4 . “That they may teach the young women to be sober.”
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St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 8
… Let no one of you, therefore, cherish any grudge against his neighbour. For says our Lord, “Forgive, and it shall be forgiven unto you.” Give no occasion to the Gentiles, lest “by means of a few foolish men the word and doctrine [of Christ] be blasphemed.”
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St John Chrysostom † AD 407 Homilies on Titus 4
Ver. 6 . “Young men likewise exhort to be soberminded.”
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St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 10
… who also would have him that teacheth to be “in doctrine”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 8.1
… Accordingly he has provided Titus, the person to whom his words were addressed, with an injunction as to the perfect practice of religion to this effect:— In all things shewing thyself an ensample of good works, teaching with gravity sound words that cannot be condemned, that the adversary may be ashamed, having nothing disgraceful or evil to say of us
St John Chrysostom † AD 407 Homilies on Ephesians 24
… The “in” means, “through.” “Through uncorruptness,” that is, “through virtue.” Because all sin is corruption. And in the same way as we say a virgin is corrupted, so also do we speak of the soul. Hence Paul says, “Lest by any means your minds should be corrupted.” ( 2 Cor. xi. 3 .) And again elsewhere, he says, “In doctrine, showing uncorruptness.”
St John Chrysostom † AD 407 Homilies on Titus 4
Ver. 7 . “In all things showing thyself a pattern of good works.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.15
… But let her count herself happy not in exercising the power which rules, but in practising the love which serves. In honour in the sight of men let her be raised above you, but in fear in the sight of God let her be as it were beneath your feet. Let her show herself before all a “pattern of good works.”
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St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 65
… Wherefore most earnestly he exhorted, ‘Take up the whole armour of God, that ye may be able to withstand in the evil day ,’ that the enemy, ‘having no evil thing to say against us, may be ashamed
St Basil the Great † AD 379 The Letters 22.3
… He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former. He, who after the first and second admonition abides in his fault, ought to be brought before the person in authority, if haply after being rebuked by more he may be ashamed.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
Accordingly, when thou seest an enemy of the truth, wait on him, take care of him, lead him back into virtue, by showing forth an excellent life, by applying “speech that cannot be condemned,”
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St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… For this expression of “subjection” has many significations in Holy Scripture, and is understood and used with many varieties of meaning. For the Psalmist says that even irrational nature is put in subjection , and brings under the same term those who are overcome in war , while the apostle bids servants to be in subjection to their own masters
St John Chrysostom † AD 407 Homilies on Titus 4
Ver. 9 . “Exhort servants to be obedient to their own masters, and to please them well in all things.”
Ecumenical Councils The Canons of the Holy Fathers Assembled at Gangra, Which Were Set Forth After the Council of Nice 3
… not answering again; not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.” (
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St John Chrysostom † AD 407 Homilies on Titus 4
Ver. 10 . “Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.2
… looking for the blessed hope, and appearing of the glory of the great God and our Saviour Jesus Christ
St Gregory of Nyssa † AD 395 The Great Catechism 18
… how this was the customary rule among all nations, to worship demons under the form of idols, with the sacrifice of living animals and the polluted offerings on their altars? But from the time when, as says the Apostle, “the grace of God that bringeth salvation to all men appeared
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, “The grace of God, that bringeth salvation, hath appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly.”
St Jerome † AD 420 Against Jovinianus 1.38
… let us set our affections on things above, not upon the things that are upon the earth. For we are dead, and our life is hid with Christ in God. When Christ our life shall appear, then we also shall appear with him in glory. No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier.
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.4
… “The grace,” he says, “of God and our Saviour appeared unto all men, instructing us that denying ungodliness and worldly desires we should live soberly and justly and godly in this world, looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.5
… Answer me now, if you please: do you think that this grace which is given for the salvation of all men, is given by man or by God? If you say, By man, Paul, God’s own vessel, will cry out against you, saying: “There appeared the grace of God our Saviour.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… But the being delivered, hints the assistance from God. But what is the form of doctrine?
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 46
… because if this wisdom were of ourselves, it would not be from above; nor would it be an object to be asked for of the God who created us. Brethren, pray ye for us also, that we may live “soberly, righteously, and godly in this present world; looking for that blessed hope, and the glorious appearing of our Lord and Saviour Jesus Christ,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 17.4
… “That, denying ungodliness and worldly lusts, we may live temperately, and righteously, and godly in this present world.” What reward does the apostle join to this fast? He goes on to say: “Looking for that blessed hope, and the appearing of the glory of the blessed God, and our Saviour Jesus Christ.”
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 67
67. These things, then, I have set shortly before thee, O Theophilus, drawing them from Scripture itself , in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men, “looking for that blessed hope and appearing of our God and Saviour,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… teaches in the words of blessed Peter, ‘Forasmuch then as Christ suffered for us in the Flesh;’ and in what Paul writes, ‘Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ, Who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a people for His own possession, and zealous of good works
St Basil the Great † AD 379 De Spiritu Sancto 16
39. But when we speak of the dispensations made for man by our great God and Saviour Jesus Christ,
St Gregory of Nyssa † AD 395 Against Eunomius 6.2
… As his thought, then, divides that which in love to man was made one, but is distinguished in idea, he uses, when he is proclaiming that nature which transcends and surpasses all intelligence, the more exalted order of names, calling Him “God over all ,” “the great God
St Gregory of Nyssa † AD 395 Against Eunomius 11.2
… all men’s mouths, who gives the Lord the appellation not only of “God,” but of “great God” and “God over all,” saying to the Romans, “Whose are the fathers, and of whom, as concerning the flesh, Christ came, Who is over all, God blessed for ever ,” and writing to his disciple Titus, “According to the appearing of Jesus Christ the great God and our Saviour
St Gregory of Nyssa † AD 395 On Virginity 13
… It is so, first, because a man who has thus died once for all to sin lives for the future to God; he brings forth no more fruit unto death; and having so far as in him lies made an end of this life within him according to the flesh, he awaits thenceforth the expected blessing of the manifestation
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… for having said these things, he added, “Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ.”
St John Chrysostom † AD 407 Homilies on Philippians 6
But the Son, he says, is little. But it is thou that sayest this, for the Scripture says the contrary: as of the Father, so it speaks of the Son; for listen to Paul, saying, “Looking for the blessed hope, and appearing of the glory of our great God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
… by the word “was” carrying thee forward to the idea that the Son is without beginning. “Yet observe,” says he, “the Father is named with the addition of the article, but the Son without it.” What then, when the Apostle says, “The Great God, and our Saviour Jesus Christ” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.49
Then again he writes to Titus as follows: “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… The same teaching is given us in the Apostle’s words to the excellent Titus “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… Amen.” And in the epistle to Titus “Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.”
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 64
May God, who seeth all things, and who is the Ruler of all spirits and the Lord of all flesh—who chose our Lord Jesus Christ and us through Him to be a peculiar
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 4
… and one Comforter, the Spirit of truth; and also one preaching, and one faith, and one baptism; and one Church which the holy apostles established from one end of the earth to the other by the blood of Christ, and by their own sweat and toil; it behoves you also, therefore, as “a peculiar people, and a holy nation,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.53
… and sea, the deep, the shipwrecks, the perils of rivers, perils of robbers, perils from his countrymen, perils among false brethren, the living by his own hands, the gospel without charge, the being a spectacle to both angels and men, set in the midst between God and men to champion His cause, and to unite them to Him, and make them His own peculiar people,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.72
… Of both of them Basil was a rival, for he tortured, not with bodily but with spiritual and mental plagues, the Egyptian race of heretics, and led to the land of promise the people of possession, zealous of good works;
St John Chrysostom † AD 407 Commentary on Galatians 2
… for he says not, “Who loved us,” but, “Who loved me.” And besides the Evangelist says, “God so loved the world;” ( John iii. 16 .) and Paul himself, “He that spared not His own Son, but delivered Him up,” not for Paul only, but, “for us all;” ( Rom. viii. 32 .) and again, “that He might purify unto himself a people for his own possession,” (
St John Chrysostom † AD 407 Homilies on Titus 5
Ver. 14 . “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.30
… “for the desolate hath more sons than she which hath an husband,” and “many shall come from the east and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of God.” God, moreover, presents unto Himself a “numerous people, zealous of good works.”
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St Basil the Great † AD 379 The Letters 22.1
… The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie. He ought not to speak evil; to do violence; to fight; to avenge himself; to return evil for evil; to be angry. The Christian ought to be patient, whatever he have to suffer, and to convict the wrong-doer in season,
St John Chrysostom † AD 407 Homilies on 1 Timothy 1
… For he does not say “I commanded,” or “bade” or even “exhorted,” but “I besought thee.” But this tone is not for all: only meek and virtuous disciples are to be treated thus. The corrupt and insincere are to be dealt with in a different manner, as Paul himself elsewhere directs, “Rebuke them with all authority” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
How is it then he says, “Rebuke with all authority” (
St John Chrysostom † AD 407 Homilies on Titus 5
Ver. 15 . “These things speak and exhort, and rebuke with all authority.”
St Jerome † AD 420 The Letters of St. Jerome 87
… For we have cut down with the prophet’s sickle certain wicked fanatics who were eager to sow broadcast in the monasteries of Nitria the heresy of Origen. We have remembered the warning words of the apostle, “rebuke with all authority.”
St Augustine of Hippo † AD 430 On Christian Doctrine 4.16
… “But speak thou the things which become sound doctrine: that the aged men be sober,” and so on. And there, too: “These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Put them in mind to be subject to principalities and powers,”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.16
… For in admonishing Timothy he says, Reprove, entreat, rebuke, with all long-suffering and doctrine ( 2 Tim. iv. 2 ). Titus also he admonishes, saying, These things speak, and exhort, and rebuke with all authority (
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1. But thou speak the things that become sound doctrine: 2. That the aged men be sober, chaste, prudent, sound in faith, in charity, in patience. — As if to say, Do not attend to Jewish fables, as do the Judaizers, but to the sound doctrine of Christ, namely by teaching the aged first to be "sober." The Greek νηφάλιοι signifies both watchful and sober: for from sobriety follow watchfulness and alacrity, just as from drunkenness follow sleep and torpor; for aged men are accustomed to be sleepy, slow and torpid, on account of the deficiency of heat and abundance of phlegm. But intemperance, just as it overwhelms heat and increases phlegm, so consequently it induces greater sleep, idleness and torpor. The Apostle therefore wishes the aged to be sober, that they may be watchful in performing diligently the domestic and public affairs committed to them, to which drunkenness renders them unfit. Examples are in Noah when old, who when drunk was stripped naked and mocked by his son; and in Lot, who when old became drunk and committed incest. On the contrary, that saying of Barzillai is praised, who when invited to the family and table of David said: "I am eighty years old, can food and drink delight me?" Secondly, he wishes the aged to be "chaste." The Greek σεμνοί properly signifies those mature and grave in morals, as our translator renders it in verse 7, and consequently honest and chaste. For levity is very unbecoming in the aged, and much more so lust, which is a sign of great incontinence. For, as the Poet sings, It is shameful for an old man to be a soldier, shameful for an old man to love. "It is indeed to be desired," says St. Jerome, "that the gravity of age be adorned by gravity of morals, lest now with blood grown cold for lust, they be an example to the young for lust." It is well known into what infamy those two unchaste old men fell, lying in wait for Susanna, Daniel xiii. Thirdly, that they be prudent, in Greek σώφρονες, which, as I said in 1 Timothy iii, 2, signifies various things. Vatablus and Erasmus translate it as, that they be moderate, or modest. Chrysostom also understands it of moderation of mind, because old age on account of weakness of strength and mind is accustomed to grow angry more immoderately and violently. But the Apostle signifies this moderation of mind in other words, when he adds: "That they be sound in patience." Therefore our translator better renders it "prudent": for the aged when they fail are accustomed to become childish again, to become foolish and delirious; otherwise vigorous old age on account of experience, coldness and temperance of passions is most apt for counsel, and is the age of prudence, whence the Poet: The works of men, the wars of the young, the counsels of the old, that is, works belong to men, wars to the young, counsels to the old. Fourthly, "that they be sound in faith, in charity, in patience." "Sound," that is whole, firm and robust. This soundness or firmness, says Anselm, is opposed to languor; for old age is accustomed to bring this upon both mind and body, as if to say, Let the aged not be languid, but firm in faith, charity and patience, lest namely at light occasion they waver at the whisperings of heretics and change their faith; lest being lightly offended they conceive hatred; lest at a light word, a jest, or other injury to their appetite or wounded pride, they murmur, grow angry, curse, and seek vengeance. For the aged are accustomed to be morose, gloomy, faint-hearted, suspicious and prone to both black and yellow bile; and on the other hand old age itself brings great matter for hardship and patience. For Aristotle truly said, in book V of On the Generation of Animals, chapter IV: "Disease is accidental old age, but old age is natural disease." Especially do the aged suffer when they see that just as their strength, wisdom and spirit fail, so also their authority and honor and their former rank fail, and they are surpassed, neglected and 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 St. Jerome beautifully teaches that the soundness or integrity of charity is that which the Apostle prescribes in 1 Corinthians xiii, saying: "Charity is patient, is kind, envieth not," etc. St. Thomas, by "soundness in charity," understands kindness and gentleness in conversation: for the aged are accustomed to be ungrateful, troublesome and burdensome to the younger, on account of the moroseness of age, sadness and stinginess or avarice. The Apostle therefore commands that they overcome and conquer this through sweet and liberal intercourse. Again, just as a sound apple by contact softens and rots, so the sound charity of spiritual men, and even of confessors who are aged, when they deal too familiarly, gently and frequently with women, softens, pales, weakens and rots, so that charity degenerates into sensuality, and finally into carnality. The Apostle therefore commands that this charity be preserved sound in its integrity and vigor. "Let them beware," says St. Jerome, "both young and old, both adolescents and old women, and with all diligence guard their heart, lest through the soundness of charity the disease of charity enter in, and through holy love there be made unholy affection, which may drag them down to hell."
