Thomas Aquinas Commentary Titus 1:9-13

"holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers. For there are many unruly men, vain talkers and deceivers, specially they of the circumcision, whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for filthy lucre`s sake. One of themselves, a prophet of their own, said, Cretans are always liars, evil beasts, idle gluttons. This testimony is true. For which cause reprove them sharply, that they may be sound in the faith," — Titus 1:9-13 (ASV)

1. Previously, he described what a bishop’s conduct should be; here he shows how he should be equipped with doctrine. He explains:

1. First, that a bishop should apply himself diligently to study.
2. Second, what he should study.
3. Third, the usefulness of that study.

2. Regarding the first point, he says, embracing that faithful word. When someone embraces something, they hold it firmly, embracing it, as it were, with love. In the same way, a bishop must hold knowledge in his embrace, clinging to it firmly with his mind and heart. As Scripture says, she hastens to make herself known to those who desire her , and, prize her highly, and she will exalt you; she will honor you if you embrace her (Proverbs 4:8).

3. The subjects he studies must not be fables or worldly matters, but that faithful word—that is, what is true. For the Lord is faithful in all his words and gracious in all his deeds (Psalms 145:13). Alternatively, that faithful word refers to the faith itself, in which a bishop should be well instructed.

Some people study merely to learn things and apply them to their own lives. But this is not enough for a bishop, for he must instruct others. Therefore, the Apostle says, which is according to doctrine. Let no one despise your youth, but set the believers an example in speech and conduct (1 Timothy 4:12).

4. Its usefulness lies in making it easier for him to fulfill his office. A bishop’s duties are similar to those of a shepherd: feed my sheep (John 21:17). A shepherd has two duties: first, to feed the flock—feed the flock of God that is your charge (1 Peter 5:2)—and second, to fend off the wolf. Likewise, a bishop should feed his flock with true doctrine: I will give you shepherds after my own heart, who will feed you with knowledge and understanding (Jeremiah 3:15).

This is why he says, that he may be able to exhort in sound doctrine. He does not say, that he may exhort, but that he may be able to exhort, which means that he must have exhortations ready to hand for when it is necessary to give them. This is prefigured in Exodus by the poles on the ark, which enabled it to be carried. He must be mighty in deed and word (Luke 24:19). And he says, sound, that is, without any mixture of falsehood: but speak the things that become sound doctrine (Titus 2:1); for our appeal does not spring from error or uncleanness, nor is it made with guile (1 Thessalonians 2:3).

Second, he must guard the flock against heretics. This is why he says, and to convince those who contradict it. This is accomplished through the study of Sacred Scripture: all Scripture is inspired by God and profitable for teaching, for reproof, for correction (2 Timothy 3:16); I have not denied the words of the Holy One (Job 6:10).

According to the Philosopher, these two things are the work of a wise man: first, not to lie about what he knows, and second, to be able to expose liars.

5. So when he says, for there are also many, he establishes the necessity of this teaching. In this regard, he first describes the false teachers, and second, the perverse things they study, which he addresses at the words, one of them.

Concerning the false teachers, he first describes their condition, and second, the perversity of their learning, at the words who subvert whole houses.

He then shows their condition and prescribes a remedy, at the words who must be reproved.

6. He describes their condition in four ways:

1. First, by their number, when he says, many: the number of fools is infinite (Ecclesiastes 1:15).
2. Second, by the vice of disobedience, when he says, disobedient—both to God and to their superiors: disobedient to parents (Romans 1:30); stubbornness is as iniquity and idolatry (1 Samuel 15:23).
3. Third, by their speech, when he says, vain talkers, which relates to themselves: the Lord knows the thoughts of men, that they are in vain (Psalms 94:11). For all men who were ignorant of God were foolish by nature , and false teachers especially are foolish. Then he continues with seducers, which relates to their inferiors: evil men and deceivers will go on from bad to worse (2 Timothy 3:13).
4. Fourth, by their origin, when he says, especially they who are of the circumcision, who compelled people to observe Jewish practices: look out for the dogs, look out for the evil-workers, look out for those who mutilate the flesh (Philippians 3:2).

