Thomas Aquinas Commentary Titus 1:5-8

"For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge; if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly. For the bishop must be blameless, as God`s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, as lover of good, sober-minded, just, holy, self-controlled;" — Titus 1:5-8 (ASV)

1. He now comes to the message and, as was mentioned, aims to defend the Church against heretics. The Apostle's argument proceeds in two parts:

   • First, he admonishes Titus to instruct others to resist heretics.
   • Second, he teaches how they are to be resisted, beginning at but speak the things (Titus 2:1).

   Regarding the first part, he does two things:

   • First, he advises Titus to ordain bishops to resist the heretics.
   • Second, he explains why this is necessary, beginning at for there are also many (Titus 1:10).

   Regarding the ordination of bishops, he does three things:

   • First, he entrusts Titus with the task of appointing them.
   • Second, he describes the qualifications bishops ought to have, beginning at if anyone is without crime.
   • Third, he applies what he said, beginning at for a bishop must be.

2. Because the Apostle had been commissioned to the Church of the Gentiles and was unable to do everything by himself, he says, for this cause I left you in Crete. This means he left Titus on the island of Crete to take his place as bishop of the church there. As Scripture says, a brother helped is like a strong city (Proverbs 18:19).

   One might object that instead of saying, that you should set in order the things that are wanting, he should have said, you should supply them.

   I answer that a gloss amplifies this statement, explaining that Titus should correct everything that is evil and supply whatever is lacking in what is good, as in that we may supply what is lacking in your faith (1 Thessalonians 3:10). Alternatively, one might answer that there are sins of omission and sins of transgression, and both need correction. But among the saints and the perfect, such as Titus, transgressions did not abound. Therefore, the Apostle does not say, you should correct transgressions, but rather the things that are wanting, which refers to sins of omission.

3. The text says, And should ordain elders, which means bishops; therefore, later he says, a bishop must be without crime. He uses the names ‘elder’ and ‘bishop’ interchangeably. A certain heretic took advantage of this and campaigned for the bishopric; but when he failed, he separated from the Church and taught many false doctrines, including the teaching that there is no difference between bishops and priests. This is contrary to Dionysius. The Apostle uses the same name for both to identify the two offices, although the name ‘elder’ suggests seniority. It is also the duty of superiors to appoint bishops, even though the canons may elect them.

   He says to ordain them not in the villages, but in every city. For just as in a republic, kings live only in the cities, so in the spiritual kingdom, bishops live in the cities, for the people are a royal priesthood (1 Peter 2:9). Furthermore, they should be elders in maturity: woe to you, O land, when your king is a child (Ecclesiastes 10:16).

   By elders, we should understand those who are mature not only in years but also in morals: gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them (Numbers 11:16). Second, they should be ordained according to the form of the Church; therefore, he says, as I also appointed you. As it is written, my son, keep sound wisdom and discretion; let them not escape from your sight (Proverbs 3:21).

4. Then, when he says, if anyone is without crime, he describes the qualifications in three ways:

   • First, regarding the man himself.
   • Second, regarding his wife.
   • Third, regarding his children.

   Regarding the man himself, he says he must be without crime. But is there such a person? For it is said: if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). I answer that a crime is one thing and a sin another. A sin is an evil that might be great or small, open or secret; but a crime is a great and public sin. As the Psalm asks, O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill? (Psalms 15:1). And the answer is given: he who walks blamelessly, and does what is right. This does not mean that a person who has sinned after baptism cannot be chosen, but that the one chosen must not be disreputable.

5. Regarding the second qualification, he says, the husband of one wife. The Eastern commentators explain this to mean that a bishop may not have two wives simultaneously, a custom some followed. But if this were so, the Apostle would have had no reason to write this, since according to the laws of the Romans to whom he was writing, it was not legal to have more than one wife. Furthermore, in 1 Timothy he says, let a widow be enrolled, having been the wife of one husband (1 Timothy 5:9), and yet it was never legal for a woman to have more than one husband at a time. And so, he desired the same of widows: that they have never had more than one husband.