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3. Aged women likewise, — namely that they be sober, chaste, prudent, as follows shortly after. Theophylactus interprets the Greek πρεσβύτιδας as presbyteresses, that is, the wives of presbyters. But others commonly take these passages to mean that by πρεσβύτας any old men, by πρεσβύτιδας any old women are understood; he commands therefore that they be In holy deportment. — The Greek κατάστημα signifies not merely garments, but also gait, movement and every gesture, as if to say, old women should be in a state or composition of body that is holy. Secondly, for "holy" the Greek is ἱεροπρεπεῖς, that is, what befits holy matrons and those dedicated to God, as being Christians. Whence St. Ambrose translates it, in a state worthy of religion; and the Syriac, באטכמא דיאא לדחלת אלהא besechima deiae ledechalat elaha, that is, in a deportment which befits the reverence of God; "so that their very movement, gait, countenance, speech, silence should bear a certain dignity of sacred decorum," says St. Jerome. Wittily Protagoras, when he saw an old woman well adorned, turned to her and laughing said: "If you are going to the living, you deceive yourself; but if truly to the tomb, you are sufficiently adorned," as Anthony the monk relates, part II of the Melissa, chapter xxxiv, volume I of the Library of the Holy Fathers. Not slanderers. — Greek μὴ διαβόλους, which St. Jerome translates, not procuresses, namely of lust, as some expound. For there are most wicked old women who are procuresses and conciliators of wicked unions, who, induced by young lovers for a price, solicit chaste maidens by a thousand arts and frauds, so that they might sell and prostitute their chastity to them. But this explanation is refuted by the fact that St. Jerome immediately expounds and calls these procuresses accusers; and the Greek διαβόλους properly signifies slanderers and calumniatrices, who sow quarrels and inflame all to disputes and fights. Whence also suspicion is cast upon me that this passage of Jerome is corrupted, so that for "procuresses" should be read "slanderers." Not enslaved to much wine. — Note the word "enslaved": for the drunk and intoxicated become slaves of wine and drunkenness. "What in adolescents," 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, old age has need of wine, since it is especially weak, but of moderate and temperate wine. "By wine," says Rhodiginus, "book XXVIII, chapter xxix, the cold of the aged is warmed, the sadness of the spirits is gladdened, the excessive force of black bile is repressed, the appetite for sleep is procured, the obstructed passages are opened, dryness is mitigated, and finally all the weariness of old age is renewed." Teaching what is good. — Greek καλοδιδασκάλους, that is, teaching what is honest, as if to say, old women should teach maidens not trifling, old-womanish or base things, but good and honest things, namely prudence, charity, chastity, etc., as follows. Thus Socrates (as Maximus testifies, sermon 41) taught his disciples so that they might acquire for themselves these three things: first, prudence in the mind; second, silence in speech; third, modesty in countenance. And Demetrius of Phaleron (as Laertius testifies) warned young people to reverence their parents at home, those they meet on the way, and themselves in solitude: for shame most excellently and most effectively deters tender age from sin. Beautifully St. Jerome, in his letter to Laeta, a most noble widow, teaches her the same thing—what she ought to teach her little daughter. St. Augustine teaches the same by the example of a certain holy Christian woman, book IX of the Confessions, chapter viii.
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Women therefore should teach not in the church, or in the assembly of men: for the Apostle forbade this in I Timothy, chapter ii, verse 12. But let them teach at home privately young girls, namely their daughters, granddaughters, and maidservants, prudence, and that, if they be married, they love their husbands equally and their children, not with carnal, but with Christian love: as St. 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 xi, and book IX, chapter v. Having care of the house. — This is said more significantly in Greek, namely οἰκουροί, that is, as Vatablus translates it, guardians of the house. He wishes therefore that young married girls not wander about through the houses: for this he reproves in I Timothy v, 13; but that they remain constantly at home, guard the house, and take care of it: for it is the man's part to go forth, to seek sustenance for himself and his own, to conduct both private and public business; but it is the wife's part to care for the house, offspring, and other things which pertain to the home. That noble matron understood this, who when Theano asked her by what means she would become celebrated, answered: "By weaving cloth, and by managing my marriage lawfully." The illustrious woman understood that she would then be renowned if she loved her husband, educated her offspring and cared for domestic affairs. And that captive Lacedaemonian woman, who when asked what she knew, answered: To manage a house well, as Plutarch relates in the Lacedaemonian Lives. Hence the ancients said that the image and symbol of a distinguished matron was the tortoise, as Plutarch teaches: for the tortoise is a house-dwelling creature, and the perpetual and silent guardian of its own house and shell. Thus Phidias sculpted Venus for the Eleans, treading upon a tortoise with her feet, a hieroglyphic namely of housekeeping; and of silence. Plutarch also beautifully teaches in the Precepts concerning Marriage that women ought not to imitate the moon, which the farther it is from the sun, the brighter it is; the nearer, the more obscure and small: but a wise woman ought to do the contrary, namely that she allow herself to be seen only when her husband is present; but when he is absent, she should keep herself at home and remain hidden. Finally the Apostle commands that wives "be subject to their husbands, that the word of God be not blasphemed;" because, as St. Jerome says, "since the head of the woman is the man, and the head of the man is Christ, whatever wife does not subject herself to her husband, that is to her head, is guilty of the same crime as the man who does not subject himself to Christ his head. But the word of the Lord is blasphemed, when God's first ordinance is despised, and held for nothing; or the Gospel of Christ is brought into disrepute, when contrary to the law and the dictate of nature, she who is Christian and by God's law subject to her husband, desires to rule; since even pagan women serve their husbands by the common law of nature." This second sense is the more genuine. For thus the word of God is properly blasphemed.
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6. Likewise exhort the young men to be sober. — "Sobriety indeed," says Theodoret, "is the greatest ornament of youth, because the vice of desire wages a more fierce war with it." For then especially does the heat of the body grow hot from the fervor of the blood, and therefore young men are prone to pleasure. Hence Plato, in book II of the Laws, forbade wine to young men up to the eighteenth year of age. For, as Jerome says to Eustochium: "Wine and youth are a twofold fire of pleasure. Why do we add oil to the flame? Why do we minister fuel of fire to a burning little body?" Indeed, Plutarch also exhorted young men to these three things, namely temperance in the mind, silence in the tongue, shame in the mouth.
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7. In all things shew thyself an example of good works, in doctrine, in integrity, in gravity, sound speech, blameless: 8. that he who is of the contrary part may be afraid, having no evil to say of us. — Note first: For "example" the Greek is τύπον, that is, a type, or exemplar, as if to say: Thou, O Titus, Archbishop, be an exemplar of virtues and good works, which all thy people may imitate. "Let," says Chrysostom, "thy doctrine and exemplar of virtue be a mirror of life, which is set before all for imitation, as it were an archetype and a certain primitive image, having in itself all things that are good and honest." For, as Seneca says: "It is a long journey through precepts, but effective and short through examples." A doctor therefore ought to be a form and mirror of life to his disciples in the manner of Christ, who says, John xiii, 15: "I have given you an example;" and of Paul, who says, I Corinthians xi, 1: "Be ye imitators of me, as I also am of Christ." The same thing St. Gregory teaches gravely and piously, and admonishes Agnellus, Bishop of Fondi, in an epistle written to him: "In thy deeds," he says, "let there be examples of good living for the people. Exercise in works what thou teachest and preachest to thy subjects; let thy deeds profit for the correction of others, let them take thy life for imitation as an aid to themselves. And so hasten to exhibit thyself in all works, that he who either neglects or cannot be formed by reading may have in thee both scripture and instruction." Hence beautifully St. Bernard, sermon 18 in the Canticles, teaches that a doctor ought to be like a shell, which is first filled itself before it overflows to others: "If thou art wise," he says, "thou wilt exhibit thyself as a shell, and not as a channel: the latter indeed almost at once both receives and pours out; but the former waits until it is filled, and thus what abounds, it communicates without its own loss. But we have many channels in the Church today, but very few shells. David says, Psalm lxii: Let my soul be filled with marrow and fatness, and my mouth shall praise thee with lips of exultation; wishing namely to be filled first, and thus to pour out: nor only to be filled first, but also to be full; so that from fullness it might eructate, not yawn from emptiness, chastely imitating him of whose fullness we all have received. Learn thou also to pour out only from fullness, nor wish to be more generous than God: let the shell imitate the fountain. It does not flow into a stream, nor extend into a lake, until it is satisfied with its own waters. Finally, the fountain of life itself, full in itself, first bubbling up, and springing forth in the neighbor, filled all the secret places of heaven with goodness, and then at last burst forth to the earth, and from its overflow saved men and beasts, visited the earth, and made it drunk. Do thou therefore likewise: fill first, and thus carefully pour out." Secondly, these good works are "doctrine," by which he teaches and instructs others unto faith and piety, integrity of life, and gravity of manners. In a similar manner Paul writes to Timothy, epistle I, chapter iv, verse 12: "Be," he says, "an example to the faithful in word, in conversation, in charity, in faith, in chastity." But the Greeks express and connect these things more clearly and aptly in another case, παρεχόμενος ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, λόγον ὑγιῆ ἀκατάγνωστον, that is, shew in doctrine incorruptness, or integrity, gravity, sound speech, blameless. For all these things depend and are governed by the word "shew." Whence more aptly all these things are referred to doctrine and the office of teaching, which is primary and proper to a Bishop, as if to say: Those things which thou teachest, O Titus, let them be uncorrupted and integral, not vitiated, corrupted and false. Let them again be grave, not light and futile; and thus they will be sound and blameless, so that they cannot be censured or reproved by anyone. Let doctors and preachers note and observe this. Thus Theophylactus and the Greeks. St. Chrysostom for ἀδιαφθορίαν reads ἀφθονίαν, that is, abundance. Thirdly, for "integrity" the Greek is σεμνότητα, which St. Jerome translated as chastity, which especially befits a Bishop: and thus Our author translated σεμνούς, "chaste," verse 2. St. Hilary, book IX On the Trinity, translated it as veneration, as if the Apostle here commanded Titus to teach sound speech with veneration. Our author translated it most excellently as gravity, by which namely he stirs up his hearers both to veneration and reverence of himself and of the Gospel which he teaches. Fourthly, "that he who is of the contrary part," that is, that an adversary, namely a Gentile, Jew or heretic, may be afraid, in Greek ἐντραπῇ, that is, may be put to shame, confounded, and, as Jerome says, may revere; "having no evil to say of us," in Greek μηδὲν ἔχων κακὸν λέγειν, that is, having nothing able to say, or having nothing evil that he may say of us; for ἔχειν with the infinitive means "to be able," as Erasmus here translated it.
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9 and 10. Servants (supply, exhort: for this must be repeated from verse 6) to be subject to their masters, pleasing them in all things, not contradicting, not defrauding. — St. Jerome notes that "in all things" can first be referred to "to be subject;" second and better, to "pleasing." Note secondly: For "pleasing" the Greek is εὐαρέστους, which St. Jerome interprets as those who please not their masters, but themselves, namely those who are content with their own lot and servitude, and are pleased with themselves in it: for those on the contrary are called δυσάρεστοι, who are displeased with themselves, to whom nothing pleases, nothing satisfies. But the Greeks better refer this to "masters"; for all other things here are referred to the masters: for the Apostle wishes that servants in all things strive to obey their masters, to please them, and to be faithful. St. Ambrose for εὐαρέστους reads ἀρίστους, that is, the best, but this is useless and corrupt. Thirdly, for "not contradicting," Ambrose reads, not answerers back, namely those who, when admonished, reproved or commanded to do something, do not speak against, do not answer back, do not murmur, do not wish to yield and be silent, but wish to have the last word: for this is the vice of servants and handmaids. Just as on the contrary their virtue and praise is, if reproved even unjustly, they are silent and yield, or with a humble and gentle reply, especially acknowledging their own fault and begging pardon, they soften the minds and angers of masters and mistresses. Fourthly, for "not defrauding" the Greek is μὴ νοσφιζομένους, which Vatable and Erasmus translate as not pilfering; others, not intercepting. For νοσφίζομαι means to pluck something away furtively, when you do not dare to take the whole, as children and servants do. Moreover this pertains not only to the things and goods of the master, but also to the ministry and works, as if to say: A servant shall not pilfer anything from the things of his master, nothing also from the time and labor and ministry which he ought to render to his master; but in all things show fidelity, that is, exhibit and render good faithfulness, so that thus his obedience and innocent life may adorn the Christian faith and religion. St. Jerome in his commentary translates it, not stealing, and explaining adds: "But if this is forbidden in a servant, how much more in a free man, lest either a judge plunder, or a soldier not content with his stipend devastate the property of others! Finely a certain man of great weight, when the integrity of a certain judge was being praised to him and he who praised 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 ought the suspicion of theft to be foreign from every free man." By these last words the Apostle hints at the reason why he wishes the Bishop to watch over servants so carefully. For servants of illiberal character are wont to be of hard and difficult disposition, which grace and Christian faith correct, and make servants ingenuous, tractable, obedient. Therefore Christian servants, if they show themselves to differ from the Gentiles by honest and suitable morals, will greatly commend and adorn the law of Christ among the heathen: and this is what the Apostle intends here. Thus Chrysostom. Secondly, by this means servants will soften the calumny then widely spread against Christianity, namely that Christians boast that through Christ they have been made free, and therefore servants, if they become Christian, are freed from the servitude and dominion of their masters; servants will refute this, if they show themselves now more, than before baptism, subject to their masters, and obedient. Thirdly, morally Chrysostom admonishes that the Bishop ought also to undertake the care of poor and base persons, such as servants and slaves, whose morals, education and instruction are almost neglected by their masters, since they are not rarely treated by them just like brute beasts.