7. He proposes a remedy against these false teachers. They must not be tolerated, because the people would become corrupt, and the shepherd would be blamed: you have not gone up into the breaches, or built up a wall for the house of Israel, that it might stand in battle in the day of the Lord (Ezekiel 13:5). As Paul says elsewhere, convince, rebuke, and exhort, be unfailing in patience and in teaching (2 Timothy 4:2). Therefore, he says, who must be reproved.

8. Then, when he says, who subvert whole houses, he shows their motivation. He explains it by the harm they inflict, the false doctrine they teach, and the gain they desire.

The harm they cause is that they subvert whole houses. Catholic doctrine is preached openly in the Church, but heretics teach in secret. This is why they seek hidden places: stolen water is sweet, and bread eaten in secret is pleasant (Proverbs 9:17). Therefore, they go from house to house to seduce women in particular: for among them are those who make their way into households and capture weak women, burdened with sins (2 Timothy 3:6).

They are Teaching things which they ought not—that is, vain and useless things—not seeking spiritual gain but worldly gain. This is why he adds, for the sake of filthy gain, or for their own worldly glory: 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 .

9. Next, he describes their audience, the Cretans, to whom he applies this work. First, he describes their condition, and second, he prescribes a remedy, at the words wherefore, rebuke them.

Regarding their condition, he first describes it using witnesses, and second, he confirms it.

10. He says, therefore, that such are the teachers, but their listeners are just as easily seduced, according to the testimony of one of their own poets, Epimenides, whom Paul calls one of their prophets.

It should be noted here that a prophet is one whose intellect is enlightened by God to know things that transcend common knowledge: if there is a prophet among you, I the Lord make myself known to him in a vision, I speak with him in a dream (Numbers 12:6).

A prophet can also be one who explains prophecies in the same spirit and method as they were delivered, or one who simply utters prophetic words. Thus, something prophetic might be uttered from an inner instinct without the speaker understanding it. For example, Caiaphas being high priest that year prophesied (John 11:51). For Caiaphas had no intention of prophesying when he said it was expedient for one man to die to prevent him from seducing the people. Nevertheless, he was moved by the Spirit to say this. This type of prophesying can also apply to those who take someone's words as an omen, which might actually originate from demons.

And he says, a prophet of their own, because such a person is familiar with their character.

11. Then, when he says, Cretans, he provides the testimony. He describes them with three characteristics:

1. First, the corruption of their reason, when he says they are always liars: you destroy those who speak lies (Psalms 5:6).

2. Second, the corruption of their irascible nature, when he says they are evil beasts—that is, cruel. They are called beasts, as if they were laying waste to things, because they are cruel: like a roaring lion or a charging bear is a wicked ruler over a poor people (Proverbs 28:15).

   He says, evil, because according to the Philosopher in the Politics, when a man acts according to reason, he is the best of animals; but when he stoops to wickedness, he is the worst. For if he falls away because of cruelty, no beast is as cruel. Therefore, he says that an evil man is ten thousand times worse than an evil beast.

3. Third, the corruption of their desires, when he says they are slothful bellies, meaning they have sloth in their bellies. For they were gluttons, and such people seek only rest: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19).

12. Then he confirms this testimony when he says, this testimony is true. A Gloss says this helps us understand that a teacher of Sacred Scripture should take the testimony of truth wherever he finds it. The Apostle frequently cites the sayings of gentiles, as in 1 Corinthians: bad company ruins good morals (1 Corinthians 15:33), and in Acts: we are indeed his offspring (Acts 17:28).

This does not mean that their entire doctrine has been approved. Only what is good is chosen, because all truth, no matter by whom it is spoken, comes from the Holy Spirit, and what is evil is rejected. This is why it is said: when you see among the captives a beautiful woman, and you have desire for her and would take her for yourself as wife, then you shall bring her home to your house, and she shall shave her head and pare her nails (Deuteronomy 21:11–12), that is, remove all that is superfluous.