Thomas Aquinas Commentary Titus 1:1-4

"Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God`s elect, and the knowledge of the truth which is according to godliness, in hope of eternal life, which God, who cannot lie, promised before times eternal; but in his own seasons manifested his word in the message, wherewith I was intrusted according to the commandment of God our Saviour; to Titus, my true child after a common faith: Grace and peace from God the Father and Christ Jesus our Saviour." — Titus 1:1-4 (ASV)

1. This letter is divided into a greeting and a message, which begins with the words, for this cause I left you in Crete (Titus 1:5).

2. In the greeting, the person who sends the greeting is mentioned first, and he is identified by certain marks. First, by his name; therefore, he says, Paul, which signifies humility: I am the least of the apostles (1 Corinthians 15:9).

   Second, by his state, when he says, a servant of God: O Lord, I am your servant (Psalms 116:16).

   But this seems contrary to John: no longer do I call you servants (John 15:15). I answer that the saints are sometimes servants and sometimes not, but friends. For there are two kinds of servitude: one is from fear, which is not suitable for a son of God but is contrasted with sonship: for you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of sonship (Romans 8:15). The other is from love, which follows from sonship. The reason for this distinction is that a free man is one who exists for his own sake, for he does what he wills; but a servant exists for the sake of someone else.

   There are three causes that serve as the beginning of a work: the final cause, the formal cause, and the efficient cause. If we consider the final cause of one’s actions, then all the saints are servants of God, because they do all things for God’s sake: so, whether you eat or drink, or whatever you do, do all to the glory of God (1 Corinthians 10:31). This springs from love, by which we do all for God. If we consider the efficient cause, which is extrinsic and compels one to act, one is a servant under fear, and such servitude belongs to wicked men. But if we consider the formal cause of actions, which is a habit causing an inclination, then some are servants of sin and others servants of justice, because a habit inclines a person either to good or to evil.

3. Third, he is identified by his authority when he says, and an apostle: he chose from them twelve, whom he named apostles (Luke 6:13); and his gifts were that some should be apostles (Ephesians 4:11).

   His apostleship is described in terms of its author, when he says, of Jesus Christ, because he was chosen by him: not from men nor through man, but through Jesus Christ (Galatians 1:1). Or, of Jesus Christ, because he preaches only Christ: for what we preach is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’s sake (2 Corinthians 4:5). Or it is because he is Christ’s representative, whose authority he enjoys: so we are ambassadors for Christ (2 Corinthians 5:20); for which I am an ambassador in chains (Ephesians 6:20); what I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ (2 Corinthians 2:10).

   He is also identified by his specific role, for an apostle is one who preaches: make disciples of all nations (Matthew 28:19).

   But a teacher should have a firm foundation in knowledge and be perfect. The first can belong to anyone, but the second is expected of preachers and teachers. Just as in the other sciences there are principles, so in the preacher’s knowledge there are principles—namely, the articles of faith, which are known to every believer by virtue of an infused light. These articles are the foundation of faith, which is the substance of things to be hoped for, the conviction of things not seen (Hebrews 11:1). Therefore he says, according to the faith of the elect of God.

   Furthermore, the preacher should be perfect in doctrine; therefore he says, and the acknowledging of the truth. For knowledge of the truth can be possessed in two ways: perfectly in heaven, when we shall see face to face; and imperfectly by faith, which the saints have: you will know the truth, and the truth will make you free (John 8:32).

   But what sort of truth? In the acknowledging of the truth, which is according to godliness. Now religion and godliness, according to Cicero, are parts of justice, but they differ, because religion is the worship of God. But since God is not only the Creator but also a Father, we owe him worship not only as Creator but also love and worship as a Father. Accordingly, godliness is sometimes taken for the worship of God: behold godliness itself is wisdom (Job 28:28); according to another text: lo, the fear of the Lord is wisdom.

4. He then describes apostleship by its objective. The objective is mentioned first, followed by its dignity, which is introduced with the phrase which God, who does not lie.

   The objective is hope of life everlasting, because even though Moses can be called an apostle, insofar as he was sent by the Lord, it was not in the hope of life everlasting, but of the land of the Hivite and Amorite. Paul, however, is an apostle in the hope of life everlasting: for this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day (John 6:40); by his great mercy we have been born anew to a living hope (1 Peter 1:3); we rejoice in our hope of sharing the glory of God (Romans 5:2).

5. This promise is firm for two reasons. First, because of the one who promises; therefore he says, God, who does not lie. For God is truth, the opposite of which is a lie: God is not a man, that he should lie (Numbers 23:19).

   Second, because of God’s intention to give; therefore he says, has promised before the times of the world. For an age, according to the Philosopher, is the measure of a thing’s duration. The ages of the world, therefore, are times which are distinguished according to the successions of things. It is as if to say: before time began its march. And because this time began when the world began, God’s intention existed before the beginning of the world.

   Another version has times eternal, i.e., ancient times, for that is the meaning of the word ‘eternal,’ namely, old. Or eternal, not literally, but in the imagination. And so, even before that, he promised this. But to promise is to declare one’s intention to give, and from all eternity God uttered his Word, in which was contained the promise that the saints would possess eternal life: he chose us in him before the foundation of the world (Ephesians 1:4).

6. This hope is confirmed by the manifestation of the promise; therefore he says, but has in due times manifested his word. He describes this manifestation in three ways.

   First, from the time; he manifested his Word when it became incarnate. Therefore, he says, in due times, that is, when man became convinced of his pride, through which he sinned. For a physician, first of all, convinces his patient of their illness in order to heal them more easily. Man took pride in his knowledge, but he became convinced of his ignorance before the time of the law, when he fell into idolatry and vices against nature. He also took pride in his strength, but became convinced of his weakness during the time of the law: but when the time had fully come, God sent his Son, born of woman, born under the law, to redeem those who were under the law (Galatians 4:4).

   Second, this manifestation is described by its manner, because it occurred through public preaching: go into all the world and preach the Gospel to the whole creation (Mark 16:15). Therefore he says, in preaching: a dispensation is committed to me (1 Corinthians 9:17).

   Third, from its author; therefore he says, according to the commandment of God our Savior: he will save his people from their sins (Matthew 1:21); he is a chosen instrument of mine to carry my name before the gentiles and kings and the sons of Israel (Acts 9:15).

7. The person greeted is mentioned when he says, to Titus, whom he describes with three marks: first, by his name; second, by his love; third, by his sonship.

   He is a son or child through love and the faith, which should be common, so that all say the same thing. Therefore he says, according to the common faith, which is also called Catholic, that is, universal. Hence, it is said: one Lord, one faith, one baptism (Ephesians 4:5).

   The blessing he wishes for him is grace and peace. These usually go together, because grace is the beginning of all spiritual gifts, and peace is the end: he makes peace in your borders (Psalms 147:14). From God the Father and from Christ Jesus our Savior.