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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. — For "appeared" gives the reason for the foregoing, namely why he prescribed to Titus what he ought to teach the aged, what the aged women, what the young maidens, what the young men, what the servants. The reason is this, that Christ was born for all of them, and even for the basest servants, so that he might instruct each one to live piously and holily according to his state. Thus St. Jerome, Chrysostom and others. Note first: For "appeared" in Greek it is ἐπεφάνη, that is, as Jerome translated it, it shone forth suddenly, unexpectedly and unforeseen, like the sun radiating and bringing salvation; when namely men sitting in darkness and the shadow of death expected no such grace and salvation, nay rather despaired of it, suddenly it shone forth, not to the Jews alone, but "to all men," both men and women, both young and old, both Greeks and Indians and Barbarians, both masters and servants, so that all absolutely might know themselves to be called to the grace and kingdom of Christ, and consequently ought to adorn their holy and Christian life with the law of Christ, as has been shown. Thus Theophylactus. How God is light and sun, insofar as he is concerned, illuminating all, unless someone closes the door and windows of his heart, is taught by St. Dionysius, On the Divine Names, part IV, chapter IV, and Hilary, on Psalm CXVIII, letter Caph. Second, for "our Saviour," our Interpreter appears to have read in the Greek σωτῆρος, now they read σωτηρίος, that is, that saving grace, which brings salvation to all, appeared. This grace is the remission of sins, says Theophylactus. Second, it is the grace of baptism, says Anselm. But these are more restricted. Therefore this grace is the mercy and benevolence of God exhibited to all men in the incarnation of Christ; or this grace is the very incarnation of the Word freely given, or God himself the Saviour freely incarnate, bringing to us reconciliation, remission of sins, and all grace, wisdom, doctrine and salvation. Thus Jerome. Third, for "instructing" in Greek it is παιδεύουσα, that is, instructing us as rude children, correcting, forming, and imbuing with all discipline and training, just as a pedagogue forms and instructs the child committed to him, both in letters and in morals: for this is what παιδεύειν means, says Gellius, book XIII, chapter XIII. Fourth, this grace of Christ, that is Christ himself, instructs us to deny, first, "ungodliness," that is, unbelief, by which we neither believed in God nor worshipped him, says St. Bernard, sermon 11 among the small ones. Second, he teaches us to deny "worldly desires," in Greek κοσμικὰς ἐπιθυμίας, that is, worldly concupiscences, that is, all desires of the flesh, of riches, of honour and glory; or, as Bernard says in the place cited, 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 eagerly pursue. We deny these, when we refuse consent to them, when we reject the pleasure which they suggest, and the act to which they urge, nay rather we root them out and extirpate them from mind and soul. "As often," says Jerome, "do we deny ourselves, as often as trampling on former vices, we cease to be what we were, and begin to be what we were not before; so that he who was formerly proud, drunken, obscene, wrathful, thievish, denies himself, if he begins to be humble, sober, chaste, meek, and content with his lot. "We must live so," says Ambrose, book II On Penance, chapter XIX, "that we die to this mortal use, that man deny himself to himself and be wholly changed: as the fables tell of a certain young man, who after illicit loves went abroad, and returning with love abolished, met his former beloved; who marvelling that she was not interrupted, and thinking herself not recognized, meeting again said: I am; he answered: But I am not;" signifying that he was not the same as he had been, but had been changed into another. Wherefore St. Lawrence Justinian, first Patriarch of Venice, in the book On Interior Conflict, chapter VIII: "All," he says, "the discipline of Christian profession, is not commended in doing miracles, not in foretelling the future, not in composed eloquence, in the explanation of the Scriptures; but in cutting away concupiscences," so that namely we deny worldly desires. But Blessed Aegidius most excellently taught the use and fruit of this self-denial by 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, maim 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 wisdom, to know how to do these things! and because they are great, they are not given to all." Chrysostom observed that there are many who begin to deny themselves and their vices; but few who deny, that is, who continue to deny and by denying root them out. Seneca, epistle 72, wishing said: "When will it happen to all that their affections are oppressed and brought under control, that they may utter this word: I have conquered?" O blessed he who, with his desires brought under the yoke, triumphing may be able to say: "I have conquered!" Whence it 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 place cited. Whence the Syriac version renders it, that we may live with chastity, justice and reverence of God. For the Greek σωφρόνως can be translated both as "modestly and chastely" with St. Jerome and the Syriac, and as "soberly." Sixthly, the Apostle adds the end, aim and reward of this self-denial, and sober, peaceful and just life, saying: "Looking for the blessed (the Syriac bericha, that is blessed) hope and coming (ἐπιφάνειαν, that is illumination or illustrious coming and appearance) of the glory (that is glorious, splendid, august) of the great God and our Savior Jesus Christ." Where note that "blessed hope" by hypallage signifies the hoped-for blessedness: for hope is put for the thing hoped for. But "blessed" is said, not passively, but actively, that is, which makes us blessed and happy, which is our very blessedness. St. Jerome beautifully: "Just as impiety," he says, "dreads the coming of the great God, so piety, secure in its work, awaits him." Seventhly, Erasmus, fighting after his manner for the Arians, understands by "the great God" the Father; but by "Savior" the Son. But that not the Father, but the Son is meant here in both places is evident from this, that not the Father, but the Son is to come with great light and majesty to judgment, that he may reward and recompense his faithful ones. Thus St. Jerome, Theodoret, Chrysostom, Theophylactus and others. Secondly, the same is evident from this, that one and the same Greek article embraces and joins both names, namely both "great God" and "Savior" by the conjunction and: for the Apostle says thus, τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος. If he had understood a different Savior than the great God, he would certainly have added another article, saying, καὶ τοῦ Σωτῆρος. Hence therefore it is evident against the old and new Arians, namely the Transylvanians, that the Son of God Jesus Christ is the true and great God.
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14. Who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a follower of good works. — The Apostle explains by these words how and why Christ is our Saviour, namely, because although he was a great God, he deigned to become small in humanity, and in it to give himself for us. Note: Christ is said to be delivered by the Father, because the Father delivered Christ to the Jews; and he is said to be delivered by Judas, that is, betrayed to the Jews, who in turn delivered him to be condemned to Pilate, and conversely Pilate delivered him to be killed and crucified to soldiers and torturers. But here Christ is said to have delivered, or given, himself for us, because he willingly offered himself to the Jews and to death, and because he offered himself and his own life, cross and death to the Father as the price of our redemption, so that namely he might snatch us from the captivity of the devil, death and hell, by paying for us a ransom, namely by giving his blood and life for our blood and life. For this is what the Greek λυτρώσηται signifies. Note secondly: He calls "a people acceptable" one peculiarly chosen and beloved by God: for Paul alludes to Exodus XIX, 5, where the Lord making a covenant with the Jews, and taking them to himself as a people, as a Church, indeed as sons, adopting them, says: "You shall be to me a peculiar people out of all peoples." Where for "peculiar" in Hebrew it is סגלה segulla, which signifies a chosen peculium, and treasures more precious, and more dear and beloved, as Jerome says, such as necklaces, gems and ornaments hanging from the neck. Whence the Chaldean renders it, חביבין chabibin, that is, most dear; and Symmachus renders it, ἐξαίρετον, that is, chosen, excellent, distinguished; the Syrian renders חדתא chadta, that is, a new people; others render it, a people of property, that is, one's own and peculiar; Aquila, the Fifth edition, and the Septuagint, which Paul follows here, render περιούσιον, as if to say, that which stands out from and is stored up among riches and substance like a rare, singular and precious treasure: for περὶ sometimes signifies eminence and excellence, and οὐσία substance and essence, as if to say, Christ redeemed us, cleansed us and took us to himself as a chosen, distinguished, precious, proper, rare and dear people, so that namely we might be an inheritance and peculium, indeed treasures and a most precious and most dear treasure to Christ. See how much the Church and all Christians are worth in Christ's sight, and how much in turn we ought to love and honour Christ. Note thirdly: For "a follower" in Greek it is ζηλωτήν, that is, a zealot, and, as Jerome renders it, an emulator, "of good works," so that namely, as Chrysostom says, we not only do good works, but we are zealous for them, and eagerly and readily hasten to them, just as rivals, who both seek one bride, are borne and hasten to her with great love and zeal continually.
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15. Speak these things, and exhort, and rebuke with all authority. Let no man despise thee. — "These things," namely, which I have said concerning the advent of Christ and redemption, speak. Again "these things," which I have said concerning the end and purpose of Christ's redemption, namely that we should follow good works, living soberly, justly and piously, these things, I say, exhort: and if any do not obey the gentle exhortation, as are thy hard Cretans, "rebuke" them "with all authority," with full power and authority, as an Archbishop, to whom authority, right and the duty of ruling and teaching the people subject to thee has been entrusted. Thus Christ is said in Matthew VII, 29, to have taught as having authority, that is, power. He does not therefore wish Titus to act imperiously, but to use his authority and power in rebuking and restraining those who are rebellious or stiff-necked: for such men ought not to be rebuked negligently, remissly and timidly, but with freedom, gravity and acrimony; and, as Melania said to Palladius in the Lausiac History, chapter CXVII: "It is necessary to deal with the foolish as with a dog and a hawk, using elevation of spirit, and to send it against them at the time of their pride." St. Thomas notes here, and Gregory in homily 11 on Ezekiel, that Paul admonishes Titus to rebuke with authority, because Titus was by nature milder; but he did not admonish Timothy in this matter, because Timothy himself had sufficient acrimony and bile by nature. But truly, and perhaps better, we shall refer the cause of this matter to the very hearers and subjects themselves, who were of different character. For the Cretans were naturally hard, stubborn and perverse; whence the Apostle says of them, chapter I, verse 12: "The Cretans are always liars, evil beasts, idle bellies." Over these Titus presided, whence the Apostle commands him to rebuke them with authority. But Timothy presided over the Ephesians, who were of docile and easy character, as is gathered from Acts XX, 37, and from Ignatius, in his epistle to the Ephesians, in which he calls the Church of the Ephesians most chaste, renowned, praiseworthy, and says he greatly desires to be found in the lot of the Ephesian Christians, who conversed most faithfully with the apostles Paul, John and the faithful Timothy: for these therefore authority was not necessary. Let no man despise thee. — In Greek μηδείς σου περιφρονείτω, which Chrysostom and his followers thus expound: Conduct thyself thus, live thus holily, O Titus, that no one dare despise thee. "For life gives authority to doctrine," says Primasius. But more aptly and connectedly St. Jerome translates it, let no man look down upon thee, as if placed below him, as if to say: Guard thy authority, rebuke with all authority, show thy power, that no one dare depress thee and as it were despise thee as inferior. Spartianus relates that, when soldiers had hailed Bassianus, the son of the Emperor Severus, as Augustus, Severus ordered all the commanders who were the authors of this to be punished; and when they, prostrate, begged for pardon, Severus, touching his head with his hand, said: "At last, you feel that the head commands, not the feet." In like manner let not a Prelate suffer himself to be despised; for this is what περί in περιφρονείτω signifies. For thus nobles, especially if they preside and rule, often despise Bishops and prefer their own laws to theirs. For when writing to Timothy in the first epistle, chapter IV, verse 12, when he says: "Let no man despise thy youth," in Greek it is not περιφρονείτω, but καταφρονείτω, which signifies to despise in general. He wishes Timothy not to lose authority among his own on account of his youth, to gain the same for himself by gravity and holiness of morals, so that no one, though he be young, teaching and admonishing, dare despise him; but here he admonishes Titus, an old man, sufficiently grave and mature, not to allow himself to be despised by braggarts and to have them exalt themselves over him: for this is what περιφρονείτω signifies. St. Bernard most beautifully and wisely admonishes Pope Eugenius, at the end of book IV of his work On Consideration, saying: "Where malice is joined with power, something above man must be presumed by thee, thy countenance over those who do evil. Let him fear the spirit of thy wrath, who fears not man, dreads not the sword; let him fear thy prayer, who has despised admonition. Whom thou art angry with, let him think God is angry with him, not man; let him who has not heard thee fear that God will hear against him."
Machine translation from the Latin, not reviewed.