   Jerome says that the requirement was that the man had only one wife after baptism, and it does not apply if he had other wives before baptism. Nevertheless, Augustine and Ambrose say that while baptism washes away all crimes, it does not wash away the state of matrimony. Therefore, according to them, it is more correct to say that he may not have had more than one wife either before or after baptism.

   Others suggest the reason for this law was that having more than one wife was a sign of incontinence. But this is not true, because it would not be held against him if he had concubines, which would be a greater sign of incontinence. There is a deeper reason: because a bishop administers the sacraments, no sacramental defect should be present in him. The sacrament of matrimony signifies Christ’s union with the Church. Therefore, for the sign to correspond to what it signifies, just as Christ is one and the Church is one, so also the bishop must have had only one wife. This signification would be lacking if the bishop had more than one wife. Under the Old Testament law, however, the Patriarchs signified this union not as something already joined to Christ, but as something to be joined in the future. Because the future Church was to be composed of Jews and Gentiles, the Patriarchs took not one but several wives. Consequently, that multitude of wives signified this future gathering.

6. Regarding the third qualification, which concerns his children, he says they must be having faithful children, not open to the charge of being profligate or insubordinate. For a bishop is ordained to oversee, and one appointed to such a task ought to be skilled in it; otherwise, he will be unable to govern prudently. But it is presumed that he is skilled if he has governed others well.

   A bishop is expected to do three things besides govern:

   • First, to teach the faith, as in make disciples of all nations (Matthew 28:19); therefore he says his children must be faithful.
   • Second, to instruct the people in virtue: do you have children? Discipline them, and make them obedient from their youth . But sins of lust destroy virtue—a braggart and fool goes beyond the right moment ()—therefore he says they must be not open to the charge of being profligate. In 1 Samuel, Eli is punished for failing to correct his sons on this point (1 Samuel 3:13).
   • Third, it is required that he correct the unruly; therefore he says they must not be insubordinate, that is, not obedient: a horse that is untamed turns out to be stubborn, and a son unrestrained turns out to be willful .

7. Then when he says, a bishop must be without crime, he expands on what he has said, addressing:

   • First, the requirement of being without crime.
   • Second, the vices he must be without, beginning at not proud.

8. The reason for the first requirement is that he must administer divine things: like the magistrate of the people, so are his officials ; he who walks in the way that is blameless shall minister to me (Psalms 101:6).

9. Then when he says, not proud, he shows the vices from which a bishop should be immune and the virtues he should possess.

   • First, the vices from which he should be immune.
   • Second, the virtues he should have, beginning at but given to hospitality.

10. Now, some sins are carnal and some are spiritual. The Apostle makes no mention of the first, because it is taken for granted that a bishop is free of them: but immorality and all impurity or covetousness must not even be named among you, as is fitting among saints (Ephesians 5:3). But he does mention spiritual sins. Of the five spiritual sins, two have no place among church leaders: envy, which is a childish sin (envy slays the little one (Job 5:2)), for a leader should be above envy; and spiritual sloth, because for a leader, all things seem to succeed according to his wishes. But pride is mentioned because it tempts those in authority, as are anger and covetousness, which relate to the temporal things he administers.

    Regarding the first of these three, he says a bishop must be not proud: the man of haughty looks and arrogant heart I will not endure (Psalms 101:5); if they make you master of the feast, do not exalt yourself; be among them as one of them .

    Regarding the second, he warns against anger when he says, not subject to anger. He then mentions its catalyst, which is wine, saying, nor given to wine: who has redness of eyes? Those who tarry long over wine (Proverbs 23:29). Then, he addresses the result of anger, which is striking others; therefore he says, not violent, that is, not cruel: I gave my back to the smiter and my cheeks to those who pulled out the beard (Isaiah 50:6). Alternatively, not violent can mean not offending the consciences of others with a corrupt character, thereby wounding their conscience (1 Corinthians 8:12).

    Regarding the third, he says a bishop must be not greedy of filthy gain: but they considered our existence an idle game, and life a festival held for profit, for he says one must get money however one can, even by base means .

11. Then he mentions the virtues they should have:

    • First, those that pertain to right living.
    • Second, those that pertain to true doctrine, at embracing that faithful word (Titus 1:9).

    All of these are self-evident and need no comment.