2:1
Superius apostolus instruxit Titum quales ministros instituat ad arcendum haereticos, hic docet quid ipse circa eos faciat. Et primo proponit hoc in generali; secundo distinguit per partes, ibi senes. Dicit ergo: ita dixi quod oportet episcopos constituere, sed ne credas quod tu sis propter hoc alienus a cura, imo maior debet esse tibi sollicitudo ad instruendum. Ideo tu autem loquere quae decent sanam doctrinam, scilicet per quae fides incorrupta aedificatur. Supra I, 9: ut sis potens exhortari in doctrina sana, et eos qui contradicunt, arguere. Deinde ostendit idem per partes; et primo ponitur doctrina sana contra perversitatem vitae; secundo contra haereticos et errores, ibi stultas autem quaestiones. Circa primum duo facit, quia primo instruit singulas conditiones hominum; secundo generaliter omnes, cap. III, 1, ibi admone illos. Iterum prima in duas, quia primo ostendit quomodo instruat liberos; secundo quomodo instruat servos, ibi servos. Item primo ostendit quomodo instruat liberos verbo; secundo exemplo, ibi in omnibus teipsum. Circa primum duo facit, quia primo ostendit quomodo instruat senes; secundo quomodo doceat iuvenes, ibi adolescentulas. Item prima in duas, quia primo ostendit quomodo instruat senes mares; secundo quomodo anus foeminas, ibi anus. Sciendum est autem, quod quaedam bona sunt ad quae senectus disponit, quae primo ponit; secundo quaedam bona quibus senectus contrariatur; et haec secundo ponit, ibi sani in fide. Inter bona vero ad quae senectus disponit, unum est contemptus delectationum; aliud est perfectio sapientiae et prudentiae. Disponit quidem senectus ad contemptum delectationum. Iuvenum enim corpora fervent naturali calore, ex quo concitatur iuventus ad delectationes corporales, quae praecipue consistunt in cibis, et potibus, et venereis. Sed ad vitandum haec disponit senectus. Senes enim sunt mortificati. II Reg. XIX, v. 35: numquid vigent sensus mei ad discernendum suave vel amarum?
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Et ideo dicit ut sobrii sint, quantum ad cibos et potus, et pudici, quantum ad venerea. Gen. XVIII, 12: postquam consenui, et dominus meus vetulus est, voluptati operam dabo? Sed si senectus ad hoc disponit, quare hoc monet? Respondeo. Aliquando contingit ex magna perversitate quod senex reducitur ad puerilia peccata. Is. LXV, 20: puer centum annorum morietur: et peccator centum annorum maledictus erit. Et duplex est ratio quare hoc contingit. Aliter enim ad hoc movetur senex, aliter iuvenis. Iuvenis enim incitatur ad haec ex instinctu passionis; sed senex ex electione, propter duo. Nullus enim vult esse sine delectationibus, et tanto plus appetit eas, quanto maiores molestias sentit. Senex autem patitur multa incommoda et defectus naturae. Et ideo quando non habet spirituales delectationes, quaerit corporales. Secunda ratio est, quia iuvenis quandoque refraenatur per pudorem; senes autem, secundum philosophum, sunt inverecundi, quia sunt antiqui et multa experti; iuvenes autem vani et verecundabiles naturaliter: et ideo refrenantur, sed non senes. Item senectus disponit ad prudentiam, propter experimentum longi temporis. Iob XII, 12: in antiquis est sapientia, et in multo tempore prudentia. Eccli. XXV, 7: quam speciosa veteranis sapientia, et gloriosis intellectus, et consilium. Corona senum multa peritia. Unde subdit prudentes. Contingit tamen aliquando senem esse fatuum. Eccli. XXV, 4: senem fatuum et insensatum. Et hoc est ex duobus quod senex est fatuus: prudentia enim acquiritur per exercitium; quando ergo in iuventute se in bonis non occupant, sunt in senectute imprudentes. Eccli. XXV, 5: quae in iuventute tua non congregasti, quomodo invenies ea in senectute tua? Item alia ratio est, quia in iuventute quandoque affluunt voluptatibus, et maxime superfluitate ciborum; et ideo desiccatur eorum cerebrum. Prov. XX, 1: luxuriosa res est vinum, et tumultuosa ebrietas; quicumque his delectatur, non erit sapiens. Deinde ponit ad quae contrariatur senectus: et primum est fides; secundum dilectio; tertium patientia. Quantum ad primum dicit sani in fide, quia sine ea impossibile est placere Deo, Hebr. XI, 6. Sed quod aliqui non sunt sani in fide, maxime in aliquo novo quod proponitur senibus credendum, contingit ex duobus. Primo quod senes non sunt firmi in aliquo novo propter praesumptionem sapientiae, et ideo non credunt aliis. Iob XII: et senes sunt in nobis. Item quia naturale vitium senum est, quod sint increduli; quia sunt experti se saepius esse deceptos. Et ideo loquuntur semper cum forte vel fere; adverbiis temperativi modi et dubitativi modi. Incredulitas autem repugnat fidei. Is. I: qui incredulus est, infideliter agit. Quantum ad secundum dicit in dilectione. Et hoc ideo, quia plenitudo legis est dilectio. Et monet ad hoc propter duo. Primo quia in senibus parum est amicitiae, quia amor nutritur per convictum. Nullus autem vult diu convivere cum tristibus. Senes autem sunt tristes, et ideo non est cum eis amicitia. Item quia senes diligunt propter utilitatem tantum, sicut iuvenes propter delectabile. Senex enim indiget sustentatione. Quantum ad tertium dicit in patientia, et monet ad hoc propter tria. Primo quia senes multa mala sive incommoda circumveniunt; et ideo indigent patientia contra turbationes. Alia ratio est: senes enim vivunt in memoria multorum, unde semper dicunt antiqua; iuvenes autem vivunt in spe magnorum; et ex hoc senes dupliciter ad impatientiam moventur, propter bona scilicet quae habuerunt et carent eis, unde Boetius: summa miseria est, fuisse felicem. Thren. I, 7: recordata est Ierusalem dierum afflictionis suae, praevaricationis omnium desiderabilium suorum, quae habuerat a diebus antiquis. Item quia vivunt in memoria, contingit quod aliqui, qui modo eos despiciunt, aliquando fuerunt peiores; et ideo turbantur. Iob XXX, v. 1: nunc autem derident me iuniores tempore, quorum patres non dignabar ponere cum canibus meis. Tertia ratio est, quia quanto senex appropinquat ad finem vitae, tanto magis desiderat vivere. Unde videns se deficere, magis tristatur. Deinde cum dicit anus, docet qualiter vetulae instruantur. Et primo docet qualiter vetulae instruantur in vita; secundo in doctrina. Item primo qualiter in habitu; secundo qualiter in victu; tertio quomodo in verbo. Quantum ad primum dicit in habitu sancto, id est, carentes lascivia et pompa. Et hoc convenit omni mulieri. I Pet. III, 3: quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti, vestimentorumque cultus, et cetera. I Tim. II, 9: similiter et mulieres in habitu ornato, cum verecundia et sobrietate ornantes se, non in tortis crinibus, aut auro, aut margaritis, vel veste pretiosa, et cetera. Sed specialiter anus hoc servare debent; quia iuvencularum est propter viros suos modeste se ornare; quod intelligitur simpliciter de omni motu corporis. Eccli. c. XIX, 27: amictus corporis, et risus dentium, et ingressus hominis enuntiant de illo. Quantum ad secundum dicit non criminatrices. Duo enim sunt in sene. Unum quod commune est senibus, scilicet quod sunt suspiciosi, quia viderunt multa mala, quae similiter praesumunt de aliis. Item in mulieribus quae specialiter sunt zelotypae, et utrumque contingit in vetula, quia ratione aetatis est suspiciosa; ratione sexus est zelotypa. Eccli. XXVI, 9: in muliere zelotypa flagellum linguae omnibus communicans. Et ideo non criminatrices.
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Quantum ad convictum dicit non multo vino servientes. Et de viris dixit ut sobrii sint. Et dicit, non multo, quia quandoque utuntur eo propter frigiditatem earum. Quantum ad doctrinam dicit bene docentes. Contra I Cor. XIV, 34: mulieres in Ecclesiis taceant, non enim eis permittitur loqui, sed subditas esse. I Tim. II, 11: mulier in silentio discat cum omni subiectione: docere autem mulieri non permitto. Respondeo. Dicendum est quod doctrina publica, quae fit in populo, interdicitur mulieri; sed privata, qua quis familiam docet, ei conceditur. Prov. XXXI, 1: visio, qua erudivit eum mater sua, et cetera. Prov. IV, 3: nam et ego filius fui patris mei tenellus et unigenitus coram matre mea, et docebat me, atque dicebat, et cetera. Et bene dicit ut prudentiam doceant magis ad anus quam ad viros, quia quandoque docent fabulas aniles magis quam proficua, et etiam quia magis ipsae conversantur cum pueris et cum familia, quam viri. Deinde cum dicit adolescentulas, ostendit qualiter instruat iuvenes, et primo ostendit qualiter instruat iuvenes foeminas; secundo qualiter mares iuvenes, ibi iuvenes similiter. Item prima in tres, quia primo ostendit qualiter se habeant ad personas coniunctas; secundo ad seipsas; tertio ad subiectos.
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Quantum ad primum dicit ut viros suos ament. Viro enim debetur amor. Prov. XII, 4: mulier diligens corona est viro suo. Eccli. XXV, 1: in tribus beneplacitum est spiritui meo, etc., et infra: vir et mulier bene sibi consentientes. Vel sic, ut prudentiam doceant adolescentulas et viros, et cetera. Sed prima expositio est melior. Et filios diligant, hoc est naturale. Is. XLIX, v. 15: numquid potest mulier oblivisci infantem suum, ut non misereatur filio uteri sui? Et nota quod dicit ut viros ament, et filios diligant, quia ad viros est amor ferventior, sed ad filios naturalior. Sed quantum ad seipsas, tria dicit: unum quo ad rationem, scilicet prudentes. Prov. XIX, 14: domus et divitiae dantur a parentibus, a domino autem proprie uxor prudens. Et hoc necessarium est, quia iuventus earum et sexus contrariatur prudentiae. Aliud est quantum ad concupiscibilem, scilicet cum dicit castas. Tertium vero quantum ad irascibilem, cum dicit sobrias. Eccli. XXVI, 19: gratia super gratiam mulier sancta et pudorata. Sed quantum ad subiectos, primo ponit curam eorum; secundo modum; tertio rationem assignat.
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De primo dicit domus curam habentes. Prov. XIV, 1: sapiens mulier aedificat domum suam; insipiens vero instructam quoque destruet manibus. In cura autem sunt duo observanda mulieri; sunt enim ut plurimum iracundae. Eccli. c. XXV, 23: non est ira super iram mulierum. Et ideo dicit benignas, quasi dicat: cum mansuetudine regant. Aliud est, quia quando mulier potestatem habet, nititur in contrarium viro suo. Eccli. XXV, 30: mulier si primatum habeat, contraria est viro suo. Ideo dicitur subditas viris suis. Unde dicitur Gen. III, 16: sub viri potestate eris, et ipse dominabitur tui. Et hoc ideo ut non blasphemetur verbum Dei, id est, non detis occasionem blasphemandi. Et haec omnia notantur Tob. X, 13 ubi dicitur, quod Raguel et Sara monuerunt filiam suam honorare soceros, diligere maritum, regere familiam, gubernare domum, et seipsam irreprehensibilem exhibere.
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Consequenter ostendit qualiter doceat mares iuvenes, scilicet ut sobrii sint, quod repetit, quia ebrietas est principium vitiorum. I Pet. V, 8: sobrii estote, et cetera.
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Supra apostolus Titum docuit de quibus instruat subditos liberos. Et quia non tantum verba prosunt, sed etiam exempla, ideo docet ut se exemplum praebeat, primo generaliter; secundo specialiter, ibi in doctrina; tertio rationem huius assignat, ibi ut is qui ex, et cetera. Dicit ergo: quia aetate iuvenis es, praebe te in exemplum omnibus bonorum operum. Praelatus enim debet esse quasi forma existens discipulis. I Cor. XI, 1: imitatores mei estote, sicut et ego Christi. Io. XIII, v. 15: exemplum dedi vobis, et cetera. Deinde cum dicit in doctrina, ponit specialia, in quibus debet se praebere exemplum: primo ostendit quis debeat esse eius actus, scilicet in doctrina; unde dicit in doctrina. Hoc enim est proprium praelati. Ier. c. III, 15: dabo vobis pastores iuxta cor meum, et pascent vos scientia et doctrina. Et ei maxime convenit, ut qui habet alios episcopos sub se, ut dicitur supra I, 5: episcopos constituas, et cetera. Ideo debet alios docendo, eis exemplum doctrinae praebere. I Tim. IV, v. 16: attende tibi et doctrinae. Item monet eum quantum ad vitam; et primo declinare a malo. Is. I, 16: quiescite agere perverse. Et ideo dicit in integritate, per incorruptionem. Sicut enim corpus perdit integritatem per corruptionem membrorum suorum, ita anima per corruptionem peccati. In praelato autem est integritas sensus per prudentiam, affectus per charitatem, corporis per castitatem. Thess. ult.: integer spiritus vester, et anima, et corpus sine querela in adventu domini nostri Iesu Christi servetur. Secundo quod sit gravis quantum ad bona quae cum charitate fiunt. Grave autem duo habet, unum quia descendit, et secundum hoc vituperatur. Ps. IV, 3: filii hominum usquequo gravi corde, etc.; aliud est, quod est stabile et firmum. Et ideo illi dicuntur graves, qui non de facili moventur a bono; ita hic cum dicit in gravitate, et hoc commendatur. Ps. XXXIV, 18: in populo gravi laudabo te. Deinde ostendit qualis debet esse eius doctrina et verbum. Et dicit quod debet esse sanum, id est, non corruptum falsitate. II Tim. I, 13: formam habe sanorum verborum, quae a me audisti in fide, et cetera. Prov. XVII, 7: non decet principem labium mentiens. Item quantum ad modum, cum dicit irreprehensibile, id est, ut proferatur tempore suo, et cum omni decentia et provocatione ad correctionem. Eccli. XX, 22: ex ore fatui reprobatur parabola; non enim dicet illam in tempore suo.
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Finis autem doctrinae est ut is qui ex adverso est, vereatur, etc., quasi dicat: si omnes bene se habeant, scilicet praelati et subditi, adversarii non possunt vobis nocere. I Pet. II, 15: sic est voluntas Dei, ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam. I Tim. V, 14: nullam occasionem dare adversario maledicti gratia. Deinde cum dicit servos, docet qualiter instruat servos, et primo facit hoc; secundo eius rationem assignat, ibi apparuit. Circa primum tria facit, quia primo inducit servos ad subiectionem; secundo determinat modum eius, ibi in omnibus; tertio ostendit necessitatem doctrinae huius, ibi ut doctrinam.
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Dicit ergo: admone servos dominis suis subesse. I Pet. II, 18: servi, subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam dyscolis. Col. c. III, 22: servi, obedite per omnia dominis carnalibus, non ad oculum servientes, et cetera. Idem dicit Ephes. VI, 5. Et quare monet hoc tam frequenter apostolus? Respondeo. Non sine causa. Haeresis enim incepit apud Iudaeos, quod servi Dei non deberent servire hominibus, et ex hoc etiam derivatum est in populo Christiano, quod dixerunt quod per Christum filii Dei facti, non deberent esse servi hominum. Sed Christus per fidem non venit tollere ordinem iustitiae, immo per fidem Christi iustitia servatur. Iustitia autem facit alios aliis subdi. Sed servitus huiusmodi est quantum ad corpus. Nam per Christum nunc liberamur a servitute quantum ad animam, sed non a servitute, nec a corruptione corporis; sed in futuro liberamur etiam a corruptione et servitute corporali. I Cor. XV, 24: cum tradiderit regnum Deo et patri, et cetera. Sed quod dicit in omnibus, potest referri primo ad hoc quod dicit subditos, ut intelligatur in omnibus, scilicet ad quae se extendit ius dominativae potestatis; vel ad hoc quod dicit placentes. Debet enim esse subiectio, primo ut serviant sine offensione, non cum murmure et tarditate. Col. I, 10: per omnia placentes Deo. I Cor. X, 33: ego per omnia omnibus placeo. Contra Gal. I, 10: si hominibus placerem, Christi servus non essem. Respondeo. Placere homini propter ipsum est vituperabile, sed propter Deum est laudabile. Secundo ut sint sine repugnantia; ideo dicit non contradicentes. Eccli. IV, 30: non contradicas verbo veritatis. Tertio sine fraude; unde dicit non fraudantes. Ubi unum removet, et alterum astruit. Removet fraudem; servis enim committuntur bona dominorum. Lc. XIX: tradidit eis bona sua.
2:10
Astruit in omnibus bonitatem; et ideo dicit sed in omnibus fidem bonam ostendentes. Sed quo fine sunt haec fienda?
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Non quidem propter terrenum favorem sed propter gloriam Dei, unde dicit ut doctrinam salvatoris nostri domini ornent, et cetera. Glossa: ornamentum doctoris est honesta vita discipuli, sicut sanitas infirmi est laus medici. Doctor curator est animarum. Si ergo nos ostendimus bona opera, laudatur doctrina Christi. Is. LII, 5: iugiter tota die nomen meum blasphematur. Matth. V, 16: ut videant opera vestra bona, et cetera.
Supra apostolus instruxit Titum qualiter doceret servos et liberos, et conclusit quasi rationem, ut scilicet doctrina Christi ornaretur, hic, assignans plenam rationem dictorum, exponit quod dixit per bonam conversationem. Et primo praemittit gratiam et doctrinam Christi; secundo inducit eum ad gratiae praedicationem, ibi haec loquere. Item primo proponit gratiae apparitionem; secundo eius instructionem, ibi erudiens nos; tertio eius operationem, ibi qui dedit. Sciendum est autem quod gratia importat misericordiam, quia gratia est de eo quod gratis datur, et quod gratia datur hoc misericorditer datur. Misericordia autem semper in Deo fuit, tamen olim circa homines latebat. Ps. XXXV, v. 6: domine, in caelo misericordia tua. Ante Christum enim omnes quantumcumque essent iusti, erant sub damnatione, sed Christo filio Dei carnem assumente, apparuit gratia. I Tim. c. III, 16: et manifeste magnum est pietatis sacramentum, quod manifestatum est in carne. Ps. LXXIX, 2: qui sedes super Cherubim, manifestare. Sed quanto quis est potentior, tanto eius gratia magis desideratur. Unde gratia Dei desideranda est; et hoc est quod dicit gratia Dei. Et hoc ad salvandum, unde dicit et salvatoris nostri. Is. LI, 8: salus autem mea in sempiternum erit. Haec autem gratia non proponitur uni solummodo populo Iudaeorum, sicut olim, sed omnibus hominibus. Is. XL, 5: videbit omnis caro pariter, quod os domini locutum est. Is. LII, 10: et videbunt omnes fines terrae salutare Dei nostri. I Tim. II, 4: vult omnes homines salvos fieri. Et potest dici quod in nativitate Christi apparuit haec gratia dupliciter. Uno modo et primo, quia per maximam Dei gratiam datus est nobis. Unde eius conceptio cum sit operatio totius Trinitatis, attribuitur tamen specialiter spiritui sancto, qui est principium gratiarum. Et haec gratia apparuit omnibus hominibus, et specialiter homini Christo. Io. c. I, 14: plenum gratiae et veritatis. Ex hac gratia, secundo, est consecuta instructio humani generis; quia ante Christum fuit mundus in ignorantia et haeresi. Is. IX, v. 2: populus qui ambulabat in tenebris, vidit lucem magnam. Unde dicit erudiens nos, scilicet sicut homo erudit filium. De duobus autem erudivit nos, quia duo necessaria sunt homini, scilicet bonum opus et recta intentio. Primo ostendit quomodo Christus nos de primo erudivit; secundo, de secundo, ibi expectantes.
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Dicit ergo ut abnegantes impietatem et saecularia desideria. Notandum est quod dicit impietatem et saecularia desideria, quia omnia peccata vel consistunt in his, quae sunt directe contra Deum, quae dicuntur peccata impietatis. Pietas enim proprie est, secundum quam colimus parentes et patriam. Sed quia Deus est principalis pater noster, ideo pertinet ad cultum Dei pietas. Iob XXVIII, 28, secundum aliam litteram, ubi nos habemus sic: ecce timor domini ipsa est sapientia, habetur: ecce pietas ipsa est sapientia. Et ideo peccata contra Deum dicuntur esse impietates. Rom. I, 18: revelatur enim ira Dei de caelo super omnem impietatem, et ibi loquitur de idololatria. Vel consistunt in abusu temporalium, et haec sunt saecularia desideria. Est autem saeculum spatium mensurans periodum rerum. Unde per saecularia intelliguntur res saeculares et omnia peccata quae in proximum committuntur, vel in se per earum abusum. Deinde cum dicit sobrie, etc., ostendit quid boni faciamus. Et dicit sobrie, quantum ad se; iuste, ad proximum; pie ad Deum. Sobrie ad se, quasi mensurate; bria enim mensura est, et hoc est si homo cum mensura rationis utatur exterioribus rebus et propriis passionibus. Unde sobrietas accipitur pro quolibet mensurato usu rerum exteriorum et extrinsecarum passionum. Sap. VIII, 7: sobrietatem enim et sapientiam docet et iustitiam et virtutem, quibus nihil utilius est in vita hominibus. Iuste ad proximum. Ps. X, 8: iustus dominus et iustitiam dilexit. Pie ad Deum. I Tim. IV, 7: exerce te ad pietatem. Deinde cum dicit expectantes beatam spem, instruit eum de fine, qui consistit in duobus, scilicet in gloria animae in morte; alius in gloria corporis, in adventu Christi. Io. V, 28: venit hora, in qua omnes qui in monumentis sunt, audient vocem filii Dei, et cetera. Quantum ad primum dicit expectantes beatam spem, contra illos qui ponunt finem hominis in actu virtutum in hac vita. Sed hoc non est verum, quia etsi sobrie et pie et iuste vivamus, adhuc sumus expectantes. Iob VII, 1 et XIV, 6: sicut mercenarii dies eius. Is. XXX, 18: beati omnes qui expectant eum. Et ideo dicit expectantes beatam spem. Quod potest intelligi dupliciter: vel quia est spes de beatitudine; vel quia expectatio facit ipsos beatos.
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Quantum ad secundum dicit et adventum gloriae magni Dei, et salvatoris nostri Iesu Christi, scilicet per quem resurgent corpora nostra. Qui enim diligit amicum, cum desiderio expectat eum. II Tim. IV, 8: non solum autem mihi, sed et his qui diligunt adventum eius. Lc. XII, 36: vos similes hominibus expectantibus dominum suum. Et dicit adventum gloriae, quia primus adventus fuit humilitatis. Phil. II, 8: humiliavit semetipsum, et cetera. Matth. XI, 29: discite a me, quia mitis sum et humilis corde. Et ille erit gloriae, quia sua divinitas omnibus innotescet. Lc. XXI, 27: et tunc videbunt filium hominis venientem in nubibus cum potestate magna et maiestate. Et dicit magni Dei, contra Arrium, qui dixit filium non aequalem patri. Et bene magnus, quia dicitur Rom. IX, 5: qui est super omnia Deus benedictus in saecula. I Io. ult.: ut simus in vero filio eius, et cetera. Item est salvator. I Tim. II, 3: hoc enim bonum est et acceptum coram salvatore nostro Deo, qui omnes homines vult salvos fieri, et cetera. Quia ad hoc venit, et hoc importat nomen eius. Matth. I, 21: ipse enim salvum faciet populum suum a peccatis eorum. Et addit Christi, scilicet qui est unctus, in quo intelligitur unio divinitatis ad humanitatem. Aliqui enim dicuntur uniti; sed non ita quod habeant essentiam divinitatis unitam, sed quia participant eius aliquid; sed Christo est unita divinitas. Ps. XLIV, 8: unxit te Deus, Deus tuus, et cetera. Deinde cum dicit qui dedit semetipsum, ostenditur operatio gratiae. Et primo ostendit beneficium gratiae passionis eius; secundo passionis fructum, ibi ut nos redimeret. Dicit ergo: dico quod est noster salvator, et quomodo? Quia dedit semetipsum pro nobis. Eph. V, 2: ambulate in dilectione, sicut et Christus dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo. Fructus eius dicitur liberatio et sanctificatio.
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Liberatio, cum dicit ut nos redimeret ab omni iniquitate. Io. VIII, 34: qui facit peccatum, servus est peccati. Primus enim homo ex peccato suo redactus est in servitutem peccati, ex qua servitute inclinabatur ad aliud peccatum; sed Christus satisfecit per suam passionem; et ideo sumus redempti a servitute. Is. XLIII, 1: noli timere, quia redemi te, et cetera. Et non solum ab originali, sed ab omnibus, quae quis sua voluntate superaddidit. Sanctificatio in bono ponitur, cum dicit ut mundaret sibi populum, id est, ut sanctificaret populum, sic scilicet ut essemus populus eius, id est, ei consecratus. I Petr. II, 10: qui aliquando non populus eius, nunc autem populus eius. Acceptabilem, scilicet Deo per rectam fidem et intentionem. Prov. XIV, 35: acceptus est regi minister intelligens. Vel acceptabilem, id est, peculiarem. Deut. VII, 6: te elegit dominus Deus tuus ut sis ei populus peculiaris. Sed oportet etiam quod extra sint opera bona, unde dicit sectatorem bonorum operum. Rom. XIII, 3: bonum fac, et habebis laudem ex illo. Gal. VI, 9: bonum autem facientes, non deficiamus. Deinde cum dicit haec loquere, etc., inducit eum ad praedicationem gratiae, et circa hoc duo facit; quia primo hortatur eum ad praedicandum; secundo instruit praedicandi modum, ibi cum omni, et cetera. Dicit ergo loquere spectantia ad credenda, exhortare ad agenda. I Thess. II, 3: exhortatio nostra non de errore, neque de immunditia, neque in dolo. Argue male agentes. I Tim. V, 20: peccantes coram omnibus argue.
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Et hoc cum omni imperio, id est, cum auctoritate, quia loquitur ut instrumentum, vel minister Dei. Et ideo cum fiducia divinae auctoritatis. Est tamen loquendum in exhortando quandoque cum prece, considerando infirmitatem propriam. Prov. XVIII, 23: cum obsecrationibus loquitur pauper; quandoque cum imperio, considerando auctoritatem commissam. II Cor. ult.: an experimentum quaeritis eius qui in me loquitur Christus? Vel cum mansuetudine ad bonos, cum auctoritate ad obstinatos. Habet autem moneri, et cum imperio arguat, quia naturaliter fuit mitis. I Tim. IV, v. 12: nemo adolescentiam tuam contemnat.
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1. Tu autem loquere, quae decent sanam doctrinam. Adversativus est sermo; quasi dicat: Illi fabulas docent et hominum mandata: tu vero istorum loco, tanquam sincerus Evangelii minister, ea loquere et trade fidelibus, quae consentanea sunt sanae et incorruptae doctrinae, sive quod ad fidem pertinet, sive quod ad mores. Prius autem de moribus subjicit doctrinam sanam; postea de fide aliquid addit.
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2. Senes, ut sobrii sint, pudici, prudentes. Repetendum, loquere, id est praecipe, senes sobrios esse etc. Sunt enim in Graeco accusativi. Aut certe subaudiendum verbum uapaxaXst, adhortare, quod infra exprimitur: Juvenes similiter hortare. Primum, sobrios esse vult senes; tum ut exemplo cobibeant adolescentum intemperantiam, tum ne per temulentiam minus apti sint dandis consiliis, rebusve gerendis. Deinde, pudicos, Graece osjjivoix;, id est graves, uti legit Ambrosianus; vel honestos, ut Hieronymus, id est, gravitatem ac honestatem prae se ferentes, et ab omni lascivia quam maxime alienos. Valde enim offendunt leves et lascivi in senibus mores. Tertio, prudentes, Graece ooxppovac; quod alii vertunt, temperantes, id est in omni actione prudenter ac moderate se gerentes. Hanc virtutem in Episcopo requisivit capite superiori, et 1 Tim. 3. Quibus locis Graecae vocis significatio plenius exposita est.
Sani in fide, in dilectione, in patientia. Praepositiones addidit interpres. Sani fide, dum fides, qua in Christum creditur, nullo errore aut fabulis miscetur. Sani dilectione, seu charitate, quando non simulata, sed sincera est dilectio et inDeum dirigitur. Sani patientia; quando dura et adversa tolerantur, non ut apud homines gloria comparetur, sed ut ad bona a Deo promissa perveniatur; item quando corporis afflictio, ciborumque ac veneris abetinentia non ex superstitione assumitur, sed ex vela pietate. Pignificantur tres praecipuae Christianorum virtutes, fides, charitas et spes, a qua patientia vires accipit. Unde et sustinentia spei vocatur 1 Thess. 1. Quae virtutes ideo specialiter a senibus exiguntur, ut eorum exemplo simul et doctrina ad inferiores aetates promanent.
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3. Anus similiter in habitu sancto. Graeca sic explicatius ab aliis redduntur: Anus itidem, ut sint in habitu, qui sanctimoniam, seu religionem deceat. Ambrosianus legit: In statu religione digno. Sensus est, anus ac provectae aetatis matrona3 admonendas esse, ut amictu, incessu, ac toto corporis gestu, decorum pietatis servent. Nam Graecum xaxa- OTTjua non solum ad vestitum refertur, sed ad omnem corporis habitum, etiam vultu, sermone, silentio comprehenso; juxta expositionem Hieronymi. Atque haec illa est gravitas, quam in eo sexu et aetate singulariter commendat Ambrosius lib. de viduis.
Non criminatrices. Graece utj <5iaj36- \ou<Z: non calumniatrices. Idem vocabulum 1 Tim. 3., ubi nos habemus: Non detrahentes. Muliebria vitia sunt, garrulitas et curiositas; ex quibus ad detractionem et calumniam proximus est gradus. Non multo vino servientes. Quod hic dicit, servientes, in 1 Tim. 3., ubi de diaconis agebat, dixit deditos; ut alterum sit alterius interpretatio. Vetularum vitium est bibacitas. Unde de illis poeta lib. 3. Fa6torum: Vinosior aetas haec erat, et gravidae munera vkis amans. Quanquam hoc vitium aliquid est ebrietate minus, sicut ostendimus loco memurato prioris ad Timoth. Prohibens autem Apostolus, ne multo vino serviant anus, utique concedit eis usum vini moderatum. Sed quod concedit vetulis, ex consequenti intellige negatum adolescentulis. Unde nec Timotheo juveni vel modicum indulget vini, nisi propter stomachi debilitatem et frequentes infirmitates. Caeterum hujusmodi praeceptis anus acmatronasinstituivultPaulus, propterea quod et aetati illi, sexuique congruant; et quoniam ab illis velut magistris quibusdam exempla formamque vivendi minores sunt accepturae. Hoc enim est, quod deinceps subjungit:
Bene docentes. Peclius, bona docentes; uti legunt Ambrosianus et Hieronymus. Alii vertunt, honesta docentes. Graecis una dictio est composita xaAooV SaaxaXoog, id est honestarum rerum magistras. Hoc nonnulli referunt ad exempla vitae: sed ex sequentibus liquet, Apostolum agere de doctrina et institutione, quae sermone fit. Neque repugnat illud 1 Tim. 2. Docere mulieri non permitto. Non enim ibi prohibetur, ne domi ac privatim filios ac filias necessariis praeceptis instituat: id quod Salomon a matre sua erga se factum testatur et laudat Prov. 4. et 31., sed ne doceat in coetu publico. Mulieres, inquit, in Ecclesiis taceant: non enim permittitur eis loqui 1 Cor. 14. Vult igitur hoc loco Apostolus, ut foeminae natu grandiores sint adolescentularum magistrae,. easque doceant non aniles fabulas, non artes amatorias, non superstitiosas observatiunculas; sed ea, quae bona sunt et honesta, id est pietatem, charitatem, pudicitiam, artemque bene et christiane regendi familiam. Haec enim in sequentibus explicantur. Atque huc referri potest, quod Ambrosius viduitatem vocat fidei castitatisque magistram. Lib. de viduis.
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4. Ut prudentiam doceant adolescentulas. Duplex est hujus loci distinctio in Latinis codicibus. Quidam enim haec conjungunt, alii separant, ut ab eo vocabulo: Adolescentulas, initium sit novae sententiae, quae praecipiat, ab Episcopo institui adolescentulas, quales esse, et quomodo se gerere debeant. Sic enim et in praecedentibus, inchoando sententiam dixit: Senes; deinde Anus; et infra: Juvenes. Atque hanc constructionem, ut meliorem, amplectitur S. Thomas et post eum Liranus. Huic distinctioni nonnihil favet quod paulo post sequitur: Juvenes similiter hortare etc. Similiter, inquit, videlicet, ut jam praecepi hortandas esse juvenculas. Confer 1 Tim. 5. vers. 2. Verum lectio Graeca separationem hanc aegre admittit. Est enim verbum transitivum aoKppoviCwoi, pro quo nos habemus, prudentiam doceant. Ambrosianus legit, instituant. Hieronymus, ad castitatem erudiant. Significat autem modestum ac sobrium, seu temperantem reddere. Quod verbum proinde casu suo destitui non potest. Item, si seorsim de adolescentulis scribere voluisset Apostolus, eum servasset ordinem, ut prius de juvenibus praeciperet; sicut prius de senibus praecepit, quam de anubus. Certe veteres expositores tam Latini quam Graeci jungunt adolescentulas cum verbo praecedente. Quibus accedit translatio Syriaca, Latine sic reddita: Et honestas reddant eas, quae sunt juvenculae. Igitur hic ex occasione interserit Apostolus praecepta vitae spectantia ad foeminas adolescentiores; ut sensus sit: Anus admonendas esse, ut sint honestatis magistrae, quo possint modestas, prudentes, graves, ac temperantes reddere juvenculas. Hanc distinctionem si sequamur, tum conformiter dicendum erit, quod Apostolus non vult haec immediate fieri per episcopum, vitandi scandali causa; nisi pro concione in conventu publico, nec enim decere, si episcopus adeat adolescentulas, vel eas ad se vocet: eo quod talia facile gignant suspicionem. Idcirco praecipere Apostolum anubus, ut per eas fiant haec, a quibus utiliter et sine offensione fieri possunt. Loquitur autem de juvenculis tam nuptis quam innuptis. Nam ea, quae sequuntur, fere ad nuptas pertinent.
Ut viros suos ament, filios suos diligant. Nonnulli philosophantur in vocabulis amare et diligere, volentes rationem adferre, cur viros praecipiat amari, filios autem diligi. Sed frustra. Nam in Graeco non est haec diversitas. Unde Hieronymus legit: Ut ament viros suos, ut ament filios. Interpres autem Theophylacti Graeca sic propius expressit: Vt sint amantes maritorum, amantes liberorum. Vult Apostolus eas institui, at ament viros suos casto et conjugali amore; ne conjiciant oculos in viros alienos. Cum autem idem ipse Eph. 5. viro quidem praecipiat, ut uxorem suam dili-. gat, uxori autem, ut timeat virum suum: nulla tamen hic praeceptorum est contrarietas; quin potius ex utriusque loci quasi diverso praecepto colligendum relinquit, ita mulierem debere virum suum amare, ut etiam timeat; ita timere, ut amet. Ex his enim duobus affectibus commixtis resultat reverentia, quam viris suis debent uxores. Quod autem vult eas doceri, ut filios suos ament, cum id matribus sit maxime naturale: sic intelligendum, ut filios ament amore ordinato et Christiano, quo piam educationis eorum curam gerant. Nam otulte et indulgenter amare, odisse est.
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5. Prudentes, castas, sobrias. Supplendum?, esse; quod in Graeco semel expressum, ad singula refertur. Hic jam tertio monemus pro una voce Graeca duas in nostro textu legi, prudentes et sobrias, cum Graece tantum sit aojcppovaq, quod alius prudentes, alius sobrias transtulit. Hieronymus pudicas legit. Similis accessio contigit Ambrosiano textui, in quo legitur, prudentes, pudicas, castas. At probabile est ex optimorum codicum manuscriptorum testimonio, nostrum interpretem tantummodo vertisse, prudentes, castas. Porro Syra Graecis consonant. De Graeci autem vocabuli significato jam aliquoties egimus. Hic utrovis modo recte, vertitur, prudentes, aut sobrias, aut etiam temperantes, minus recte pudicas, ne idem repetatur, quia sequitur, castas; id est, pudicitiae fideique conjugalis observantes.
Domus curam habentes, benignas. Pro tribus vocibus: Domus curam habentes, una composita est in Graeco oixoopou^ quasi dicas, domus custodes; ut vertit Erasmus; hoc est, quae assidue sint domi, remque curent domesticam. Quae mulierum praecipua laus est. Unde apud antiquos probae matrisfamilias symbolum erat testudo; quod illud animal nusquam e cortice discedat, ac ne caput quidem exserat, nisi cura corporis id exigente. Quod sequitur benignas, Graece ava∾, Erasmas vertit bonas et sine ulla distinctione conjungit parti praecedenti, Theophylactum secutus; tanquam sensus sit, praecipi, ut sint bonae custodes domus. Verum alii ferme omnes seorsim legunt, benignas, id est, placidas ac mites erga domesticos, nec obstrepentes maritis; sed mores eorum, ac vitia tolerantes; qualis commendatur Abigail uxor Nabal Carmeli 1 Reg. 25.
Subditas viris suis. Seu propriis, ut est in Graeco et apud Ambrosianum. Non solum vult, ut benignas et commodas se viris exhibeant, sed etiam obsequentes ac morigeras; quandoquidem vir caput est mulieris 1 Cor. 11. et Ephes. 5. Ut non blasphemetur verbum Dei. Hoc est, ne doctrina Christiana male audiat apud infideles; ne crimen recidat in evangelium, si mulieres, quae Christo nomen dederunt, minus obtemperent suis maritis.
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6. Juvenes similiter hortare, ut sobrii sint. Pro sobriis, rursum Hieronymus pudicos, Ambrosianus autem continentes legit. Graecasensum hunc postulant: Adolescentes adhortandos esse, ut modeste et temperate se gerant. Itaque praecepto hoc tam pudicitia, quam sobrietas comprehenditur. Interim observa, Apostolum brevitati studentem non omnia praecipere, sed praecipua: cum nemo nesciat, quam multis aliis praeceptis opus habeat aetas juvenilis.
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7. In omnibus teipsum praebe exemplum bonorum operum. Graece: Per omnia teipsum praebens formam bonorum (sive honestorum) operum. Hieronymus contendit illud, in omnibus, ad superiora referendum esse, hoc modo: Hortare, ut pudici sint in omnibus. Sed is in hac opinione pene solitarius est. Nam caeteri tam Graeci, quam Latini, suffragante editione Syriaca, conjungunt sequentibus. Idque cane multo convenientiti9. Postquam enim Titum admonuit Apostolus, quibus praeceptis senes, anus, adolescentes instituere debeat; nunc quo efficacior sit exhortatio, praecipit ipsi Tito, ut in omnibus, quae ab aliis exigit, semetipsum praebeat velut exemplar archetypum bonorum operum sanctaeque conversationis. Alioqui metuendum, ne quod verbo docet, opere destruat. Ita ad Timoth. 1. epist. 4. Exemplum, inquit, esto fidelium in verbo, in conversatione, etc. Sic et B. Petrus presbyteros adhortatur, ut pascant oves sibi commissas, tanquam formae facti gregis. 1 Pet. 5. Quibus in locis eadem est Graeca dictio TU7C0C; id est forma.
In doctrina, in integritate, in gravitate. Graece: In doctrina integritatem, gravitatem. Addunt nonnulli codices, incorruptibilitatem. Et ad eum modum Syrus interpres legisse videtur. Sed Graeci commentatores hoc tertium non exponunt, ut verisimile sit additum ex diversa lectione. Sunt enim vicina vocabula, quorum alterum integritatem, alterum incorruptionem significat. Notandum est autem, illam partem, in doctrina, a quibusdam connecti cum eo quod praecedit, hoc sensu: Praebe teipsum in omnibus exemplar bonorum operum, quae respondeant tuae doctrinae; ne scilicet mores a doctrina discrepent. At plerique (quod magis placet) adjungunt sequentibus, tametsi non eodem sensu. Nam Theophylactus integritatem et gravitatem refert ad doctrinam hoc modo: Doctrinam trade puram, integram et incorruptam, atque ab omni levitate et fabulis alienam. Alii vero referunt ad mores, ut sensus sit: In hac docendi provincia fac praestes integritatem vitae nullo vitio corruptae, nec non gravitatem morum, quae docentis auctoritatem commendet. Nam verbum praebe, repetendum est in hac parte, sicut et in sequenti.
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8. Verbum sanum, irreprehensibile. Accusativi sunt, a verbo jam dicto dependentes. Unde alii sine ambiguo vertunt: Sermonem sanum, irreprehensibilem. Et sensus est: Inter docendum non aliud loquere, quam quod sanae fidei conveniat, quodque non facile pateat reprehensioni aut contemptui. Nam Graeca vox significat etiam quod contemni non possit. Ut is, qui ex adverso est, vereatur. Pro verbo vereatur, Graece et Syriace, erubescat. Quod vulgatus interpres in Psalmis saepe vertit, revereri; quomodo hic legunt Hieronymus et Ambrosianus, atque etiam MSS. Laudensis.
Nihil habens malum dicere de nobis. Multi Graeci codices legunt in secunda persona, de vobis. Sed veterum Graecorum commentarii satis arguunt, eos de nobis legisse. Respicit autem haec causalis: Vt is qui ex adverso est etc, non solum partem proxime antegressam: Verbum sanum, irreprehensibile; sed totam admonitionem Tito factam, ab eo loco: In omnibus teipsum praebe. Quasi dicat Apostolus: Haec, quae dixi, praesta diligenter, ut adversarius, quicunque ille est, qui in Christianis quaerit, quod criminetur et reprehendat, pudore suffundatur; dum nihil invenit in nobis, qui Christianorum praesules et episcopi sumus, reprehensione dignum, sive doctrinam morum inspiciat, sive vitae conversationem.
2:9
9. Servos dominis suis subditos esse. Id est obedientes ac morigeros. Repetendum autem ex superioribus, hortare. Cur post instructionem aetatum et sexuum, nunc peculiariter de servis agat, rationem infra audiemus.
In omnibus placentes. Particulam, in omnibus, etiam hoc loco Hieronymus ad praecedentia retrahit, ut legatur: subditos esse in omnibus. Sic enim habetur Col. 3. Servi obedite per omnia dominis carnalibus. Alii plerique jungunt cum vocabulo, placentes, Graece suapsatooq, hoc nimirum sensu, ut studeant dominis suis obsequi et gratificari in omnibus, ut per omnia gratam et placitam dominis exhibeant servitutem. Utraque distinctio bona est. Sed id quod dicitur, in omnibus, limitate debet intelligi, sicut aliis locis admonuimus, scilicet de iis, ad quae dominorum potestas extenditurj aut certe de omnibus, quae cum voluntate Dei, qui supremus est Dominus, non pugnant. Debet enim inconcussum manere illud Petri: Obedire oportet Deo magis quam hominibus. Actor. 5. Atque hanc exceptionem ipse Paulus alibi declarat, in eo quod addit, sicut Christo, aut sicut Domino, autquid simile. Ephes. 6. et Col. 3. Non contradicentes. Id est, non obloquentes aut responsantes, aut mussitantes adversus imperia, si quid jubeatur, quod minus allubescat. Itaque eleganter vertit Ambrosiauus interpres: Non responsatores.
2:10
10. Non fraudantes. Hieronvmus legit, non furantes. Melius erat, non suffurantes, sive, non suppilantes. Nam Graecis voocpiCsaftai dicitur, qui furtim aliquid decerpit, ant detrahit, cum totam rem tollere non ausit. Usus est eodem verbo B. Lucas semel et iterum Actor. 4., ubi nos habemus, fraudare de pretio agri. Legitur etiam 2 Mach. 4. Vult igitur Apostolus servos admonitos, ne de rebus dominorum quicquam furtim subtrahant. Quod vitium adeo servis familiare quondam habebatur, ut poeta fures pro servis in versu posuerit, nulla metri necessitate.
Sed in omnibus fidem bonam ostendentes. Graece, ad verbum: Sed fidem omnem ostendentes bonam. Nec secus legunt Hieronymus et Ambrosianus. At noster interpres, cui consonat editio Syriaca, sensum reddere maluit. Nam Hebraea phrasi omne dicitur, quod porfectum est et nulla parte deficit. Igitur omnem bonam fidem ostendunt servi, quando nulla parte fraudant heros suos, sed in omnibus integram praestant fidelitatem. Unde sensu prorsus simili 1 Tim. 3. legitur in Graeco, fideles in omnibus.
Ut doctrinam Salvatoris nostri Dei ornentin omnibus. Salvatorem nostrum Deum alii Christum, alii Deum Patrem interpretantur. Utrique probabiliter. Porro quae causa sit, ut de servorum officio hic et ad Timotheum et in aliis epistolis tam solicite "praecipiat Apostolus; ea ratio reddi solet, quod jam tum exorta erat haeresis eorum, qui dicerent, omnes fideles per Christum effici liberos; nec quemquam amplius premi debere jugo servitutis humanae, postquam Christum Deum nactus esset dominum. Hoc an ita se habeat, non adeo liquet. Nobis non est necesse, rationem quaerere extra eam, quam Apostolus ipse tam hoc loco, quam 1 Timoth. 6. diserte exposuit: ideo videlicet a servis tanta cura exigi, ut in omnibus obsequentes et fideles se praestent dominis; ne per eorum improbitatem nomen Domini et doctrina blasphemetur, sed potius, ut eam ornent in omnibus; id est, ut obedientia, fide et morum integritate doctrinam Christianam apud heros suos et quoscunque alios, quibuscum versantur, commendatam reddant; quo plures ad eam amplectendam alliciantur.
2:11
11. Apparuit enim gratia Dei Salvatoris nostri omnibus hominibus. Rationem innuit, cur in catalogo eorum, qui instituendi sunt ab episcopo, descenderit usque ad servos, infimum genus hominum; quia nimirum gratia Dei proposita est omnibus hominibus, etiam servis. Hac autem occasione beneficium redemptionis humanae partibus quibusdam explicat, velut effectis, quae sunt recessus et emundatio a peccatis, sancta conversatio, bona opera, beatitudo et participatio gloriae Christi. Ex quibus vult intelligi, merito sc exegisse a Tito, ut fideles hortetur ad pie sancteque vivendum: sic enim eos assequi finem redemtionis. Quod ad textum attinet, Graeca sic habent: Apparuit, sive, illuxit gratia Dei salutaris omnibus hominibus. Ubi salutaris femininum est nominativi casus fera, videlicet necessario cum gratia constrnendurn. Hujus lectionis vestigia sunt apud Ambrosianum et Hieronymum. Nam ille legit, salutaris; hic vero omittit, nostri. Graecis concinit editio Syriaca. Apparuit enim benignitas Dei, servatrix omnium. Quanquam in Graeco ambigfuum est, utrum illud, omnibus hominibus, regatur a proximo nomine, sai lutaris, quod neotericis placet; an a remotiori verbo apparuit, ut vult Theophylactus, tametsi idem verbum capite seq. positum est absolute. Verumtamen utraque constructio commoda est et sensum fere eundem facit. Non enim multum interest, sive dicas, salutarem Dei gratiam apparuisse omnibus hominibus; sive Dei gratiam omnibus salutarem apparuisse. Nomine gratiae Dei non effectus beneficentiae divinae gratuitus, qui in nobis est, ut alibi, sed ejus causa, hoc est, ipsa beneficentia Dei intelligitur; quam sequenti capite aliis nominibus benignitatem et humanitatem Dei appellat. Confer, quae dicta sunt 2 Corinth. 6. vers. 1. Eam apparuisse dicit omnibus hominibus, non quod omnibus ac singulio toto mundo hominibus innotuisset, sed quia per Apostolos palam mundo praedicata jam erat, ut salutem adferens omni generi hominum, ne servis quidem exceptis. Unde non favet hic locus eorum opinioni, qui dicunt, singulis quibusque hominibus gratiam adesse sufficientem ad salutem. Quod si verum esset: tum non modo tempore Apostolorum, ac deinceps apparuisset haec gratia. cunctis hominibus, sed ab initio mundi. Quod constat alienum esse a sententia hujus loci.
2:12
12. Erudiens nos. Non quod gratia Christi consistat in doctrina, quemadmodum volebat Pelagius; sed quia manifestatio gratiae seu beneficentiae Dei nobis esse debet vice institutionis ad vitam sancte agendam. Verumtamen nec ea institutio, nec ulla doctrina auribus admota, quantumvis ad persuadendum apposita, praestabit, ut sancte vivamus; nisi Deus hoc ipsum per gratiam suam in nobis efficaciter operetur. ZJt abnegantes impietatem et saecularia desideria. Graecum participium praeteriti temporis est. Unde legit Ambrosianus: Ut abnegata impietate et saecularibus desideriis. Abnegationem intelligit Apostolus, non quae voce tantum fit, sed quae reipsa. Is igitur abnegat impietatem, qui ab idololatria falsoque cultu et doctrinis pietati contrariis sese penitus avertit. Abnegat autem saecularia, sive, ut est in Graeco, mundana desideria, qui omnes mundi cupiditates a se abdicat, quod genus sunt imprimis voluptates carnis, item avaritia, ambitio, contentiones, aemulationes et caetera ejusmodi. Nam ut ait B. Joannes 1 Epist. 2. Omne quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitae. Videtur autem m verbo, abnegantes, allusio quaedam esse ad abnegationem, quae solemniter et conceptis verbis fit in baptismo.
Sobrie, et juste, et pie vivamus in hoc saeculo: Sobrie Graece ococppovojQ, quod rursum Hieronymus, sibi constans, reddit pudice. Sed saepe jam diximus, latius patere Graecae vocis significatum. Unde magis placet Ambrosiana lectio, temperanter, quod ad sobrietatem et pudicitiam commune est. Sic enim et Augustinus legit tract. 17. in Joan. Igitur Apostolus hac sententia complexus est summam vitae Christianae, definiens eam his tribus, sobrietate seu temperantia, justitia et pietate: temperantia, qua quisque bene sit ordinatus erga seipsum; justitia, qua erga proximos; pietate, qaa erga Deum; quemadmodum pulchre locum hunc exponit Fulgentius lib. 1. de remiss. peccat. cap. 28. ita concludens: Quisquis ergo vult ad regnum pervonire coelorum, vivat sobrius in semetipso, justitiam servet in proximo, pius perseveret in Deo. Porro tribus his virtutibus tria respondent opera, quibus Deum placamus et promeremur, ab angelo singulariter commendata Tob. 12., Jejunium, Eleemosyna et Oratio. Atque hoc velut triplici remedio curanda sunt tria vitia dictis virtutibus opposita, quae Joannes Apostolus commemorat loco supra citato, scilicet concupiscentia carnis, concupiscentia oculorum et 6uperbia vitae. Quod autem Paulus jam toties sobrietatis, seu temperantiae meminit, de Cretensium agens institutione: nam et senes, et anus, etjuvenes, et adolescentulas vult admoneri, ut sobrii sint: suspicionem praebet magnae illius gentis intemperantiae: aec immerito, quandoquidem eos et superius ex domestici vatis testimonio ventres pigros appellavit. Quorum etiam infames libidines et luxus referuntur a Strabone lib. 10. Quod addit, in hoc saeculo, non ita accipiendum, quasi virtutes non remaneant in saeculo futuro: manere enim eas ad ornatum, imo et quasdam illi statui congruentes actus habere, recte post Augustinum Scholastici docent in 3. Sent. dist. 33., sed significat vitam praesentem iis virtutum actionibus destinatam esse, quae praesenti saeculo conveniant, et quibus ad futuri saeculi retributionem perveniatur. Unde sequitur:
2:13
13. Exspectantes beatam spem. Hebraismus est, quo spem posuit pro re sperata. Nam sensus est: Dum interim spe exspectamus promissam beatitudinem, tanquam praemium bonarum actionum hujus vitae. Et adventum gloriae magni Dei, et Salvatoris nostri Jesu Christi. Adventum Graece iictcpavsiav, id est apparitionem, illustrationem, adventum cum splendore et manifestatione. Adventum gloriae, secundum quosdam Hebraea phrasi dictum est, pro adventu glorioso. Alii simpliciter accipiunt pro manifestatione gloriae. Hunc Domini adventum cum spe et desiderio exspectant omnes, qui sobrie, juste et pie vivunt in hoc saeculo.; quia non nisi per eum adepturos se sciunt participationem gloriae Ohristi, qua perfectam assequantur redemptionem. Unde eis dicitur: Levate capita vestra, quoniam appropinquat redemptio vestra, Luc. 21. et passim adventus ille Christi, sicut impiis et peccatoribus formidabilis, ita piis ac justis vehementer optabilis describitur, ut Rom. 8. Phil. 3..1 Joan. 3. Sed quaeritur, quem Apostolus dicat magnum Deum. Cajetanus non vult nomen Dei hoc loco restringi ad personam aliquam, sed accipi ut commune Patri et Filio et Spiritui sancto. Ambrosianus Deum Patrem intelligit. Idem sentit Erasmus tam in paraphrasi, quam in annotationibus. Hunc sensum olim arripientes Ariani inde probare conati sunt, Filium esse Patre minorem, quod distinctionis causa Patrem Apostolus magnum Deum vocet. At vero Hieronymus, Chrysostomus ac caeteri Catholici interpretes magno consensu totam hanc partem ad Filium referunt, atque adeo ex hoc loco aperte retundi putant Arianos, quod Filius non quomodocunque Deus, sed magnus Deus vocetur. Pro Filio facit nomen adventus, 3cilicet ad judicium universale, quod erit in fine saeculi. Hic enim adventus non Patri, nec Spiritui sancto, sed Filio tribui solet in Scripturis; ut qui solus in humana forma gloriosus ac visibilis mundum judicaturus est. Nam et Graecum nomen S7u<pavsta aliis locis tribuitur adventui Chiisti; ut 2 Thess. 2., ubi de Antichristo dicitur, quod eum Dominus Jesus interficiet Spiritu oris sui, et destruet illustratione adventus sui. Item 1 Tim. 6. et 2 Tim. 4. semel et iterum. Caeterum Deo Patri hujusmodi adventus, aut apparitio-nusquam adscribitur. Est et alia conjectura ex Graeco textu. Nam priori tantum parti praeponitur articulus, ut proinde simul in eadem persona complecti videatur partem posteriorem: cum alioqui, si alia et alia persona significaretur, articulus esset repetendus, ut videre est Matth. 28. et alibi. His accedit, quod cum in initio sententiae de Patre dicat: Apparuit enim gratia Dei, sermoni3 consequentia postulare videtur, ut haec pars tota ad aliam personam referatur, scilicet Filii, quemadmodum e diverso in illa sententia capitis sequentis: Cum apparuit benignitas et humanitas Salvatoris nostri Dei etc., ex eo, quod poetea Spiritus sancti et Filii mentio fit, argumentum sumitur, initio de Patre sermonem esse. Caeterum non ita sensum hunc astruimus, ut damnemus diversum, quo vel de Patre vel de Deo sine personae limitatione intelligatur illud: magni Dei, quod autem sequitur: Et Salvatoris nostri etc, ad humanam Christi naturam pertineat, ut non absurde Cajetanus exponit, tanquam sensus sit: Exspectantes manifestationem gloriae magni Dei, qua scilicet ejus majestas et magnitudo tunc omnibus innotescet, nec non manifestationem gloriae Salvatoris nostri Jesu Christi, quando scilicet in assumpta natura mirabiliter gloriosus apparebit, idemque Patri agnoscetur aequalis. Nam usque ad illud tempus neque magnitudo Dei, neque excelJentia Christi Salvatoris erit omnibas agnita et confessa. Tunc autem confitebitur omnis lingua, quia Dominus est Jesus Christus in gloriam Dei Patris Phil. 2. Sane hic sensus adeo non favet Arianis, ut eos etiam expugnet, quatenus Filium evehit ad aequalitatem Patris, ut et ipse magnus Deus agnoscetur. Neque vero Patrem ad distinctionem Filii magnum Deum Apostolus appellat, quod volebant Ariani, sed proprio divinitatis epitheto et falsorum Deorum comparatione, juxta illud Psalm. 76. Quis Deus magnus, sicut Deus noster?
2:14
14. Qui dedit semetipsum pro nobis. Hoc est, qui in assumpta carne semetipsum sponte tradidit in passionem et mortem pro nobis, sive omnibus hominibus sive speciatim electis, in quorum persona Paulus saepe loquitur. Nam pretium mortis Christi sufficit quidem omnibus redimendis et salvandis, sed solis ad salutem applicatur electis. TJt nos redimeret ab omni iniquitate. Explicat, quod dixit pro nobis, quasi dicat: Ideo seipsum tradidit in mortem, ut eo pretio nos redimeret ab omni peccato, quo mortem merebamur: omnes enim eramus servi peccati, Christo attestante, quia omnis, qui facit peccatum, servus est peccati Joan. 8. Consistebat autem ea servitus in duobus, affectu et reatu, quoniam et servos exhibebamus nos ad obediendum peccato Rom. 6., et poenae mortis addicti eramus propter peccatum Hebr. 2. Sed ab utroque servitutis malo nos redimit Christus.
Et mundaret sibi populum acceptabilem. Graece 7t£pto6otov, pro quo legit Ambro8ianus peculiarem, Hieronymus egregium, Augustinus abundantem. Loca Augustini sunt Epist. 48. et lib. de unit. Eccles. cap. 14., ubi citat hunc locum pro multitudine eorum, qui sunt in Ecclesia. Porro Hieronymus in comment. scribit, se de Graeca voce sapientes hujus saeculi consuluisse, nec discere ab eis potuisse, quid significaret. Unde putat, vocabulum esse sacris Scripturis, sicut a LXX. translatae sunt, proprium. Habetur autem Exod. 19., ubi nos ex Hebraeo legimus: Eritis mihi in peculium de cunctis populis, et Deut. 7. TJt sis ei populus peculiaris de cunctis populis, qui sunt super terram. Atque ejusmodi verba repetuntur ejusdem libri cap. 14. et 26. Alius locus est Malach. 3. Et erunt mihi in die, qua ego facio, in peculium. Rursum alius Psalm. 134., ubi nos habemus: Quoniam Jacob elegit sibi Dominus, Israel in possessionem sibi. Quo quidem in loco LXX. et Theodotio, teste Hieronymo, 7i£ptoootaou,6v verterunt, Aquila vero, et quinta editio dederunt Tcsptoootov, nulla significationis diversitate. Denique Symmachus, ut idem Hieronymus affirmat, quod semel ex Hebraeo H^D ^raece verterat i£atp£TOV, id est, egregium aut praecipuum, in alio volumine Latinum reddens vocabulum peculiarem interpretatus est. Jam quod Hieronymus negat apud profanos auctores invenire se potuisse, ab aliis inventum est. Nam Budaeus ex Theodoro et Theophrasto docet ea voce significari quod rarum est, inusitatum et peregrinum. Quam significationem nonnulli putant huic loco optime convenire. Verum nobis non est ambigendum, quin LXX. interpretes ac caeteri, vertentes Tisptouotov, id exprimere voluerint, quod Hebraea voce significatur. Id autem est peculium, hoc est, aliquid industria, pretio, labore comparatum, ut propria possessio. Rabbi Salomon exponit thesaurum dilectum, quomodo et vertit Pagninus Exod. 19. Quod enim quis multo labore aut pretio comparavit, id carum habet velut thessaurum. Quamvis igitur caetera significata, ut acceptabile, egregium, rarum, abundans seu copiosum, a Graeca voce atque ejus derivatis non sint aliena; proprie tamen icl, quod in originali lingua est, expressit, qui vertit peculiarem. Sicut et ipse Hieronymus interpretatus est locis supra citatis. Nam ad ejusmodi loca Paulum hic allusisse nullum est dubium, praesertim cum juxta id, quod alibi dicit: Omnia in figura contingebant illis 1 Cor. 10., non ignoraret, antiquum populum Israeliticum mira Dei virtute ac singulari beneficio liberatum e servitute Aegyptiaca et per hoc factum Deo peculiarem, fuisse typum populi Christiani, morte Christi pretioque sanguinis ejus, idque beneficio longe majore redempti e captivitate diabolica, quem proinde populum ut peculiarem merito sibi vindicat. Itaque sensus Apostoli est: Christum dedisse semetipsum pro nobis, ut nos ab omni iniquitate redemptos et emundatos possideret tanquam populum peculiarem. An autem ejusdemsit significationis, quod in oratione Dominica legitur 67cio6aiov, pro quo alii quotidianum, alii supersubstantialem reddiderunt, Hieronymus significari putat praecipuum, egregium, peculiarem, eum videlicet, qui de coelo descedens, ait Ego sum panis, qui de coelo descendi: id alterius est inquisitionis.
Sectatorem bonorum operum. Graece Cf]X<DT7jv, id est aemulatorem, uti legunt Hieronymus et Ambrosianus. Alii non male vertunt studiosum bonorum operum. Urgent eam vocem Graeci interpretes. Vides, inquit Chrysostomus, ut non simpliciter opera virtutis a nobis exigantur. Ait enim aemulatorem s hoc est magna cum alacritate, et ingenti studio et animo, virtutis opera capessentem. Adjicit hanc partem Apostolus, ut insinuet, ita demum nos fore populum acceptabilem et peculiarem Christo, si bonorum operum studiosi fuerimus, quandoquidem ad hunc finem nos redemit. Verumtamen sicut per gratiam redemptionis ipse nos facit populum peculiarem, ita et facit sectatorem bonorum operum.
2:15
15. Haec loquere, et exhortare, et argue cum omni imperio. Pro doctrinis, inquit, et fabulis Judaicis haec, quae dixi, doce et loquere, ad haec exhortare; et inobedientes aut contradicentes argue cum omni imperio. Ubi notandum, hanc partem cum omni imperio, quamvis non incommode ad tria praecedentia verba referri possit; videri tamen ad proximum verbum argue, proprie referendum esse. Deinde non praecipi Tito, ut imperiose agat, id quod apud Ezech. 34. reprehenditur in pastoribus populi, his verbis: Cum auctoritate imperabatis eis et cum potentia: sed ut auctoritatem praeferat, maxime quando increpandi sunt et arguendi refractarii. Unde quidam vertunt: cum omni auctoritate. Liquet ergo, praeceptum hoc Apostoli non esse contrarium illi, quo Timotheum admonet, ut cum omni patientia arguat 2 Tim. 4. Non enim pugnat auctoritatis ostensio cum mansuetudine et patientia. Quanquam Gregorius parte tertia curae past. admon. 17. diversitatis horum praeceptorum aliam assignat rationem, videlicet ex diversitate ingeniorum Titi et Timothei, quod illum Apostolus videret mansuetioris esse spiritus, hunc autem paulo ferventioris. Fotest et ex parte auditomm ratio diversitatis adferri. Nam et supra de Cretensibus dixit: Increpa illos dure.
Nemo te contemnat. Auctoritatis servandae praeceptum est, quasi dicat: Ita te gere in officio tuo, ne quis te despiciat et ut Hieronymi verbis hoc ipsum repetam: Nolo te talem exhibeas, ut possis ab aliquo merito contemni. Sic enim futurum, ut doctrinae et increpationis tuae fructus pereat, praesertim si vita tua te laicis infericrem ostendat. Quia vehementer Ecclesiam Christi destruit, meliores laicos esse quam clericos, ut ait idem Hieronymus. Observa Paulum non hic dicere, quod Timotheo: Nemo adolescentiam tuam contemnat. Unde colligitur, grandioris aetatis fuisse Titum quam Timotheum.
2:1
… The community will, however, have to know the content of these letters from the voice of those through whom Paul exercises his superior authority as Apostle (I Tim. 2:1 ff.; 4:12; 6:3 ff., 21; Tit. 2:1 ff.; 3:15; II Tim. 4:22).
2:3
The term is used there 30 times in this technical sense of enemy of God and of his faithful, except in 3 cases where διάβολοι (plural) is the attributive "accuser" (1 Tim. 3:11 [detrahentes]; 2 Tim. 3:3 and Tit. 2:3 [criminator]; cf. St. Polycarp, 5:2). It also occurs 36 times as ὁ σατανᾶς (Mt. 4:1 a diabolos = Mk. 1:13 a satana; Vulgate always satanas and never satan), besides the related terms …
2:11
… Even the Incarnation was called p. (St. Ignatius, Ad Philad. 9:2: it was the first theme of the εὐαγγέλιον; perhaps II Pt. 1:16). The p. of Christ is the beginning and the epilogue, the inauguration and the conclusion, the faith and the "blessed hope" (Tit. 2:11-13; Col. 3:1-4); it is not limited to the terminal episode of the human drama; therefore "to await the p." (I Cor. 1:7; Phil. 3:20; Rom. 8:19-25) is not equivalent to awaiting …
BIBL.: v. TIMOTEO; C. Toussaint, Tite, in DB, V (1912), coll. 2247-53; P. Schepens, De demonstratione divinitatis Christi ex Tit. 2, 13, in Gregorianum, 7 (1926), pp. 240-43; J. Vargha, « Apparuit gratia Dei... » (Tit. 2, 11 1992), in Verbum Domini, 15 (1934), pp. 3-6; J.-M. …
2:13
… The expression is frequent: "Grace and peace from God our Father and from the Lord Jesus Christ" (Rom. 1, 7; Gal. 1, 3). Jesus is sent by the Father to save the world (Gal. 4, 4; Rom. 8, 3), he is the own Son, ἴδιος, of the Father (Rom. 9, 5; Tit. 2, 13). Christ, continuing to subsist as God in the divine nature, took our nature, making himself man (Phil. 2, 6) and he: "is the image of the invisible God, the firstborn of all creation: …
… VI, chaps. 6-7, de iustif.; Denz-U, 798, 800) and the Apostle admonishes us to put on as a helmet the h. of salvation (I Thess. 5:8), to be joyful in h. (Rom. 12:12) and to live piously in this world in expectation of the blessed h. (Tit. 2:13). For this same reason there exists no condition of life and degree of holiness from which h. must or can be excluded. …
BIBL.: v. TIMOTEO; C. Toussaint, Tite, in DB, V (1912), coll. 2247-53; P. Schepens, De demonstratione divinitatis Christi ex Tit. 2, 13, in Gregorianum, 7 (1926), pp. 240-43; J. Vargha, « Apparuit gratia Dei... » (Tit. 2, 11 1992), in Verbum Domini, 15 (1934), pp. 3-6; J.-M. …
2:14
… Testamenti, qui pro multis effunditur in remissionem peccatorum": Mt. 26:28), since in biblical style these two expressions, even taken separately (for the traditio corporis cf. Is. 53:12; Mt. 20:28; Rom. 8:32; Gal. 1:4; 2:20; Eph. 5:25; I Tim. 2:6; Tit. 2:14; Hebr. 10:10; for the effusio sanguinis cf. Rom. 3:25; 5:9; Eph. 1:7; I Cor. 14:20; Hebr. 9:7; I Pt. 1:19; I Io. 1:7) always indicate a sacrificial immolation. …
2:15
… teacher of divine truth that he dares to say to the Galatians: "If even an angel from heaven should preach to you a Gospel other than mine, let him be anathema" (Gal. 1, 8). To Titus he commands "to speak and to exhort and to reprove with all authority" (Tit. 2, 15).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.